Podcasts about Rama

Rama 2025-07-12 lead at MAWPM's "Saturday Night Live" meeting⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Learn more about Marijuana Anonymous⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠MA Meetings by Phone⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Search for a MA Meeting⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Marijuana Anonymous PreambleMarijuana Anonymous is a fellowship of people who share our experience, strength, and hope with each other that we may solve our common problem and help others to recover from marijuana addiction.The only requirement for membership is a desire to stop using marijuana. There are no dues or fees for membership. We are self-supporting through our own contributions. MA is not affiliated with any religious or secular institution or organization and has no opinion on any outside controversies or causes. Our primary purpose is to stay free of marijuana and to help the marijuana addict who still suffers achieve the same freedom. We can do this by practicing our suggested Twelve Steps of recovery and by being guided as a group by our Twelve Traditions.Marijuana Anonymous uses the basic 12 Steps of Recovery founded by Alcoholics Anonymous, because it has been proven that the 12 Step Recovery program works!Who is a Marijuana Addict?We who are marijuana addicts know the answer to this question. Marijuana controls our lives! We lose interest in all else; our dreams go up in smoke. Ours is a progressive illness often leading us to addictions to other drugs, including alcohol. Our lives, our thinking, and our desires center around marijuana—scoring it, dealing it, and finding ways to stay high."⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Why Marijuana Anonymous?⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠• Stop Smoking Weed ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠• Quit Smoking Pot ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠• ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Cannabis/THC Addiction ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠For a copy of our basic text and 12 Step Workbook: Life with Hope⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

WELCOME BACKThis fresh out the toaster episode takes us from our instant reaction to the Dylan Raiola transfer to our postseason thoughts, as well as horrible playoff predictions and what Nick calls my worst take in the show's six-year history.

New York a officiellement un nouveau maire en la personne de Zohran Mamdani, investi jeudi 1ᵉʳ janvier lors d'une grande cérémonie suivie d'une grande fête populaire dans les rues de la ville. Ce dernier a prêté serment accompagné de son épouse, Rama Duwaji, avec laquelle il forme un couple qui a déjà souvent fait parler de lui et qui fascine les électeurs. De notre correspondante à New York, « J'aime beaucoup leur style, ils sont géniaux ! » Comme Maria et Calvin, de nombreux New-Yorkais se disent fascinés par le nouveau couple à la mode et dont tout le monde parle, celui formé par le nouveau maire et la « première dame » de la ville, Zohran Mamdani et Rama Duwaji. Lui a 34 ans et est issu d'une famille indienne d'intellectuels et d'artistes renommés. Elle a 28 ans, est née dans une famille syrienne, a grandi entre Dubaï et le Texas et est diplômée d'une école d'art. L'un et l'autre se sont connus sur une application de rencontres. Les photos de leur mariage, très simple, célébré durant la campagne, ont fait sensation. Comme la dédicace du jeune démocrate à sa femme, le soir de sa victoire : « À mon incroyable femme Rama. Mon amour. Je ne voudrais célébrer ce moment avec personne d'autre que toi à mes côtés ». « C'est quelqu'un qui a beaucoup d'énergie. Cela se voit qu'il veut bien faire. Et Rama, elle, a cette attitude de fille cool, d'artiste branchée de Brooklyn. Ils ont quelque chose de magnétique », selon cette électrice rencontrée dans la rue. « Beaucoup de New-Yorkais se reconnaissent en eux » Lisa Burns est professeure spécialiste des couples en politique et des premières dames. Pour elle, le succès des Mamdani réside dans les valeurs qu'ils incarnent. Lui, avec ses idées socialistes. Elle, avec son art engagé, exposé dans de prestigieux musées et publié dans de nombreux magazines. « Beaucoup de New-Yorkais se reconnaissent en eux : les minorités, les musulmans, les jeunes, etc. car quand on regarde nos politiciens d'aujourd'hui, une grande majorité sont des hommes blancs âgés dans lesquels une grande partie du pays ne se reconnaît pas. Alors voir la diversité que ce couple représente, ça fait du bien », estime Lisa Bruns. Un avis partagé, en effet, par les nombreux New-Yorkais qui ont voté pour Zohran Mamdani. « Les voir au pouvoir nous donne espoir. Nous avons enfin des personnes qui nous défendent et nous écoutent au lieu des vieux politiciens qui nous disent qu'on ne comprend rien parce qu'on est jeunes », s'enthousiasme une jeune femme. « C'est super d'avoir enfin quelqu'un de mon âge qui change l'image classique du politicien », abonde un jeune homme. En posant leurs valises cette semaine à la résidence officielle du maire de New York, Zohran Mamdani et Rama Duwaji deviennent l'un des plus jeunes couples à la tête de la ville. Leurs partisans espèrent qu'ils resteront fidèles aux idées et aux engagements qui ont fait leur popularité. À lire aussiLe nouveau maire de New York attendu au tournant

1er janvier, Journée mondiale de la paix : « Mon plus grand vœu pour 2026, c'est la paix et qu'aucun enfant ne se couche le ventre vide », declare Rama Valayden by TOPFM MAURITIUS

It's our annual NYE Spooktacular where we grab a bunch of scenes that really made us chuckle hard from 2025 and slap them all into one neat little back to back package for you to consume and enjoy! Thanks to Nick McMillin for putting this together and to all the improv perverts who sent us their favorite scenes. Thanks to everyone who listened to the pod this year new and old! Y'all rule and it makes doing the pod that much more fun when we know folks are enjoying themselves!We'll see ya in 2026!Episode Order of Scenes Bathroom Hog w/ Erin Keif and Ryan RosenbergShoulda Woulda CouldaThe 3 Shells with Phylicia Mcleod and Zoe AgapinanShirt Twins! (w/ Erin Keif and JPC)Only Dads w/ Brenden Jennings and Mark RattermanKarma Sleeptra w/ Shand Thomas and Caroline CotterFedexCommunicated w/ Clare Ruddy and Erin WashingtonSub Snacks w/ Ollie Hobson and Lauren SummersChester ModeBlazer Boys with Greg Hess and Joey BlandMommy and Daddy Devin Henderson and Kristen AvilesScience Fair Slams with Ollie Hobson and Devin HendersonWanna Date with Erin Washington and Lauren FrostGrimace Chair with Ella Nagle and Jake Prizant Squish the Little Guy with JPC and Mike BrunliebLive from New York It's Johnny Cage with Ryan Rosenberg and Dan Lippert

