Podcasts about Recitation

Śrī Īśopaniṣad The knowledge that brings one nearer to the Supreme Personality of Godhead, Kṛṣṇa Introduction Invocation oṁ pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate Mantra One īśāvāsyam idaḿ sarvaṁ yat kiñca jagatyāṁ jagat tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam Mantra Two kurvann eveha karmāṇi jijīviṣec chataḿ samāḥ evaṁ tvayi nānyatheto 'sti na karma lipyate nare Mantra Three asuryā nāma te lokā andhena tamasāvṛtāḥ tāḿs te pretyābhigacchanti ye ke cātma-hano janāḥ Mantra Four anejad ekaṁ manaso javīyo nainad devā āpnuvan pūrvam arṣat tad dhāvato 'nyān atyeti tiṣṭhat tasminn apo mātariśvā dadhāti Mantra Five tad ejati tan naijati tad dūre tad v antike tad antar asya sarvasya tad u sarvasyāsya bāhyataḥ Mantra Six yas tu sarvāṇi bhūtāny ātmany evānupaśyati sarva-bhūteṣu cātmānaṁ tato na vijugupsate Mantra Seven yasmin sarvāṇi bhūtāny ātmaivābhūd vijānataḥ tatra ko mohaḥ kaḥ śoka ekatvam anupaśyataḥ Mantra Eight sa paryagāc chukram akāyam avraṇam asnāviraḿ śuddham apāpa-viddham kavir manīṣī paribhūḥ svayambhūr yāthātathyato 'rthān vyadadhāc chāśvatībhyaḥ samābhyaḥ Mantra Nine andhaṁ tamaḥ praviśanti ye 'vidyām upāsate tato bhūya iva te tamo ya u vidyāyāḿ ratāḥ Mantra Ten anyad evāhur vidyayā- nyad āhur avidyayā iti śuśruma dhīrāṇāṁ ye nas tad vicacakṣire Mantra Eleven vidyāṁ cāvidyāṁ ca yas tad vedobhayaḿ saha avidyayā mṛtyuṁ tīrtvā vidyayāmṛtam aśnute Mantra Twelve andhaṁ tamaḥ praviśanti ye 'sambhūtim upāsate tato bhūya iva te tamo ya u sambhūtyāḿ ratāḥ Mantra Thirteen anyad evāhuḥ sambhavād anyad āhur asambhavāt iti śuśruma dhīrāṇāṁ ye nas tad vicacakṣire Mantra Fourteen sambhūtiṁ ca vināśaṁ ca yas tad vedobhayaḿ saha vināśena mṛtyuṁ tīrtvā sambhūtyāmṛtam aśnute Mantra Fifteen hiraṇmayena pātreṇa satyasyāpihitaṁ mukham tat tvaṁ pūṣann apāvṛṇu satya-dharmāya dṛṣṭaye Mantra Sixteen pūṣann ekarṣe yama sūrya prājāpatya vyūha raśmīn samūha tejo yat te rūpaṁ kalyāṇa-tamaṁ tat te paśyāmi yo 'sāv asau puruṣaḥ so 'ham asmi Mantra Seventeen vāyur anilam amṛtam athedaṁ bhasmāntaṁ śarīram oṁ krato smara kṛtaṁ smara krato smara kṛtaṁ smara Mantra Eighteen agne naya supathā rāye asmān viśvāni deva vayunāni vidvān yuyodhy asmaj juhurāṇam eno bhūyiṣṭhāṁ te nama-uktiṁ vidhema To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/ https://www.bbtacademic.com/books/ https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark

FFAW President Dwan Street on when the crab rebate payments should be announced + Retired Captain Wilfred Bartlett reacts to a study on harp seals + Dave Paddon recites "The Christmas Flight."

In this episode, Abby interviews Robert Harrison, professor of Italian and French Literature at Stanford University, about darkness, light, the winter solstice, and his long running radio program "Entitled Opinions (about Life and Literature)." Together they present "A Nocturnal upon St. Lucys' Day" by John Donne. Recitation begins at 36:21.