The Gemara (Berachot 48a) brings the view of Rabbi Yehoshua Ben Levi that an Ebed – a non-Jewish servant, who is obligated in some Misvot – may be counted as the tenth men for a Minyan. The Mordechi (Rav Mordechai Ben Hillel, Germany, 13 th century) cites Rabbenu Simha as concluding on the basis of Rabbi Yehoshua Ben Levi's ruling that a woman may be counted toward a Minyan. Since non-Jewish servants are obligated in the same Misvot that women are, it follows that if a servant can be counted, then a woman may be counted, as well. The Bet Yosef observes that this also seems to have been the position of Rabbenu Tam (France, 1100-1171). However, Rabbenu Tam did not act upon this position, and this practice never became accepted. At first glance, we might have assumed that this position would affect the status of an Androginus (hermaphrodite, somebody with both male and female biological features) with respect to a Minyan. In general, the Halachic status of such a person is a Safek – one of uncertainty, and it is unknown whether to treat this individual as a male or female. Seemingly, when an Androginus is needed for a Minyan, we should apply the rule of "Sefek Sefeka," which allows acting leniently when two uncertainties are at stake. There is one question whether this person should be treated as a man or a woman, and even if an Androginus is regarded as a woman, perhaps Halacha follows the view of Rabbenu Tam that a woman may be counted as a Minyan. However, Hacham Ovadia Yosef ruled that Rabbenu Tam's position does not even come under consideration, and therefore we cannot apply the rule of "Sefek Sefeka" in this case. Hence, an Androginus is not counted toward a Minyan. Rabbi Yehoshua Ben Levi is cited also as allowing counting a minor – a boy under the age of Bar-Misva – toward a Minyan. The Gemara (Berachot 47b) brings Rabbi Yehoshua Ben Levi's ruling that an infant cannot be counted as the third person for a Zimun, but he can be counted as the tenth person for a Minyan. Tosafot cite Rabbenu Tam as accepting this position, and ruling that a child – even an infant – can count as the tenth person for a Minyan. (This is the basis for the Bet Yosef's aforementioned theory that Rabbenu Tam likely allowed counting a woman for a Minyan, as well, as he accepted Rabbi Yehoshua Ben Levi's ruling.) Later Rishonim explain Rabbenu Tam's surprising ruling based on the verse from which the Sages derived the concept of a Minyan: "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be sanctified in the midst of the Children of Israel" (Vayikra 22:32). Even infants are considered part of Beneh Yisrael, and thus they qualify to create the conditions in which these special portions of the Tefila may be recited. The Sefer Ha'manhig (Rabbi Abraham Ben Natan, d. 1215) brings Rabbenu Tam's ruling without making any further comments, strongly implying that he accepted this lenient position. By contrast, numerous Rishonim write that Rabbenu Tam never apply this ruling as a practical matter, and never actually permitted counting minors toward a Minyan. (This is why the Bet Yosef, as cited earlier, writes that Rabbenu Tam did not allow counting a woman toward a Minyan.) Nevertheless, there were those who maintained that when necessary, a congregation may rely on Rabbenu Tam's opinion and count a child toward a Minyan. The Orhot Haim tells that Rabbenu Shimshon decreed excommunication upon a village that, in defiance of his strict ruling, counted minors toward a Minyan, but the Orhot Haim adds that this may be done when absolutely necessary, if the town is very small and otherwise will not have a Minyan. In fact, the Orhot Haim writes, the Ra'abad wrote that this was the custom in many communities. By contrast, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) cites Rabbenu Yishak as disputing Rabbenu Tam's position, noting that the Gemara brings Mor Zutra as disagreeing with Rabbi Yehoshua Ben Levi, and asserting that Halacha follows the view of Mor Zutra. The Bet Yosef lists numerous Rishonim who concurred with this stringent ruling of Rabbenu Yishak, and indeed, in the Shulhan Aruch, he writes that a minor may not be counted toward a Minyan under any circumstances, even if otherwise there will not be a Minyan. This is the Halacha for Sepharadim. The Rama (Rav Moshe Isserles, Cracow, d. 1572) ruled that since some Rishonim allowed counting minors toward a Minyan, this can be done when necessary. Rav Moshe Feinstein (Russia-New York, 1895-1986) accepted this ruling as normative Ashkenazic practice, and thus writes that if a congregation has no other option for praying with a Minyan, they may count a boy who has yet to reach the age of Bar-Misva. Other Ashkenazic Poskim, however, disagreed. The Mishna Berura brings several Poskim who concurred with the Shulhan Aruch's stringent ruling, and disputed the Rama's leniency. Likewise, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that a child may not be counted toward a Minyan under any circumstances, even if this means that the nine adults will stop coming to synagogue because they will assume there will not be a Minyan. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings those who claimed that if a child holds a Humash in his hands, then he may be counted toward a Minyan. The Bet Yosef cites Rabbenu Tam as ridiculing this view, noting that holding a Humash makes no difference and has no impact upon a child's status. In any event, Halacha does not follow this opinion. If a Sepharadi finds himself together with eight other Sepharadim who want to include a minor as the tenth person for the Minyan, he should leave in order to prevent them from doing so. Since this is not allowed according to accepted Sephardic custom, it is proper to walk away so that the others do not make this mistake which will result in the recitation of Berachot in vain. If a Sepharadi is with eight other Ashkenazim who, in accordance with the Rama's ruling, wish to count a minor as the tenth person in a Minyan, it is questionable whether he should answer "Amen" to the Berachot. Hacham Ovadia Yosef ruled that one may not answer "Amen" to a Beracha which, according to his custom, is recited in vain, even if the person recites it legitimately, following his community's custom. A common example is a Sepharadi praying in an Ashkenazi Minyan on Rosh Hodesh, when Ashkenazim recite a Beracha over the recitation of Hallel but Sepharadim do not. According to Hacham Ovadia, the Sepharadi may not answer "Amen" to this Beracha. Another example is the Ashkenazic custom to recite a Beracha before placing the Tefillin Shel Rosh ("Al Misvat Tefillin"). Hacham Ovadia ruled that a Sepharadi who hears an Ashkenazi recite this blessing should not answer "Amen." According to this opinion, a Sepharadi praying with Ashkenazim who count a child toward the Minyan may not answer "Amen" to the Berachot of the Hazara (repetition of the Amida). By contrast, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) maintained that if an Ashkenazi recites a Beracha legitimately, following Ashkenazic practice, then a Sepharadi may answer "Amen," even though this Beracha is not recited according to Sephardic custom. The Hacham Sevi (Rav Tzvi Ashkenazi, 1656-1718) addresses the question as to the status of a human being created with the Sefer Ha'yesira – a mystical book written by Abraham Abinu. This book contains secrets including the way one can create living creatures using certain Names of G-d. (Some explain on this basis how Abraham served his guests meat and butter – suggesting that the animal was created with the Sefer Ha'yesira, such that it wasn't actually an animal, and thus its meat was not Halachically-defined "Basar.") The Hacham Sevi writes that such a creature does not possess a human soul, and thus is not defined by Halacha as a Jewish person who can count toward a Minyan.

The Gemara (Berachot 48a) brings the view of Rabbi Yehoshua Ben Levi that an Ebed – a non-Jewish servant, who is obligated in some Misvot – may be counted as the tenth men for a Minyan. The Mordechi (Rav Mordechai Ben Hillel, Germany, 13 th century) cites Rabbenu Simha as concluding on the basis of Rabbi Yehoshua Ben Levi's ruling that a woman may be counted toward a Minyan. Since non-Jewish servants are obligated in the same Misvot that women are, it follows that if a servant can be counted, then a woman may be counted, as well. The Bet Yosef observes that this also seems to have been the position of Rabbenu Tam (France, 1100-1171). However, Rabbenu Tam did not act upon this position, and this practice never became accepted. At first glance, we might have assumed that this position would affect the status of an Androginus (hermaphrodite, somebody with both male and female biological features) with respect to a Minyan. In general, the Halachic status of such a person is a Safek – one of uncertainty, and it is unknown whether to treat this individual as a male or female. Seemingly, when an Androginus is needed for a Minyan, we should apply the rule of "Sefek Sefeka," which allows acting leniently when two uncertainties are at stake. There is one question whether this person should be treated as a man or a woman, and even if an Androginus is regarded as a woman, perhaps Halacha follows the view of Rabbenu Tam that a woman may be counted as a Minyan. However, Hacham Ovadia Yosef ruled that Rabbenu Tam's position does not even come under consideration, and therefore we cannot apply the rule of "Sefek Sefeka" in this case. Hence, an Androginus is not counted toward a Minyan. Rabbi Yehoshua Ben Levi is cited also as allowing counting a minor – a boy under the age of Bar-Misva – toward a Minyan. The Gemara (Berachot 47b) brings Rabbi Yehoshua Ben Levi's ruling that an infant cannot be counted as the third person for a Zimun, but he can be counted as the tenth person for a Minyan. Tosafot cite Rabbenu Tam as accepting this position, and ruling that a child – even an infant – can count as the tenth person for a Minyan. (This is the basis for the Bet Yosef's aforementioned theory that Rabbenu Tam likely allowed counting a woman for a Minyan, as well, as he accepted Rabbi Yehoshua Ben Levi's ruling.) Later Rishonim explain Rabbenu Tam's surprising ruling based on the verse from which the Sages derived the concept of a Minyan: "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be sanctified in the midst of the Children of Israel" (Vayikra 22:32). Even infants are considered part of Beneh Yisrael, and thus they qualify to create the conditions in which these special portions of the Tefila may be recited. The Sefer Ha'manhig (Rabbi Abraham Ben Natan, d. 1215) brings Rabbenu Tam's ruling without making any further comments, strongly implying that he accepted this lenient position. By contrast, numerous Rishonim write that Rabbenu Tam never apply this ruling as a practical matter, and never actually permitted counting minors toward a Minyan. (This is why the Bet Yosef, as cited earlier, writes that Rabbenu Tam did not allow counting a woman toward a Minyan.) Nevertheless, there were those who maintained that when necessary, a congregation may rely on Rabbenu Tam's opinion and count a child toward a Minyan. The Orhot Haim tells that Rabbenu Shimshon decreed excommunication upon a village that, in defiance of his strict ruling, counted minors toward a Minyan, but the Orhot Haim adds that this may be done when absolutely necessary, if the town is very small and otherwise will not have a Minyan. In fact, the Orhot Haim writes, the Ra'abad wrote that this was the custom in many communities. By contrast, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) cites Rabbenu Yishak as disputing Rabbenu Tam's position, noting that the Gemara brings Mor Zutra as disagreeing with Rabbi Yehoshua Ben Levi, and asserting that Halacha follows the view of Mor Zutra. The Bet Yosef lists numerous Rishonim who concurred with this stringent ruling of Rabbenu Yishak, and indeed, in the Shulhan Aruch, he writes that a minor may not be counted toward a Minyan under any circumstances, even if otherwise there will not be a Minyan. This is the Halacha for Sepharadim. The Rama (Rav Moshe Isserles, Cracow, d. 1572) ruled that since some Rishonim allowed counting minors toward a Minyan, this can be done when necessary. Rav Moshe Feinstein (Russia-New York, 1895-1986) accepted this ruling as normative Ashkenazic practice, and thus writes that if a congregation has no other option for praying with a Minyan, they may count a boy who has yet to reach the age of Bar-Misva. Other Ashkenazic Poskim, however, disagreed. The Mishna Berura brings several Poskim who concurred with the Shulhan Aruch's stringent ruling, and disputed the Rama's leniency. Likewise, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that a child may not be counted toward a Minyan under any circumstances, even if this means that the nine adults will stop coming to synagogue because they will assume there will not be a Minyan. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings those who claimed that if a child holds a Humash in his hands, then he may be counted toward a Minyan. The Bet Yosef cites Rabbenu Tam as ridiculing this view, noting that holding a Humash makes no difference and has no impact upon a child's status. In any event, Halacha does not follow this opinion. If a Sepharadi finds himself together with eight other Sepharadim who want to include a minor as the tenth person for the Minyan, he should leave in order to prevent them from doing so. Since this is not allowed according to accepted Sephardic custom, it is proper to walk away so that the others do not make this mistake which will result in the recitation of Berachot in vain. If a Sepharadi is with eight other Ashkenazim who, in accordance with the Rama's ruling, wish to count a minor as the tenth person in a Minyan, it is questionable whether he should answer "Amen" to the Berachot. Hacham Ovadia Yosef ruled that one may not answer "Amen" to a Beracha which, according to his custom, is recited in vain, even if the person recites it legitimately, following his community's custom. A common example is a Sepharadi praying in an Ashkenazi Minyan on Rosh Hodesh, when Ashkenazim recite a Beracha over the recitation of Hallel but Sepharadim do not. According to Hacham Ovadia, the Sepharadi may not answer "Amen" to this Beracha. Another example is the Ashkenazic custom to recite a Beracha before placing the Tefillin Shel Rosh ("Al Misvat Tefillin"). Hacham Ovadia ruled that a Sepharadi who hears an Ashkenazi recite this blessing should not answer "Amen." According to this opinion, a Sepharadi praying with Ashkenazim who count a child toward the Minyan may not answer "Amen" to the Berachot of the Hazara (repetition of the Amida). By contrast, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) maintained that if an Ashkenazi recites a Beracha legitimately, following Ashkenazic practice, then a Sepharadi may answer "Amen," even though this Beracha is not recited according to Sephardic custom. Given the different views on this subject, Rav Bitan suggested that a Sepharadi who finds himself in this situation should answer by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen." This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions. The Hacham Sevi (Rav Tzvi Ashkenazi, 1656-1718) addresses the question as to the status of a human being created with the Sefer Ha'yesira – a mystical book written by Abraham Abinu. This book contains secrets including the way one can create living creatures using certain Names of G-d. (Some explain on this basis how Abraham served his guests meat and butter – suggesting that the animal was created with the Sefer Ha'yesira, such that it wasn't actually an animal, and thus its meat was not Halachically-defined "Basar.") The Hacham Sevi writes that such a creature does not possess a human soul, and thus is not defined by Halacha as a Jewish person who can count toward a Minyan.