There is an ancient custom to add to the morning Pesukeh De'zimra service the recitation of "Az Yashir," the jubilant song of praise which Beneh Yisrael sung after the miracle of the splitting of the sea. We begin the recitation two verses earlier, with "Va'yosha Hashem…" (Shemot 14:30). This practice appears already in the Siddur of Ram Amram Gaon (Babylonia, 9 th century), though the Rambam does not include this recitation in his text of the prayer service. Regardless, it has been accepted to recite "Az Yashir," and the Arizal and others revealed the great spiritual benefits of this practice. Some suggested that the daily recitation of "Az Yashir" is included in the song's introductory verse, which tells that Beneh Yisrael sang this song "Le'mor" – literally, "to say." This alludes to the fact that this song was written to be sung not only at the shores of Yam Suf, but also for all generations, each day, and even in the times of Mashiah, when we will continue to sing this song to praise Hashem for the miracles He has performed. So significant is the daily recitation of "Az Yashir" that the Midrash Shoher Tob teaches that one who sings this song with Kavana (concentration) is cleansed from his sins. This is inferred from the Torah's account of Moshe leading Beneh Yisrael away from the shores of the sea after they sung this song – "Va'yasa Moshe Et Yisrael Mi'Yam Suf" (Shemot 15:22), which the Midrash explains to mean that the people were brought away from their sins at the sea. Before the miracle, when Beneh Yisrael found themselves trapped by the Egyptian army, they complained bitterly to G-d. Their joyous singing of "Az Yashir" had the effect of atoning for their inappropriately angry protests. By extension, anyone who reenacts our ancestors' jubilant singing of "Az Yashir" is likewise absolved of his wrongdoing. The work Solet Belula instructs that one should sing "Az Yashir" with the Te'amim – the cantillation notes with which this section is chanted when it is read from the Torah in the synagogue. Indeed, the custom in our Syrian community is that the Hazan chants "Az Yashir" with the Te'amim. On the two occasions when the section of "Az Yashir" is included in the congregational Torah reading – namely, Shabbat Parashat Beshalah (Shabbat Shira) and on Shebi'i Shel Pesach – it is customary for the congregation to chant "Az Yashir" all together during Pesukeh De'zimra, with the Te'amim. Several sources teach that whenever a person finds himself in a challenging situation, where he faces a difficult problem, he should read "Az Yashir" with Kavana. This recitation can help "split the sea" for him, bringing him the salvation he needs just as G-d split the sea for our ancestors to rescue them from the pursuing Egyptians. One should recite "Az Yashir" with genuine feelings of joy. We evoke these feelings by taking a moment to reflect on the miracles that G-d performed for our ancestors and the miracles He performs for us even today, protecting us from harm, providing our needs, and helping us achieve what we set out to do. Some Poskim maintained that the joyous "Az Yashir" song should not be recited in a house of mourning. The widespread practice, however, is to recite it even in a house of mourning. Some have the custom to stand during the recitation of "Az Yashir," but our custom is to recite it while seated.