Kush mendon se ka një të vërtetë, gabon. Mund të ketë një diell, një hënë e qiell, por jo një të vërtetë. Jetojmë në një kohë kur secili ka të vërtetën e tij. Madje jetojmë në një kohë kur për një ngjarje ka dy ose më shumë të vërteta. A nuk ndodh kështu kur dëgjojmë llogjet e politikanëve nëpër foltore, sukseset e dyshimta të qeverisë, apo premtimet butaforike të opozitës? A nuk e ndjejmë këtë te formalizmi shoqëror dhe konformizmi publik?! Nuk ndodh kështu kur flasim për rrugët, shkollat, shëndetin, rendin e sigurinë, ajrin, ujin, rregullin publik e pastërtinë?! Nuk ndodh kur humb jeta e një të riu në aksident apo krim, e një të moshuari në azil apo në harrim?! A nuk ndodh kështu kur raportojmë e flasim për paratë publike dhe ekonominë?!

13 And after they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the child to destroy him.Qui cum recessissent, ecce angelus Domini apparuit in somnis Joseph, dicens : Surge, et accipe puerum, et matrem ejus, et fuge in Aegyptum, et esto ibi usque dum dicam tibi. Futurum est enim ut Herodes quaerat puerum ad perdendum eum. 14 Who arose, and took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod:Qui consurgens accepit puerum et matrem ejus nocte, et secessit in Aegyptum : et erat ibi usque ad obitum Herodis : 15 That it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son.Ut adimpleretur quod dictum est a Domino per prophetam dicentem : Ex Aegypto vocavi filium meum. 16 Then Herod perceiving that he was deluded by the wise men, was exceeding angry; and sending killed all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.Tunc Herodes videns quoniam illusus esset a magis, iratus est valde, et mittens occidit omnes pueros, qui erant in Bethlehem, et in omnibus finibus ejus, a bimatu et infra secundum tempus, quod exquisierat a magis. 17 Then was fulfilled that which was spoken by Jeremias the prophet, saying:Tunc adimpletum est quod dictum est per Jeremiam prophetam dicentem : 18 A voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not.Vox in Rama audita est ploratus, et ululatus multus : Rachel plorans filios suos, et noluit consolari, quia non sunt.