The section of Ashreh, which we recite three times each day, contains the famous verse, "Pote'ah Et Yadecha U'masbi'a Le'chol Hai Rason" – "You open Your hands and willfully satiate every living creature" (Tehillim 145:16). This verse is especially significant, and, in fact, it is one of the reasons why we are to recite this chapter of Tehillim three times each day (Berachot 4b). It must therefore be recited with concentration, and it behooves us to properly understand its meaning. While the verse's meaning is generally straightforward, the final word – "Rason" – requires explanation. This word means "will," that which a person wishes for. What exactly did King David mean when he said that Hashem satiates all living beings "Rason"? One explanation is that Hashem does not just give us a livelihood – but He does so willfully, lovingly. Just as a parent loves giving to his or her children, and wants to give them as much as possible, Hashem similarly loves us and wants very much to give us a livelihood. It is his pleasure, so-to-speak, to sustain us. Others explain "Rason" as referring to our will, the will of the beneficiaries of Hashem's kindness. He fills our needs and grants us what we wish for. There is also another possible interpretation of the word "Rason" in this verse. Very often, financial success results from a person's likeability, his finding favor in other people's eyes. He earns other people's respect and fondness, and it is because of this that they buy his product or solicit his services. It is not always the product itself which attracts buyers; sometimes it's the seller's character and demeanor. The phrase "U'masbi'a Le'chol Hai Rason" thus might refer to G-d's providing a livelihood by granting a person "Rason" – a certain charm and likeability. Hashem often helps a person succeed by giving him this quality whereby he attracts customers and his products or services are eagerly sought after. The scholars of Kabbalah have unearthed numerous additional layers of interpretations underlying this verse. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the vast majority of people should not try to have deep kabbalistic intentions while praying, and should instead ensure to concentrate on the plain, straightforward meaning of the words. Seeking to pray with these deep intentions could lead one to overlook the plain meaning, and the Kaf Ha'haim warns that this could be harmful to the person's Tefila. Nevertheless, there are two relatively straightforward kabbalistic allusions in this verse which are worthwhile for even us to learn and have in mind while reciting it. The first letters of the words "Pote'ah Et Yadecha" – Peh, Alef, Yod – spell a Name of Hashem that is associated with His providing us with Parnasa. Another Name is formed by the final letters of these words – Het, Tav, Chaf. It is recommended, when possible, to have these Names in mind while reciting this verse in the Tefila. If one recites this verse in Ashreh and then realizes that he recited it without Kavana (concentration), then he must repeat it. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). If the person realized his mistake before he completed Ashreh, then he simply returns to the verse of "Pote'ah Et Yadecha" and continues from there. If he did not realize his mistake until he began the next chapter of Tehillim ("Hallelu-ya Haleli Nafshi"), then he should complete that chapter and then recite "Pote'ah Et Yadecha…" before beginning the following chapter ("Hallelu-ya Ki Tob Zamra"). Meaning, the verse should be inserted in between the subsequent chapters, and not in the middle of a chapter. If a person realized his mistake only later, after Pesukeh De'zimra, then he should ensure to have Kavana when reciting this verse in Ashreh before U'ba Le'sion. And if he failed to have Kavana also at that point, then he should try again while reciting Ashreh at Minha. Some Poskim maintained that one who did not recite this verse with Kavana and realized his mistake only later should repeat it after the Amida, but Hacham Ovadia Yosef ruled that it suffices to ensure to recite it with Kavana in Ashreh before U'ba Le'sion. The Ben Ish Hai and the Hesed La'alafim (Rav Eliezer Papo, 1785-1828) write that when one needs to repeat this verse, he should begin two verses earlier, from "Somech Hashem Le'chol Ha'nofelim." From the Shulhan Aruch and other Poskim, however, it appears that it suffices to recite just "Pote'ah Et Yadecha…" This is the view of Hacham Ovadia Yosef, in Yalkut Yosef. Nevertheless, if time allows, it is recommended to begin from "Somech Hashem Le'chol Ha'nofelim." Some noted the distinction drawn by Halacha between one who recites "Pote'ah Et Yadecha" without Kavana, and one who recites the first blessing of the Amida without Kavana. While one of course must endeavor to concentrate throughout the entire Amida, one must minimally have Kavana while reciting the first Beracha. Nevertheless, the Halacha is that if one did not have Kavana during the first blessing, he does not repeat the Amida, because of the likelihood that he will not concentrate the second time, either. When it comes to "Pote'ah Et Yadecha," however, as we have discussed, one who recited this verse without Kavana is required to repeat it. Two explanations are given for this distinction. First, quite simply, it is far easier to concentrate while reciting a single verse, and so there is little reason to think that one who did not have Kavana while reciting this verse during Ashreh will not have Kavana when he repeats it. Additionally, Halacha is always more careful when it comes to the recitation of Berachot, given the prohibition against reciting a Beracha in vain. Therefore, a person who did not have Kavana during the first Beracha of the Amida is told not to repeat the Amida due to the concern that he will not concentrate the second time, and the blessings of the Amida will then have been recited in vain. When reciting a verse from Tehillim, however, there is no such concern, and thus the person should repeat the verse despite the possibility that he will not concentrate. It is customary to open one's hands when reciting this verse, which speaks of Hashem opening His hands to give us our livelihood. This is done to symbolize our preparedness to receive the blessing that G-d bestows. Of course, we do not need to actually open our hands to receive the Beracha, but we nevertheless perform this action as a visual expression of our desire to receive Hashem's blessings. The Ben Ish Hai writes that one should open his hands horizontally, side to side, without lifting them up in the air. Some stand for the recitation of "Pote'ah Et Yadecha," but this is not our practice. Summary: One must have Kavana (concentration) when reciting the verse "Pote'ah Et Yadecha…" in Ashreh during the prayer service. If one realized during Ashreh that he had recited this verse without Kavana, then he must go back to recite it with Kavana, and then proceed from there. If he remembers after Ashreh, then he should add this verse in between chapters of Pesukeh De'zimra. According to some opinions, if the person did not realize his mistake until after Pesukeh De'zimra, then he should repeat the verse after the Amida. Others maintain that he should just ensure to have Kavana during Ashreh before U'ba Le'sion. If one needs to repeat this verse, it is preferable to begin two verses earlier, from "Somech Hashem Le'chol Ha'nofelim." It is customary to open one's hands while reciting "Pote'ah Et Yadecha." They should be opened only horizontally, side to side, and not lifted in the air.