A Sermon for the Feast of the Holy Innocents St. Matthew 2:13-18 by William Klock Have you read a great book and then gone to see the movie and the movie totally lost the plot?  Or maybe you got into a TV show, but then the longer the show ran, the more it seemed to lose the original plot?  We've been watching one show that started out spectacularly, but now I'm starting wish they'd just ended it after the first season, because lately it feels like the original plot has been hijacked by today's obligatory plot about sexuality. I found myself thinking how ironic it is that in a postmodern culture that claims to hate metanarratives and insists we all write our own stories, its stories all seem to go the same way. And in the midst of it all, as we all try to write our own stories while having our stories hijacked by the various commercial, political, and sexual plot-writers of our culture, often without our even realising it's happened, well, Christmas comes.  And if we'll listen, we just might hear, we must might realise that there's a greater story and a greater drama with a happier ending.  A story so wonderful, so masterfully written, that it shows up just what fools we've been to try to writer our own stories.  A story, too, that's full of grace.  A story in which God himself has come into the midst of our mangled plotlines to forgive our bad writing, to remind us how the story is supposed to go and what a truly good story looks like, even to welcome us back into his great drama of love and faithfulness and redemption and glory. Genesis reminds us how the story was supposed to go: human beings created by God, mortals made of the same stuff as the rest of creation, but animated and brought to life by the very breath of God.  And then we were placed in his temple.  In the spot where pagans would place their idols to represent the presence and rule of their gods, the living God placed us.  To represent his good and sovereign rule over creation, to act as his stewards, and to know the goodness and the life only found in his presence.  It was a story in which we knew all those things we've recalled when lighting the Advent candles—a story of perfect love, peace, joy, and hope.  And we were to be fruitful and to multiply so that we might ever expand the Lord's temple until it filled all of creation with his glory. And then we tried to hijack the temple for ourselves.  Instead of being the image of God, we tried to become gods ourselves.  And immediately we began to accuse each other.  We began to exploit and dominate each other.  Within a single generation, as Genesis tells it, we were murdering each other.  We were at each other's throats.  Everyone out for himself, no matter who he had to step on or exploit or enslave or kill. I talked last week about the darkness of the pagan world into which Jesus came.  A world of petty and fickle gods, constantly fighting amongst themselves.  Gods representing the idols of the human heart: power, sex, money, war…you name it.  If it can be used to exploit others, we made a god for it.  The world was dark.  But there was a light—or there was supposed to be.  Two millennia before, the living God had called Abraham out of the darkness of pagan Ur and set him up to be a light in the midst of the darkness.  A man who knew the light of the living God and became, himself a light to the nations.  At first just one man, but then a growing family, and eventually a whole nation—set apart by God and living around a temple in which that light was manifest as a visible and awe-inspiring cloud of glory.  But even Israel succumbed to the darkness.  The kings and people of Israel did what rebellious humanity had always done: they tried to write their own script.  And so Jesus came not only to the dark world of the pagans; he also came to the dark world of Israel. Our Gospel today is a stark reminder of just how off-script things had gone for God's own people.  It picks up immediately after the wise men had visited Jesus.  Remember that they had travelled to Jerusalem from somewhere in the east, probably Persia, following a star that somehow told them that a king had been born.  They went to the palace of Herod, who was the King of the Jews—at least in title.  And when they asked where they might find the new-born King of the Jews, of course, he had no idea what they were talking about.  These foreigners had to remind him of his own scriptures about the coming king, the one who would finally shepherd God's people aright, and how he would be born at Bethlehem. From Jerusalem, the wise men travelled to Bethlehem where they became the first of the gentiles to worship Jesus the Messiah. And you'll remember that an angel came to them and warned them to avoid Jerusalem on their way home.  But Herod didn't forget the prophecy or the wise men.  He bore the title “King of the Jews”, but he wasn't really Jewish.  He was the child of a forbidden marriage between a Jew and a gentile.  He was a puppet king set up by the Romans.  He tried to win the people over with grand building projects and public works.  The most important was a renovation of the temple.  But no one like him and no one really thought he was the legitimate king.  And so he was also paranoid.  He wasn't above murdering his own sons just to make sure he had no rivals. And so, St. Matthew tells us, “After the wise men had gone, an angel of the Lord appeared to Joseph in a dream. ‘Get up,' he said, ‘and take the child and his mother and hurry too Egypt.  Stay there until I tell you.  Herod is going to hunt for the child, to kill him.'” Tom Wright tells a story that I expect must have happened when he was Bishop of Durham.  A prominent historian who was well-known for his scepticism about the Bible showed up at church one Christmas.  Wright was preaching.  And when the service was over, the historian approached him and said something to the effect of, “I've got it all figured out why people love Christmas so much.  It's about a baby and babies threaten no one, and so we all feel good, but in the end it's really all about nothing.”  And Wright goes on to say just how dumbfounded he was.  Had this man not heard the Christmas story?  Right here from the get-go, an evil king—a king who insisted on writing his own story—did everything he could to stop God's rewrite before it could even be started. Considering how impious Herod was, I suspect he didn't even really believe the prophecy about Bethlehem and a king.  He was just a paranoid despot who had it in his power to murder people frivolously, so…why not?  You know, just in case. “So,” Matthew goes on, “Joseph got up and took the child and his mother by night and went off to Egypt.  He stayed there until the death of Herod.  This happened to fulfil what the Lord said through the prophet [Hosea]: ‘Out of Egypt I called my son.' And so Jesus escapes, but there's no good news here.  Herod just lashes out blindly.  He's powerful, he can, and he does.  And so Matthew tells us, “When Herod saw that he had been tricked by the wise men, he flew into a great rage.  He dispatched men to kill all the boys of Bethlehem, and in all the surrounding districts, from two years old and under, according to the time the wise men had told him.  That was when the word that came through Jeremiah the prophet was fulfilled: ‘There was heard a voice in Rama, crying and loud lamentation.  Rachel is weeping for her children, and will not let anyone comfort her, because they are no more.'” Tell me again how this baby threatens no one.  The shadow of the cross hangs over Jesus' story before he can even walk or talk.  Because Herod couldn't stand the thought of not being the master of his own story.  And under threat, he did what he always did: he murdered.  How many?  Bethlehem was likely a town of about a thousand people in those days.  There were probably somewhere between a dozen and two dozen boys there two years old and younger.  And Herod didn't give it a thought to have them killed.  And apparently neither did his soldiers.  That, or they feared Herod more than they feared God. Again, Herod reminds us that it wasn't just a dark pagan world into which Jesus was born.  The same darkness hung over Israel.  Because Herod's problem is a universal one.  Ever since Adam and Eve, we've all been trying to write our own stories and to put ourselves in the place of God.  To define for ourselves who we are and what our purpose is.  To define for ourselves what is right and what is wrong.  And the end result of all of our self-serving stories is that we trample and abuse and exploit others to further our own ends.  None of us has the relatively unchecked power of an ancient near eastern despot like Herod and so we balk at his evil.  And yet here in Canada the official statics show that about 20% of pregnancies in any given year are ended by abortion.  And that number is low, because it under-reports at-home chemical abortions.  If we can get away with it, if we can dehumanise another person in our minds, and if that child threatens the story we're trying to write for ourselves, many, many, many of us will do precisely what Herod did and kill an innocent.  And many will and have done it repeatedly.  Abortion is an extreme example.  Maybe we'd never dream of going that far to guard the narrative we write for ourselves.  Maybe we'd never go that far in our attempt to play God.  But this rot, this rebellion that corrupts human relationships spreads its roots through our society in all sorts of ways.  Maybe it's the influence of the wicked principalities and powers that St. Paul writes about in Ephesians—trying to corrupt everything, even the good systems we try to put in place.  But the rot spread.  Recently I was listening to a friend tell me the havoc pornography has wreaked in her life.  We tend to think of pornography use as a personal sexual sin—and that's certainly part of it—but this conversation had me thinking that at the heart of pornography is a dehumanising exploitation of others.  It turns fellow human beings into objects to be used to fulfil our own ends, human beings turned into non-player characters in the sinful and self-gratifying stories we write for ourselves.  It's not just about sex or sexual immorality.  It's about the abuse and exploitation for our own ends of fellow human beings, created by God, meant to bear his image, fellow priests of his temple to whom we have an obligation of love and humility and grace and respect. And when you think about it in those terms, you start to see just how much our rebellion against God, just how much our desire to write our own stories and to be our own gods infects and corrupts our network of relationships.  Our marriages and our families break down because we choose to use our husbands or our wives or our children to fill roles in the stories we write for ourselves, instead of being the fellow players we're meant to be in God's great drama.  We do the same thing in business and with the people we employ—as if they exist to serve us, to meet our needs, to act their parts in our stories.  And then we get into economics and politics and without even realising it, we've let the powerful and the well-placed convince us to live out their stories—that we have to be this  and buy that in order to be fulfilled and happy.  That we have to support this and vote for that, that we have to hate this person over here and that person over there because they have the wrong values, support the wrong thing, or are playing parts in the wrong narrative.  And so we write those people into our stories as the bad guys or the guys to be exploited or the guys to be hated or the guys who aren't really human at all—they're garbage, trash, something sub-human.  And they do the same to us and it spiral and spirals and the pain and the sorrow and the hurt and tears just get worse and worse.  And we get caught up in all of this and forget that none of these stories, none of these narratives, none of these dramas matter one whit.  Brothers and Sisters, it's God's great drama that matters; it's God's drama that we need to remember and live. And God knows all this.  He knows how we've fallen.  He knows how we so want to write our stories for ourselves.  He knows—better than we do—the pain and the misery and the tears that we inflict on others and that they inflict on us.  And so he comes, as the baby, into the midst of the darkness and the tears and, again, before he can even walk or talk, he's a homeless refugee in a foreign land with a king looking to kill him. This was the thing no one expected of the Messiah.  They expected a great king, like David, but greater.  Born in a place.  Eventually riding in to Jerusalem in a chariot to bash Roman heads and to set the world to rights by putting Israel on the top of the heap.  They expect that because the people of Israel were still trying to write their own story for themselves.  But, instead, Jesus is born in humility to ordinary parents.  From his birth he knows the danger and the tears of being part of someone else's wicked story.  All things that Israel should have known.  This is what Matthew is getting at when he quotes Hoses saying, “Out of Egypt I called my son.”  That's who Israel was.  They were God's beloved son and they were the rescued-form-Egyptian-slavery people, born in sorrow and tears and pain, exploited and abused by a king who thought he was a god and who forced them to live his drama.  Jesus came the same way.  He knew the pain of sin.  He knew the pain of abuse.  He knew what it meant to be forced to live as someone else's non-player character. And in that echo of Israel's past and Israel's identity, there's hope.  Again, Matthew cites the prophets—this time Jeremiah—as he recounts the horrible murder of the holy innocents of Bethlehem.  Think again of Pharoah, threatened by the fruitfulness of the Israelites.  Pretty soon there would be more of them than there were Egyptians.  And so he ordered their baby boys to be drowned in the Nile.  Rachel wept for her children, as Jeremiah said.  But Moses, Israel's deliverer—Israel's first “messiah”, if you will—escaped in the Lord's providence, and rose up to challenge Pharoah and his gods and to lead the people out of their bondage in Egypt.  Just so, Matthew wants us to hear that story echoing in the story of Jesus.  Like Pharoah, Herod tried to write his own story, he tried to stamp out the Lord's deliverer, but the Lord is sovereign and somehow always manages to take our bad and pathetic rewrites and bring them into his own great drama to further his own ends and to reveal his glory to the world. He did this at the cross, Brothers and Sisters.  The people of Judaea, the Pharisees, the Sadducees, the priest and Levites and scribes together with Pilate as the representative of Rome and the pagan nations, they tried to write their own story—a story in which Jesus was a pretend king and a blasphemer of the temple and the things of God, a story in which they were right and Jesus was wrong, a story in which they were justified in rejecting and mocking and crucifying the son of God as a false messiah.  And that Friday when Jesus gasped out, “It is finished” and his friends took him down from the cross and buried him in a tomb, the people of Judaea, the Pharisees and the Sadducees, Pilate and Rome all thought they had the happy ending they wanted.  They were the heroes of their own stories and Jesus was dead, but all the while God was using their rebellion and their grasping at godhood to his own ends.  They rebelled, but God in his sovereign grace, incorporated their stories into his own to serve his own ends.  A story in which evil and sin and death foolishly concentrated themselves all in one place, in which evil and sin and death did their worst—and failed—as three days later Jesus burst out of the tomb with the power of God's life and his new creation.  Burst from the tomb alive to sweep the whole of creation itself up into God's great drama of light and life. Brother and Sisters, that's grace.  If this were one of our stories, we'd fire the writers who made such a mess of it and consign them to oblivion, but God instead comes in love and grace to forgive and to set right.  He takes our horrible stories and, master storyteller that he is, he uses them for good and instead of consigning us to oblivion, he offers us our places back in the great divine drama we once rejected…if we will only trust that he is the way and the truth and the life, if we will give him our allegiance and pledge to live out his story instead of ours.  It should be such an easy choice when see the wake of destruction our stories have left in contrast to his great story of love and grace that leads to life and new creation and all the sad things we've written for ourselves somehow one day becoming all untrue. Brothers and Sisters, hear the Christmas story again this year.  Really and truly hear it so that it drowns out and overcomes all the other narratives and stories and dramas you've been hearing and living.  Let it be a reset.  Let this story of God, humbly incarnate who humbly dies for rebellious sinners, let this truth become the truth by which you measure everything.  Let the glorious light of resurrection and new creation and the presence of God be your hope and your only hope and be so overcome by it that you lose all desire to write your story for yourself, and choose to become a faithful player in Jesus' drama of love and peace, of joy and hope. Let's pray: Almighty God, whose loving purposes cannot be frustrated by the wickedness of men, so that even infants may glorify you by their deaths: strengthen us by your grace, that by the innocency of our lives and constancy of our faith even to death, we may glorify your holy name, through Jesus Christ our Lord who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.  Amen.

Pdt. Ellya Makarawung (TB) Matius 2:16-18Ketika Herodes tahu, bahwa ia telah diperdayakan oleh orang-orang majus itu, ia sangat marah. Lalu ia menyuruh membunuh semua anak di Betlehem dan sekitarnya, yaitu anak-anak yang berumur dua tahun ke bawah, sesuai dengan waktu yang dapat diketahuinya dari orang-orang majus itu. Dengan demikian genaplah firman yang disampaikan oleh nabi Yeremia: "Terdengarlah suara di Rama, tangis dan ratap yang amat sedih; Rahel menangisi anak-anaknya dan ia tidak mau dihibur, sebab mereka tidak ada lagi."