Each morning, immediately after Baruch She'amar, we recite the 100 th chapter of Tehillim – Mizmor Le'toda, the Psalm that was sung during the offering of the Korban Toda (thanksgiving sacrifice) in the Bet Ha'mikdash. Several explanations have been given for why this chapter was incorporated into our daily prayer service. One reason is that we recite this chapter to express gratitude for the creation of light which we enjoy anew each morning. The Kab Ha'yashar (Rav Tzvi Hersh Kaidanover, d. 1712) explains that we thank Hashem for the daily miracles He performs for us without us even knowing. We are all aware of many things that Hashem does to help and protect us, but there are also countless occasions when we are helped in ways we know nothing about. We'll never know about the germs in the air that we do not inhale, or the looming threats that were neutralized before affecting us. We therefore recite Mizmor Le'toda each morning to acknowledge that our debt of gratitude to the Almighty is far greater than what we can imagine. Another reason is that this chapter contains the famous verse, "Ibdu Et Hashem Be'simha," urging us to serve Hashem joyfully. This chapter is meant to put us in a state of genuine Simha (joy) as we begin to recite Pesukeh De'zimra. What's important is not just what we say, but how we say it. If we speak Hashem's praises feeling unhappy, then we are not properly fulfilling our obligation. And so we recite "Ibdu Et Hashem Be'simha" right at the outset of Pesukeh De'zimra to put ourselves in the proper frame of mind for this section of praise. Yet another reason for reciting Mizmor Le'toda is that this recitation serves as our own Korban Toda. In the times of the Bet Ha'mikdash, a person would bring this sacrifice after being saved from a perilous situation – specifically, after being rescued from captivity, after recovering from a serious illness, after a sea voyage, or after traversing a desert. We all experience these situations in various forms, and thus in the absence of the Bet Ha'mikdash, when we are unable to offer this sacrifice, we instead recite Mizmor Le'toda, the chapter which was sung during this offering. For this reason, some Kabbalists maintained that one should stand while reciting Mizmor Le'toda, just as one would stand during the offering of his sacrifice. We, however, follow the practice taught by the Arizal to recite Mizmor Le'toda sitting. We are not actually reenacting the offering of the Korban Toda – as evidenced by the fact that we recite it even on days when this sacrifice could not be brought, such as on Pesach (since this sacrifice included leavened bread). This recitation merely commemorates the sacrifice, and so we do not need to stand. The Shulhan Aruch writes that Mizmor Le'toda should be sung in a pleasant melody. This is not commonly done, and Rav Yosef Shalom Elyashiv (Jerusalem, 1910-2012) is said to have left unanswered the question of why this is the case. Others suggested different theories to justify the widespread practice not to sing this chapter. Rav Haim Kanievsky (1928-2022) said that the Shulhan Aruch perhaps meant not that this chapter should actually be sung, but rather that it should be recited slowly. Others explain that it should be recited with joy, but not necessarily in a melody. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) writes that we do not know the correct tune to sing, and so we recite this chapter instead of singing it. These reasons were suggested in defense of the custom not to sing Mizmor Le'toda, but it seems clear that if one can, it is preferable to sing this chapter. Rashi, commenting to the opening verse of Parashat Hayeh-Sara, tells us that "Bat Kuf Ke'bat Chaf" – Sara at the age of 100 was no different from the way she was at age 20. Some have explained this remark as an allusion to two very different chapters of Tehillim that we include in our morning prayer service: Mizmor Le'toda – the 100 th chapter, and La'menase'ah Mizmor Le'David Ya'ancha Hashem – the 20 th chapter. Mizmor Le'toda, as discussed, is a song of thanksgiving, whereas La'menase'ah is a desperate plea for help during times of distress. Rashi's comment alludes to us that Sara Imenu treated "chapter 100" no different than "chapter 20" – meaning, she thanked Hashem for all the goodness He bestowed upon her no less than she begged for help during times of hardship. As important as it is to always turn to Hashem for His assistance and to fill our needs, it is no less important to say "Mizmor Le'toda," to thank Him from the bottom of our hearts for His kindness toward us and all the wonderful blessings in our lives.

gītā su-gītā kartavyā kim anyaiḥ śāstra-vistaraiḥ yā svayaṁ padmanābhasya mukha-padmād viniḥsṛtā Because Bhagavad-gītā is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad-gītā. In the present age, people are so absorbed in mundane activities that it is not possible for them to read all the Vedic literatures. But this is not necessary. This one book, Bhagavad-gītā, will suffice, because it is the essence of all Vedic literatures and especially because it is spoken by the Supreme Personality of Godhead. (Gītā-māhātmya 4) ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/ https://www.bbtacademic.com/books/ https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #bhagavadgita #gita #gitajayanti #spiritualawakening #soul #spiritualexperience #spiritualpurposeoflife #spiritualgrowthlessons #secretsofspirituality #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose

In this episode, Abby interviews poet Selma Asotić about her English language debut Say Fire, a beautiful book about families, language, and trauma in post-war Sarajevo. Together, they present "Let Us Praise the Mutilated World" by Adam Zagajewski.Recitation begins 1:05:10Try to Praise the Mutilated WorldBy Adam ZagajewskiTranslated By Clare CavanaghRemember June's long days,and wild strawberries, drops of rosé wine.The nettles that methodically overgrowthe abandoned homesteads of exiles.You must praise the mutilated world.You watched the stylish yachts and ships;one of them had a long trip ahead of it,while salty oblivion awaited others.You've seen the refugees going nowhere,you've heard the executioners sing joyfully.You should praise the mutilated world.Remember the moments when we were togetherin a white room and the curtain fluttered.Return in thought to the concert where music flared.You gathered acorns in the park in autumnand leaves eddied over the earth's scars.Praise the mutilated worldand the gray feather a thrush lost,and the gentle light that strays and vanishesand returns.