It is customary for Kaddish to be recited after a group reads Tehillim or learns Torah. If only verses from Tanach were read, then Kaddish Yeheh Shelama Rabba is recited. If the learning included Torah She'be'al Peh, then Kaddish Al Yisrael – which includes a prayer for the Sages of Israel, who developed the Torah She'be'al Peh – is recited. Of course, the recitation of Kaddish requires the presence of a Minyan. Sometimes, when fewer than ten men were learning, and one wishes to recite Kaddish, they will bring in men to complete the Minyan to allow for the recitation of Kaddish. May Kaddish be recited immediately in such a case, or must another verse be read, or some more material learned, so that the newcomers read or learn something before Kaddish is recited? This issue is subject to a debate among the Poskim. The Taz (Rav David Segal, Poland, d. 1667) maintained that the newcomers do not need to participate in the learning, and so Kaddish may be recited immediately upon their arrival. The Lebush (Rav Mordechai Yoffe, Prague, d. 1612), by contrast, maintained that the men who are brought in must, in fact, learn something before Kaddish may be recited. He reached this conclusion on the basis of the ruling of the Rama (Rav Moshe Isserles, Cracow, d. 1572) that at Minha, the congregation should not recite Ashreh without a Minyan. The Lebush understood that if a Minyan is not present for Ashreh, then even if the tenth man arrives immediately afterward, the half-Kaddish cannot then be recited, since there was no Minyan during the recitation of Ashreh. This indicates that a Minyan must be present not only for Kaddish, but for the learning or reading preceding the Kaddish. The Taz disagrees with this understanding of the Rama's ruling, and explains that Kaddish must be recited immediately after Ashreh, without any interruption, and so the congregation should not recite Ashreh without a Minyan, as they might then need to wait after Ashreh for a Minyan to arrive before saying Kaddish. The Magen Abraham (Rav Abraham Gombiner, Poland, 1633-1682) concurred with the ruling of the Lebush, explaining that Kaddish is recited after Torah learning because public Torah study, in the presence of ten men or more, creates a Kiddush Hashem (a glorification of Hashem's Name). After creating such a Kiddush Hashem, we declare, "Yitgadal Ve'yitkadash Shemeh Rabba" – that G-d's great name shall continue to be honored and glorified. As this is the reason for reciting Kaddish after learning, it follows that Kaddish is recited only if a Minyan was present during the learning. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) concludes that it is proper to abide by the stringent opinion, and thus if a tenth man arrives after the reading of Tehillim or Torah study, another chapter should be read, or another piece of Torah She'ba'al Peh should be learned, before the recitation of Kaddish. It is for this reason that the custom developed to recite the Mishna of "Rabbi Hananya Ben Akashya" before the recitation of Kaddish Al Yisrael following the study of Torah. In principle, this is not necessary, as the learning itself suffices to warrant the recitation of Kaddish. However, since sometimes the tenth man arrives only after the learning, it became customary to always add this brief Mishna just before Kaddish to ensure that a Minyan is present for the learning and not only for Kaddish. There is some discussion in the Poskim as to how many people must read a passage before Kaddish once the tenth man arrives. The general consensus seems to be that it suffices for just one person to read a passage, and this is, indeed, the common practice. Even someone who did not actually learn or read any verses may then recite Kaddish. Summary: If a group consisting of fewer than ten men read Tehillim or learned Torah, and then a Minyan arrived for Kaddish, someone must read another passage in the presence of the Minyan before the recitation of Kaddish. It is for this reason that the custom developed to recite the Mishna of "Rabbi Hananya Ben Akashya" before the recitation of Kaddish Al Yisrael after Torah study.

Send us a textWe trace the road from Nazareth to Bethlehem and show how ancient prophecies meet real history in the birth of Jesus. From Micah and Isaiah to the Magi's star and the tears at Rama, we follow a thread of humility, courage and steadfast hope.• Roman census as the hinge of providence• Micah's Bethlehem promise fulfilled in detail• Isaiah's Emmanuel realized in Mary's fiat• Davidic lineage and the shape of true kingship• Shepherds as first witnesses and messengers of joy• The manger as a sign of poverty and glory• The star, the Magi and Balaam's oracle• Rachel's weeping and the innocence of martyrdom• Flight into Egypt and Hosea's echo of deliverance• Joseph's silent obedience as a model of faith• A call to live fulfilled prophecy with courageBlessed Christmas from Journeys of Faith be sure to click the link in the description for special news item and since there is more to this article finish reading and check out the special offerBlessed Christmas from Journeys of FaithOpen by Steve Bailey Support the showJourneys of Faith brings your Super Saints Podcasts ***Our Core Beliefs*** The Eucharist is the Source and Summit of our Faith." Catechism 132 Click Here “This is the will of God, your sanctification.” 1Thessalonians 4“ Click Here ... lay up for yourselves treasures in heaven...” Matthew 6:19-2 Click Here The Goal is Heaven Click Here Why you should shop here at Journeys of Faith official site! Lowest Prices and Higher discounts up to 50% Free Shipping starts at $18 - Express Safe Checkout Click Here Cannot find it let us find or create it - - Click Here Rewards Program is active - ...

​​Este es el episodio #141 de "Tradiciones Sabias", el podcast en español de la Fundación Weston A. Price. Algunos de los temas de este episodio - -Diferencias entre semillas nativas, criollas, híbridas y transgénicas -Amenazas actuales que ponen en peligro la diversidad genética -Cómo podemos cuidar las semillas nativas y criollas -Qué relación existe entre nuestra comida, la semilla y el agricultor Datos del invitado -  Tatiana Cavaçana nació y se crió en São Paulo, Brazil. Es graduada de diseño industrial y trabajó durante 14 años en proyectos de teatro.  Luego comenzó su vida en el campo de la Pampa brasileña junto a João Rockett, donde crean La Escuela Rama, la cual junto al Instituto de Permacultura de La Pampa son organizaciones pioneras en Latinoamérica en la introducción y difusión de la permacultura y estrategias para el bienestar en el campo. João Rockett creó en 1996 Bionatur, la primera empresa registrada en Latinoamérica para la producción de semillas orgánicas y en el año 2000 crea el Instituto de Permacultura de La Pampa, ubicado en Bagé, Rio Grande do Sul, Brazil, que lidera acciones para la regeneración de grandes áreas agrícolas, bosques y pastizales en Brazil, así como iniciativas con comunidades vulnerables tanto en Brazil como en India y Mozambique, entre otros proyectos de desarrollo socioambiental. El Instituto mantiene procesos agrícolas permanentemente activos, vivienda sostenible, gestión ecológica del agua, generación y uso de energía, y diversos proyectos para la creación de estructuras como asociaciones, cooperativas y nuevas economías. La Escuela Rama desarrolla metodologías educativas y promueve activamente la difusión de herramientas de permacultura, entre otras habilidades fundamentales, para que las personas puedan restablecer conexiones positivas con su entorno y así satisfacer plenamente sus necesidades. Contacto - Instagram:  rama.permacultura  Facebook: Escola Rama - Instituto de Permacultura da Pampa Preguntas, comentarios, sugerencias - tradicionessabias@gmail.com      Recursos en español de la Fundación Weston A. Price -   Página web WAPF en Español: https://www.westonaprice.org/espanol/ Cuenta de Instagram: westonaprice_espanol Guía alimentación altamente nutritiva, saludable y placentera: 11 principios dietéticos Paquete de Materiales GRATIS: https://secure.westonaprice.org/CVWEBTEST_WESTON/cgi-bin/memberdll.dll/openpage?wrp=customer_new_infopak_es.htm  Folleto "La Leche Real", de Sally Fallon:  https://www.westonaprice.org/wp-content/uploads/La-leche-real.pdf  Música de Pixabay - Sound Gallery y SOFRA  

Dec 20,2025 Saturday : Misc : Sandhya Bhajan Rama Bhai Latest

“Good and bad, which are part of the illusion created by Hari, cannot be removed without worshiping Hari. Keeping this in mind, worship Rama and renounce all desires.” (Dohavali, 127)

Reviewed: Jay Kelly, Train Dreams, The House Made

« Pour ceux qui aspirent à la plus haute félicité, le Yoga Vasistha est pareil au nectar. C'est un puits de sagesse.  » Swami Venkatesananda.A ceux qui désirent connaître le sens de la vie, on prescrit depuis la nuit des temps la lecture et l'étude des Ecritures. En se fondant sur de telles sources, ils ne sont jamais induits en erreur. Le Yoga Vasishtha décortique la conscience, notre perception du monde, sa dissolution ultime, la libération de l'âme et la création de l'univers, du point de vue du sage libéré. Parmi les grands monuments fondateurs de la pensée hindoue, il est une référence incontestée en matière d'Advaita Vedanta.Abondamment citée par les grands maîtres, cette oeuvre intemporelle fait partie de ces textes radicaux qui vont droit à l'essentiel, bousculent et répondent à toutes les questions. Attribué à Valmiki, voleur devenu sage, également auteur du Ramayana, le Yoga Vasishtha présente l'enseignement du saint Vasishtha à son élève, le prince Rama, alors en proie au doute et au découragement.Ses trente-deux mille versets dispensent la connaissance ultime, depuis la création du monde jusqu'à la transcendance absolue qu'est notre identité véritable. Ses multiples éclaircissements, ses contes révélateurs regorgeant d'analogies et ses répétitions nécessaires, tant l'ego et le mental sont retors, font de l'enseignement de Vasishtha un guide fiable.Il apaise immanquablement et le tourbillon des pensées ralentit pour laisser poindre peu à peu la quiétude. Disciple proche du grand maître de Yoga et de Vedanta, Swami Sivananda [1887-1963] de la Divine Life Society de Rishikesh, Swami Venkatesananda [1921-1982] nous offre ici la quintessence absolue du Yoga Vasishtha.Parue en anglais il y a bien longtemps, sa traduction est la version de référence. L'essentiel, autant que l'essence des trente-deux mille versets de l'oeuvre originale, s'y retrouve, inaltéré, dans toute sa pureté et sa puissance salvatrice.Quatrième section du Yoga Vasistha traitant de l'existence. Bibliographie: Le Yoga Vasistha par Swami Venkatesananda, traduction de Patrice Repusseau, éditions Inner Quest (https://www.babelio.com/livres/Venkat...) Musique: Simon Slater (https://simonslator.bandcamp.com/album/four-patterns) Narration et réalisation: Bruno Léger Production:  Les mécènes du Vieux Sage Que règnent la paix et l'amour parmi tous les êtres de l'univers.  OM Shanti, Shanti, Shanti. 

We're sorta kinda all over the place speaking on Absolute Batman; Blood & Thunder by Benito Cereno, E.J. Su, and Msassyk; Milo Manara's The Magnificent Adventure; The Infernal Hulk by Phillip Kennedy Johnson, Nic Klein & Kev Walker, and Matthew Wilson; Joann Sfar and Tony Sandoval's The Dragons of Paris from Magnetic; The End 2099 by Steve Orlando, Ibraim Roberson, and Andrew Dalhous; a DC K.O.-Rama; and much more!

What does it feel like when an entire room seems to turn to shimmering gold, and you are certain you have just witnessed a miracle, only to later discover it was a hypnotic illusion? On this episode of Cults, Culture & Coercion, I sit down with my longtime friend, former client, and now colleague, filmmaker Jim Picariello. Thirty years ago, Jim was a devoted follower of Zen Master Rama (Frederick Lenz). His family hired me to help him leave the group, and together we unpacked how hypnotic suggestion, phobia indoctrination, and social pressure created those “supernatural” experiences and kept him trapped in a high-control cult.In this conversation, Jim walks us through his recruitment as an anxious college student, the engineered “golden light” experiences that convinced him Rama was enlightened, and the fears that cut him off from friends and family. We also talk about how his parents and I worked together to reach him ethically, how a single powerful hypnotic demonstration helped break the spell, and what it took for him to rebuild his identity and life on the outside.Today, Jim is a multi-award-winning filmmaker turning his story and decades of cult education into a dark romantic comedy feature called The Cult of Us, about two young people in different cults who fall in love and try to “rescue” each other. Along the way, we explore how fiction can teach people to recognize undue influence, authoritarian leaders, and coercive relationships in a way that is funny, moving, and truly life-saving. If you care about freedom of mind, rising authoritarianism, and how people actually wake up from destructive groups, this is an interview you will want to listen to and share. Learn more about your ad choices. Visit megaphone.fm/adchoices

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

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

Mayor-elect Zohran Mamdani announced that he and his wife Rama will be moving into Gracie Mansion, the official residence of the New York City mayor. He cited security concerns as motivation for the decision. Plus, a police department in upstate New York is sending social service case workers to some 911 calls.

LA BIBLIOTECA DE LA HISTORIA nos abre uno de sus archivos, que nos va a acercar a: "Terrorismo y represión. La violencia en el ocaso de la dictadura franquista". En el programa de hoy volvemos a tener con nosotros al escritor e historiador Gaizka Fernández Soldevilla que nos presenta su nuevo libro titulado "Terrorismo y represión. La violencia en el ocaso de la dictadura franquista". Un libro que Gaizka ha coordinado junto con María Jiménez Ramos y Josefina Martínez Álvarez y que está escrito además de por ellos por otros autores como son Víctor Aparicio Rodríguez, Manuel Calderón, Julio Gil Pecharromán, Roncesvalles Labiano, Carmen Ladrón de Guevara Pascual, José María Marín Arce y Mireya Toribio Medina. Y cuyo prólogo está escrito por el conocido periodista Fernando Ónega. El libro de la editorial Tecnos y ha contado con el apoyo del Centro Memorial de las Víctimas del Terrorismo y la UNED, la Universidad Nacional de Educación a Distancia. Sin más preámbulos os dejo con el programa y espero que os guste. Enlace a amazon del libro "Terrorismo y represión. La violencia en el ocaso de la dictadura franquista": https://amzn.to/3Kro6nE Enlace a la editorial Tecnos: https://www.tecnos.es/ ***Vamos a sortear dos ejemplares que tuvo a bien cederme la editorial Tecnos entre los FANS de LA BIBLIOTECA DE LA HISTORIA. Para participar en el sorteo, además de estar apoyando el programa como FANS necesito que enviéis un correo electrónico al correo labibliotecadelahistoria@gmail.com y ponéis el nombre o "NICK" con el que aparecéis en iVoox y así os tengo localizados. Te deseo suerte en ese sorteo que voy a realizar.*** Gaizka Fernández Soldevilla es Licenciado en Historia por la Universidad de Deusto y Doctor en Historia Contemporánea por la Universidad del País Vasco. Trabaja como responsable del área de Archivo, Investigación y Documentación del Centro para La Memoria de las Víctimas del Terrorismo. Es autor en solitario de cuatro libros, alguno de ellos ya lo hemos traído al programa como son: - Héroes, heterodoxos y traidores. Historia de Euskadiko Ezkerra (1974-1994): https://amzn.to/4ryC6MX - La calle es nuestra: La transición en el País Vasco (1973-1982): https://amzn.to/3KAwaT2 - La Voluntad del gudari. Génesis y metástasis de la violencia de ETA: https://amzn.to/48shVrf - Y El Terrorismo en España. De ETA al DAESH: https://amzn.to/3MdkMgr También es coautor de muchos otros libros como son: - Sangre, votos, manifestaciones. ETA y el nacionalismo vasco radical. (Escrito junto a Raúl López Romo): https://amzn.to/49LBHjX - La unión de la izquierda vasca. La convergencia PSE-EE. (Escrito junto a Sara Hidalgo): https://amzn.to/4opqusV - Storia del terrorismo in Spagna. (Libro escrito en lengua italiana junto a Matteo Re): https://amzn.to/4anJvbJ - Allí donde se queman libros. La violencia política contra las librarías 1962-2018. (Escrito junto a Juan Francisco López Pérez): https://amzn.to/3XwZLjd - Las raíces de un cáncer. Historia y memoria de la primera ETA (1959-1973). (Escrito junto a Santiago de pablo Contreras); https://amzn.to/3XqT9mv - Dinamita, tuercas y mentiras. El atentado de la cafetería Rolando. (Escrito junto a Ana Escauriaza Escudero): https://amzn.to/3MasjN2 También ha coordinado junto a Florencio Domínguez el libro titulado "Pardines. Cuando ETA empezó a matar": https://amzn.to/48sOSnp Y también coordinó junto a María Jiménez el libro del que también hicimos un programa, titulado “1980. El Terrorismo contra la Transición”: https://amzn.to/48sOSnp Además ha participado junto a 10 autores más en la creación del libro que también presentamos en LA BIBLIOTECA DE LA HISTORIA titulado "Héroes de la Retirada. La disolución de ETA político-militar": https://amzn.to/4itJepI Gaizka es colaborador habitual de periódicos como El Correo y el Diario Vasco. Ha sido el asesor histórico de la serie producida por Movistar + titulada "La Línea Invisible". Y también dirige el podcast del Centro Memorial Víctimas del Terrorismo. -Enlace del podcast del Centro Memorial Víctimas del Terrorismo: https://www.ivoox.com/podcast-centro-memorial-victimas-del-terrorismo_sq_f1728240_1.html -Enlace del Centro Memorial Víctimas del Terrorismo: https://www.memorialvt.com/ Este es un Podcast producido y dirigido por Gerión de Contestania, miembro del grupo "Divulgadores de la Historia". Somos un podcast perteneciente al sello iVoox Originals. Enlace a la web del Grupo Divulgadores de la Historia: https://divulgadoresdelahistoria.wordpress.com/ Canal de YouTube de LA BIBLIOTECA DE LA HISTORIA: https://www.youtube.com/channel/UCfHTOD0Z_yC-McS71OhfHIA Correo electrónico: labibliotecadelahistoria@gmail.com *Si te ha gustado el programa dale al "Like", ya que con esto ayudarás a darnos más visibilidad. También puedes dejar tu comentario, decirnos en que hemos fallado o errado y también puedes sugerir un tema para que sea tratado en un futuro programa de LA BIBLIOTECA DE LA HISTORIA. Gracias. Música del audio: -Entrada: Epic Victory by Akashic Records . License by Jamendo. -Voz entrada: http://www.locutordigital.es/ -Relato: Music with License by Jamendo. Imagen del audio: Portada del libro "Terrorismo y represión. La violencia en el ocaso de la dictadura franquista". Redes Sociales: -Twitter: LABIBLIOTECADE3 -Facebook: Gerión De Contestania Muchísimas gracias por escuchar LA BIBLIOTECA DE LA HISTORIA y hasta la semana que viene. Podcast amigos: La Biblioteca Perdida: https://www.ivoox.com/podcast-podcast-la-biblioteca-perdida_sq_f171036_1.html Niebla de Guerra: https://www.ivoox.com/podcast-niebla-guerra_sq_f1608912_1.html Casus Belli: https://www.ivoox.com/podcast-casus-belli-podcast_sq_f1391278_1.html Victoria Podcast: https://www.ivoox.com/podcast-victoria-podcast_sq_f1781831_1.html BELLUMARTIS: https://www.ivoox.com/podcast-bellumartis-podcast_sq_f1618669_1.html Relatos Salvajes: https://www.ivoox.com/podcast-relatos-salvajes_sq_f1470115_1.html Motor y al Aire: https://www.ivoox.com/podcast-motor-al-aire_sq_f1117313_1.html Pasaporte Historia: https://www.ivoox.com/podcast-pasaporte-historia_sq_f1835476_1.html Cita con Rama: https://www.ivoox.com/podcast-cita-rama-podcast-ciencia-ficcion_sq_f11043138_1.html Sierra Delta: https://www.ivoox.com/podcast-sierra-delta_sq_f1507669_1.html Permiso para Clave: https://www.ivoox.com/podcast-permiso-para-clave_sq_f1909797_1.html Héroes de Guerra 2.0: https://www.ivoox.com/podcast-heroes-guerra_sq_f1256035_1.html Calamares a la Romana: https://www.ivoox.com/podcast-calamares-a-romana_sq_f12234654_1.html Lignvm en Roma: https://www.ivoox.com/podcast-lignum-roma-ler_sq_f1828941_1.html Bestias Humanas: https://www.ivoox.com/podcast-bestias-humanas_sq_f12390050_1.html Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

It's time for some good old-fashioned epic action with our first episode on the Ramayana, one of the great Sanskrit-language epics from India. Composed as a written work from about 350 BCE onward (but probably much earlier as an oral poem), the Ramayana tells of the trials and tribulations of Rama, Prince of Kosala and avatar of the god Vishnu. It has everything from romance and battle to deep spiritual wisdom and a divine monkey hero who overthinks a lot.Want to read a transcript or see our references? Click here. Don't forget to subscribe, leave a rating or review, and share us with others! Hosted on Acast. See acast.com/privacy for more information.