Every weekday, following the recitation of "Hashem Melech…" and the verses of "Hoshi'enu," we recite the 67 th chapter of Tehillim – "La'menase'ah Bi'neginot Mizmor Shir." The Rabbis taught of the great value and importance of reciting this chapter from a text in which it is arranged in the shape of a Menorah. Our sources tell us that if one ensures to recite "La'menase'ah" in the shape of a Menorah just before sunrise in the morning, he will suffer no harm, and will be considered to have kindled the lights of the Menorah in the Bet Ha'mikdash. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that Hashem showed this chapter to King David on a piece of gold, arranged in the shape of the Menorah, and that this was shown also to Moshe Rabbenu. David wore this piece of gold as shield, and it protected him from his enemies during battle. When one recites "La'menase'ah" from a Siddur, he should hold the Siddur in front of him, and not place it on the table, because the Menorah must be upright during the recitation. For the same reason, one should not turn the Siddur sideways to read the text. One who does not have the text of "La'menase'ah" written in the shape of a Menorah, but knows the text by heart, should imagine the arrangement of the Menorah in his mind as he recites the words. Some have the practice of acquiring a Kelaf (piece of parchment) with the Menorah arrangement of this chapter, and reciting it each morning from this piece of parchment. This is a good practice, but Hacham Ovadia Yosef was of the opinion that Sephardic Sofrim (scribes) should not prepare such a Kelaf. Therefore, one who wishes to follow this custom should purchase the Kelaf from an Ashkenazic Sofer.

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असंयतात्मना योगो दुष्प्राप इति मे मतिः । वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥६- ३६॥ Recitation, breakdown, reordering, translation, and commentary.

My links:My Ko-fi: https://ko-fi.com/rhetoricrevolutionSend me a voice message!: https://podcasters.spotify.com/pod/show/liam-connerlyTikTok: ⁠https://www.tiktok.com/@mrconnerly?is_from_webapp=1&sender_device=pc⁠Email: ⁠rhetoricrevolution@gmail.com⁠Instagram: https://www.instagram.com/connerlyliam/Podcast | Latin in Layman's - A Rhetoric Revolution https://open.spotify.com/show/0EjiYFx1K4lwfykjf5jApM?si=b871da6367d74d92YouTube: https://www.youtube.com/@MrConnerly 

In this episode, Abby interviews art historian Marie Warsh about her book Central Park's Adventure-Style Playgrounds, about growing up surrounded by poetry and art on the Lower East side, and about her work to revive the legacies of unsung female artists. Together, they present an excerpt of “The Garden” by Bernadette Mayer, Marie's mother.Recitation begins at 45:50from "The Garden" by Bernadette MayerIf all our eyes had the clarity of applesIn a world as alteredAs if by the wood betonyAnd all kinds of basil were the only riders of the landIt would be good to be togetherBoth under and above the groundTo be sane as the madwort,Ripe as corn, safe as sage,Various as dusty miller and hens & chickens,In politics as kindly fierce and dragonlike as tarragon,Revolutionary as the lily.