“Seeing that woman of intoxicating eyes, Hanuman shed tears of joy and offered respectful obeisances to Shri Rama.” (Valmiki Ramayana, Sundara Kand, 17.31)

« Pour ceux qui aspirent à la plus haute félicité, le Yoga Vasistha est pareil au nectar. C'est un puits de sagesse.  » Swami Venkatesananda.A ceux qui désirent connaître le sens de la vie, on prescrit depuis la nuit des temps la lecture et l'étude des Ecritures. En se fondant sur de telles sources, ils ne sont jamais induits en erreur. Le Yoga Vasishtha décortique la conscience, notre perception du monde, sa dissolution ultime, la libération de l'âme et la création de l'univers, du point de vue du sage libéré. Parmi les grands monuments fondateurs de la pensée hindoue, il est une référence incontestée en matière d'Advaita Vedanta.Abondamment citée par les grands maîtres, cette oeuvre intemporelle fait partie de ces textes radicaux qui vont droit à l'essentiel, bousculent et répondent à toutes les questions. Attribué à Valmiki, voleur devenu sage, également auteur du Ramayana, le Yoga Vasishtha présente l'enseignement du saint Vasishtha à son élève, le prince Rama, alors en proie au doute et au découragement.Ses trente-deux mille versets dispensent la connaissance ultime, depuis la création du monde jusqu'à la transcendance absolue qu'est notre identité véritable. Ses multiples éclaircissements, ses contes révélateurs regorgeant d'analogies et ses répétitions nécessaires, tant l'ego et le mental sont retors, font de l'enseignement de Vasishtha un guide fiable.Il apaise immanquablement et le tourbillon des pensées ralentit pour laisser poindre peu à peu la quiétude. Disciple proche du grand maître de Yoga et de Vedanta, Swami Sivananda [1887-1963] de la Divine Life Society de Rishikesh, Swami Venkatesananda [1921-1982] nous offre ici la quintessence absolue du Yoga Vasishtha.Parue en anglais il y a bien longtemps, sa traduction est la version de référence. L'essentiel, autant que l'essence des trente-deux mille versets de l'oeuvre originale, s'y retrouve, inaltéré, dans toute sa pureté et sa puissance salvatrice.Troisième section du Yoga Vasistha traitant de la création.Ce chapitre traite de l'irréalité de la création. Bibliographie: Le Yoga Vasistha par Swami Venkatesananda, traduction de Patrice Repusseau, éditions Inner Quest (https://www.babelio.com/livres/Venkat...) Musique: Simon Slater (https://simonslator.bandcamp.com/album/four-patterns) Narration et réalisation: Bruno Léger Production:  Les mécènes du Vieux Sage Que règnent la paix et l'amour parmi tous les êtres de l'univers.  OM Shanti, Shanti, Shanti. 

In the 1960s, a very cool machine debuted at the Seattle World's Fair - the Mold-A-Rama. It made real plastic toys on-demand from melted plastic pellets, to the delight of children and adults alike. They didn't last too long, but can still be found at various locations all over the United States and their retro-cool stylings are still a hit. Learn all about these cool machines in this classic episode.See omnystudio.com/listener for privacy information.

Jason's back and we're comin' in hot with Blacula: Return of the King by Rodney Barnes and Jason Shawn Alexander; Hobtown Mystery Stories, Volume 3: The Secret of the Saucer by Kris Bertin and Alexander Forbes; Atsushi Kaneko's Search and Destroy; Escape and Rick Remender and Daniel Acuña; Gehenna: Naked Aggression by Patrick Kindlon, Maurizio Rosenzweig, and Matteo Vattani; The Voice Said Kill; Avengers; and so much more!

Frank Herbert's 1965 epic Dune was once the domain of sci-fi diehards. But in recent years, the book has crossed over into the mainstream. In today's Books We've Loved, Andrew Limbong and B.A. Parker are joined by Throughline's Ramtin Arablouei, who makes a personal case for the story's appeal – despite its density. Then, special guest, author Pierce Brown, shares whether he thinks Dune has reached Star Wars levels of cultural saturation.Ramtin's Recommendation: ‘Rendezvous with Rama' by Arthur C. ClarkeParker's Recommendation: ‘The Left Hand of Darkness' by Ursula K. Le GuinAndrew's Recommendation: ‘Saga' by Brian K. VaughnTo listen to Book of the Day sponsor-free and support NPR's book coverage, sign up for Book of the Day+ at plus.npr.org/bookofthedayLearn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy

#MSRamaRao #Sundaradasu #TeluguSinger #TeluguMusicLegend #DevotionalSongs #HanumanChalisaTelugu #SundaraKandaSongs #BhaktiGeetalu M. S. Rama Rao (Moparthi Seetha Rama Rao) was a legendary Indian singer and composer, primarily celebrated for his immense contribution to Telugu music. Born on July 3, 1921, his initial career flourished in Tollywood between 1944 and 1964, where he sang for numerous films, showcasing his versatility as a vocalist. He is most famously known for composing and singing the immensely popular Telugu version of the Hanuman Chalisa. Beyond the Hanuman Chalisa, he gained widespread fame for setting to music and singing the Telugu narrations of various sections of the Ramayana, including the Bala Kanda and Sundara Kanda. Even decades after his passing in 1992, his recordings are revered and continue to be played in homes and temples, solidifying his permanent place as a pioneer of devotional music. KiranPrabha narrates the interesting life journey of Sri. M.S. Rama Rao in this episode.

Reviewed: Arco, Eternity, Conan The Barbarian (2011), Rental Family

How do planetary ring systems rings form, and what keeps them in line? What exactly is the Dragon Cloud of Saturn? And what's up with quasi moon 2025 PN7? To find out, Dr. Charles Liu and co-host Allen Liu welcome Cornell University's dynamical astronomer Dr. Phil Nicholson for a refresher course in orbital mechanics. As always, though, we start off with the day's joyfully cool cosmic thing, which is right up Phil's alley: the recent discovery of quasi moon 2025 PN7. Phil unpacks the orbital mechanics to explain the critical differences between quasi moons and regular moons, and also 2025 PN7's strange relationship to Earth's orbit. He also explains the dynamics of the sun's tidal forces and Earth's Hill Sphere. For our first question from the audience, Jameson asks, “Are meteorites smaller copies of planets. Are all of them the same?” Rather than discuss meteorites, which are the tiny survivors that have crashed on Earth, Phil pivots to where many of them come from in the first place: asteroids. Really big asteroids share some characteristics with planets, like being spherical in shape, whereas the smaller ones can be highly irregular, like the dumbbell-shaped asteroid 216 Kleopatra, or Arrokoth, previously known as Ultima Thule. Chuck asks Phil about the different shapes large asteroids can come in, and Phil points out 433 Eros, the second largest Near Earth Object, which is banana shaped. The ensuing brief discussion of the “is it a long, skinny asteroid or an interstellar starship?” debate, like the one sparked by Oumuamua, leads to a conversation about Arthur C. Clarke's “Rendezvous with Rama”, which described just such a starship back in 1973. Somehow, we end up looking at the “face” on Mars and the “Death Star,” aka, Saturn's moon Mimus as it was imaged by the Cassini spacecraft. Phil actually worked on the Cassini mission, and Chuck asks him to talk about his experience peering hundreds of miles deep into Saturn's atmosphere with the spacecraft's Visible and Infrared Mapping Spectrometer (VIMS). Along with other instruments run by other teams, the mission changed our perception of Saturn's “boring” atmosphere, documenting aurora, lightning, and giant storms like the “Dragon Cloud of Saturn.” Our next student question comes from Marvin, who asks, “What exactly is a Shepherd moon?” To answer, Phil describes what Saturn's rings are made of, how they form, and how they're structured. He explains what happens when particles that make up the rings collide, why some rings spread over time, while others stay very narrow, and the role Shepherd satellites play in the process. We end with Chuck soliciting a few classic sci-fi recommendations from Phil, who suggests anything by Arthur C. Clarke, the Foundation Trilogy by Isaac Asimov, and almost anything by Larry Niven, including Ringworld, his most famous series. We hope you enjoy this episode of The LIUniverse, and, if you do, please support us on Patreon at https://www.patreon.com/theliuniverse. Credits for Images Used in this Episode: Orbit of quasi moon 2025 PN7 – Credit: NASA/JPL Earth's Hill Sphere extends between the Lagrange Points L1 and L2. – Credit: Creative Commons / Xander89 433 Eros, a banana-shaped asteroid.  – Credit: NASA/JPL/JHUAPL 216 Kleopatra, a dumbbell shaped asteroid – Credit: NSSDC, NASA Arrokoth, previously known as Ultima Thule  – Credit: NASA/Johns Hopkins University Applied Physics Laboratory/Southwest Research Institute/Roman Tkachenko The “face” on Mars next to a higher resolution image of the same hill.  – Credit: NASA / JPL / University of Arizona Mimus as imaged by the Cassini spacecraft. – Credit: NASA / JPL-Caltech / Space Science Institute Visible and Infrared Mapping Spectrometer (VIMS) image of Saturn – Credit: NASA/JPL/Space Science Institute Dragon Cloud of Saturn – Credit: NASA/JPL/Space Science Institute Shepherd moon animation showing Prometheus (right) and Pandora (left) both orbit near Saturn's F ring. – Credit: NASA/JPL/Space Science Institute Uranus ring schematic, solid lines are rings; dashed lines are moon orbits. – Credit: Public Domain / Ruslik0   #LIUniverse #CharlesLiu #AllenLiu #SciencePodcast #AstronomyPodcast  #DynamicalAstronomy #PhilNicholson #OrbitalMechanics #Rings #SpaceStorms #QuasiMoons #2025PN7 #HillSphere #433Eros #Asteroid #216Kleopatra #Arrokoth #UltimaThule #Cassini #VisibleAndInfraredMappingSpectrometer #VIMS #DragonCloudOfSaturn #ShepherdMoon

This show has been flagged as Clean by the host. This brings us to a look at Arthur C. Clarke's other famous series, Rendevous with Rama and its sequels. This is frequently refered to simply as the Rama series. Links: https://en.wikipedia.org/wiki/Rendezvous_with_Rama https://en.wikipedia.org/wiki/%CA%BBOumuamua https://en.wikipedia.org/wiki/Rama_(video_game) https://en.wikipedia.org/wiki/Rama_II_(novel) https://en.wikipedia.org/wiki/The_Garden_of_Rama https://en.wikipedia.org/wiki/Rama_Revealed https://en.wikipedia.org/wiki/Gentry_Lee https://www.palain.com/science-fiction/the-golden-age/arthur-c-clarke-rama-and-sequels/ Provide feedback on this episode.

Çdo mëngjes zgjohuni me “Wake Up”, programi i njëkohshëm radio-televiziv i “Top Channel” e “Top Albania Radio”, në thelb ka përcjelljen e informacionit më të nevojshëm për mëngjesin. Në “Wake Up” gjeni leximin e gazetave, analiza të ndryshme, informacione utilitare, këmbimin valuator, parashikimin e motit, biseda me të ftuarit në studio për tema të aktualitetit, nga jeta e përditshme urbane e deri tek arti dhe spektakli si dhe personazhe interesantë. Zgjimi në “Wake Up” është ritmik dhe me buzëqeshje. Gjatë tri orëve të transmetimit, na shoqëron edhe muzika më e mirë, e huaj dhe shqiptare. 

Ramayana is trending again — Ayodhya's Ram Mandir is complete, and India is watching.But beyond the politics, what ancient truths still matter today?Gaurav Arora sits down with Srini Katta to explore what the epic really means in 2025.In this special conversation, Gaurav Arora meets Srini Katta — AI innovator, yoga teacher, and author of Brothers in Arms: The Ramayana Retold — to unpack the Ramayana's untold leadership lessons.From Hanuman's loyalty to Rama's dharma, and from Ayodhya's temple to your inner life, this is the Ramayana like you've never heard it before.

This week's show covers what happens to portfolio components during a recession, lots on bonds, managing an inheritance, and lots more!

Was Yaakov a "tam" (naive/innocent) as the verses describe as his essential character, or a "rama'i" (trickster/cunning) as the stories of his life imply?

DE LA SOUL - “The Package” JUST MUSTARD - “We Were Just Here” PAUL KELLY, REBECCA BARNARD - “Made For Me” GOOD FLYING BIRD - “Fly Away” ENGLISH TEACHER, DANIEL AVERY - “The World's Biggest Paving Slab” VALERIE JUNE - "Rollin' and Tumblin” WORLD NEWS - "Everything's Coming Up Roses” DRY CLEANING - “Cruise Ship Director" THE FORMAT - “Shot In The Dark” ROBIN - “Dopamine” SUCCESSFUL FAILURES-  ”Guts” SPRINTS - “Better” THE DEARS - “Tomorrow And Tomorrow" ANNIE AND THE CALDWELLS - “Wrong”  INSECURE MAN - “Alien” CHINESE AMERICAN BEAR - "Forever Lover” THE SALT COLLECTIVE - “You Swallowed The Sun” MOMMA - “Cross Your Heart” COOKIN' ON THREE BURNERS - “I”m Coming Home To You” BARRY ADAMSON - “Babs Johnson Is Divine” SUPERCHUNK - “I Don't Want To Get Over You” SORRY  “Echoes” WHITNEY, MADISON CUNNINGHAM - “Evangeline” CHRISSIE HYNDE, SHIRLEY MANSON - “Love Letters” AIMEE MANN - “Rainy Days And Mondays” SHOVELS AND ROPE, JAMES FELICE - “People Ain't No Good”      

This week on Teague Talks, the deep dive into family-built hospitality continues with a focus on the next wave of leadership at Auro Hotels. After Part 1 with industry visionary HP Rama, Teague sits down with HP's nephew, DJ Rama, President & CEO, and great nephew, Keval Rama, Senior Associate—leaders carrying Auro forward while staying true to the company's founding values. DJ shares Auro's humble beginnings, the weight of stepping into a generational role, and how he's shaping a culture where every associate feels like part of the family. Keval offers a third-generation perspective, reflecting on a childhood immersed in hospitality and the purpose that drives him today, including his commitment to improving the communities Auro serves. Together, they discuss the delicate balance between honoring tradition and driving innovation, and what it really takes to lead a modern family business across multiple generations.

Tune in every Friday for more WOW Report.10) Hot Flick: Die My Love @00:519) Netflix Pick: Frankenstein @06:598) Triathlon: The Running Man (2025) @12:307) The Mommies: Their Last Trimester @22:436) New Style Star: Rama Mamdani @27:555) Triathlon: The Running Man (1987) @29:374) No, Honestly. Rest in Perfection: Pauline Collins @36:343) Revisiting Dynasty @39:202) Triathlon: Le Prix de Danger (1983) @42:211) The Neiman Marcus Christmas Catalogue @46:48

Sometimes a good rant is cathartic. In 2025, whatever you can do to get thoughts and feelings out in meaningful (and unharmful) ways, we say go for it! And we're putting that into practice in this episode. From consulting training that promises the moon to sticking your head in the sand in the hopes that things will get better eventually, we're talking about all the things on our minds.   JOIN THE FUNDRAISING HAYDAY COMMUNITY: Become a member of the Patreon

For episode 208, Elia and Dana talk about Zahrani Mamdani's victory and what it could mean for all of us.What we got into, in no particular order:Dana seeing Mamdani win as a Muslim-American (and Arab/Palestinian) who grew up in the aftermath of 9/11 / Mamdani's Arabic-language campaign video (in Syrian Arabic - thank you Rama - except when talking to the cat, when he switched to Egyptian Arabic for some reason) and him saying أنا منكم واليكم at his victory speechElia seeing Mamdani win as an Arab who's never been to New York City but still felt the impact of the War on Terror growing up in LebanonBoth Elia and Dana being Mamdani's age and how that's f-ed upHow Mamdani navigated questions about Israel / why we need to be better at making the our opponents face their own contradictions instead of falling in their trapThe Far Right is not inevitable. It can be stopped. Billionaires are not inevitable. They can be stopped.Parallels to the UK with Zack Polanski and the rise of the Green PartyMentions Mamdani Created a Left-Liberal Coalition on Israel/Palestine by Peter BeinartThe Far Right is Not Inevitable | The Fire These Times with Aurelien Mondon (ep. 163)The Fire These Times is a proud member of⁠ ⁠From The Periphery (FTP) Media Collective⁠⁠. Check out other projects in our media ecosystem: Syria: The Inconvenient Revolution, From The Periphery Podcast, The Mutual Aid Podcast⁠, ⁠Politically Depressed⁠, ⁠Obscuristan⁠, and ⁠Antidote Zine⁠.If you're not a supporter yet, please consider doing so with only $5 a month on Patreon.com/fromtheperipheryFor more:The Fire These Times is on Bluesky,⁠ IG⁠ and has a⁠ ⁠website⁠⁠ ⁠⁠⁠From The Periphery is on⁠ ⁠Patreon⁠⁠, ⁠Bluesky⁠, ⁠⁠YouTube⁠⁠,⁠ Instagram⁠, and has a⁠ website⁠⁠Dana is on Bluesky Elia is on Bluesky and InstagramTranscriptions: Transcriptions are done by⁠ Antidote Zine⁠ and will be published on⁠ The Fire These Times' transcript archive⁠.Credits:Dana El Kurd (host), Elia Ayoub (host, producer, episode design), ⁠⁠Rap and Revenge⁠⁠⁠⁠⁠⁠ (Music), ⁠⁠Wenyi Geng⁠⁠⁠⁠⁠⁠ (TFTT theme design), ⁠⁠Hisham Rifai⁠⁠⁠⁠ (FTP theme design) and ⁠⁠Molly Crabapple⁠⁠⁠⁠⁠⁠⁠ (FTP team profile pics)

Today, the scary is everywhere! A man threw his own funeral and he wasn't dead, plus a blind man in Italy received state benefits for 50 years, problem for him is that he wasn't actually blind. A restaurant in Washington has a strict no phones policy, and people are loving it. Something appears to be up with Britney Spears and it doesn't seem good. Francis Ford Coppola is broke, as in no money, and AI could soon be assisting NFL refs. Early to bed and early to rise isn't necessarily a good thing, and as odd as it may sound, people are being warned they shouldn't lick the toads. Three women were arrested because their underwear had $650,000 worth of gold in them, and Valentine's Day is not the loneliest day of the year for singles; Halloween is! Today is our Halloween Spooktacular and it's a complete waste of your time. That I promise.

Jake is gone, let's talk Mayoral elections. Anders recaps Sunday's Zohran rally at Forest Hills Stadium, touches on the Irish Presidential election and then speaks to independent journalist Eamon Whalen about another Muslim socialist state legislator's campaign against the establishment in Minneapolis. Paid Protest 11/11: bit.ly/PAIDPROTESTNOV