 S6E30 || 5: 20-26 || আপনি ও আপনার রাব্ব (আল্লাহ) চলে যান এবং উভয়ে যুদ্ধ করুন || সূরা আল মায়েদা সূরা আল মায়েদা, আয়াতঃ ২০-২৬ আর যখন মূসা স্বীয় সম্প্রদায়কে বললঃ হে আমার সম্প্রদায়! তোমাদের প্রতি আল্লাহর নি'আমতকে স্মরণ কর, যখন তিনি তোমাদের মধ্যে বহু নাবী সৃষ্টি করলেন, রাজ্যাধিপতি করলেন এবং তোমাদেরকে এমন বস্তুসমূহ দান করলেন যা বিশ্ববাসীদের মধ্যে কেহকেও দান করেননি। হে আমার সম্প্রদায়! এই পুণ্য ভূমিতে প্রবেশ কর যা আল্লাহ তোমাদের জন্য লিখে দিয়েছেন, আর পিছনের দিকে ফিরে যেওনা, তাহলে তোমরা সম্পূর্ণ রূপে ক্ষতিগ্রস্ত হবে। তারা বললঃ হে মূসা! সেখানেতো পরাক্রমশালী লোক রয়েছে। অতএব তারা যে পর্যন্ত সেখান হতে বের হয়ে না যায় সে পর্যন্ত আমরা সেখানে কখনও প্রবেশ করবনা। হ্যাঁ, যদি তারা সেখান হতে বেরিয়ে যায় তাহলে নিশ্চয়ই আমরা যেতে প্রস্তুত আছি। সেই দুই ব্যক্তি (যারা আল্লাহকে ভয়কারীদের অন্তর্ভুক্ত ছিল এবং যাদের প্রতি আল্লাহ অনুগ্রহ করেছিলেন) বললঃ তোমরা তাদের উপর আক্রমণ চালিয়ে (নগরের) দ্বারদেশ পর্যন্ত যাও, অনন্তর যখনই তোমরা দ্বারদেশে পা রাখবে তখনই জয় লাভ করবে; এবং তোমরা আল্লাহর উপরই নির্ভর কর, যদি তোমরা মু'মিন হও। তারা বললঃ হে মূসা! নিশ্চয়ই আমরা কখনও সেখানে পা রাখবনা যে পর্যন্ত তারা সেখানে বিদ্যমান থাকে। অতএব আপনি ও আপনার রাব্ব (আল্লাহ) চলে যান এবং উভয়ে যুদ্ধ করুন, আমরা এখানেই বসে থাকব। মূসা বলল- হে আমার রাব্ব! আমি শুধু নিজের উপর ও নিজের ভাইয়ের উপর অধিকার রাখি, সুতরাং আপনি আমাদের উভয়ের এবং এই অবাধ্য সম্প্রদায়ের মধ্যে মীমাংসা করে দিন। তিনি (আল্লাহ) বললেনঃ (তাহলে মীমাংসা এই যে) এই দেশ চল্লিশ বছর পর্যন্ত এদের হস্তগত হবেনা, এ রূপেই তারা ভূ-পৃষ্ঠে উদভ্রান্ত হয়ে ফিরবে, সুতরাং তুমি অবাধ্য সম্প্রদায়ের জন্য (একটুও) বিষন্ন হয়োনা। সূরা আল মায়েদা, আয়াতঃ ২০-২৬ 0:00-7:30 - Introduction 7:30-19:54 - Recitation আমাদের সকল একাউন্টের লিংক : ১. ফেসবুক পেজ (Facebook Page) - https://www.facebook.com/quranicthoughtsinbangla/ ২. ইউটিউব (Bangla YouTube Channel) - https://www.youtube.com/+@QuranicThoughtsInBangla ৩. ইউটিউব (English YouTube Channel) - https://www.youtube.com/@abdulbaqisharaf ৪. ইন্সটাগ্রাম (Instagram) - https://www.instagram.com/QuranicThoughtsInBangla *আল্লাহর জন্য আমাদের এই যাত্রায় আপনাকে স্বাগতম এবং এ যাত্রায় আপনার সহযোগিতা কাম্য। Quranic Thoughts in Bangla Dr. Abdul Baqi Sharaf কুরআনের চিন্তাধারা। ডঃ আব্দুল বাকী শরফ। #Quran #IslamicReminders #IslamicQuotes #IslamicChannel #Muslim #Muslims #Bangla #Bangladesh #BD #SurahAlMa'idah #সূরাআলমায়েদা #মায়েদা #QuranicThoughtsInBangla

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

Surah Muhammad سورة محمد | ULTIMATE HEART TOUCHING RELAXING RECITATION /

In this episode, Abby interviews radical mycologist James Oliver about mushrooms and his work healing post-fire sites with mycelium at The Center for Applied Ecological Remediation (CAER). Together, they present the poem "Mushrooms," by Sylvia Plath.Recitation begins at 47:22MushroomsSylvia PlathOvernight, veryWhitely, discreetly,Very quietlyOur toes, our nosesTake hold on the loam,Acquire the air.Nobody sees us,Stops us, betrays us;The small grains make room.Soft fists insist onHeaving the needles,The leafy bedding,Even the paving.Our hammers, our rams,Earless and eyeless,Perfectly voiceless,Widen the crannies,Shoulder through holes. WeDiet on water,On crumbs of shadow,Bland-mannered, askingLittle or nothing.So many of us!So many of us!We are shelves, we areTables, we are meek,We are edible,Nudgers and shoversIn spite of ourselves.Our kind multiplies:We shall by morningInherit the earth.Our foot's in the door.

Reading a chapter of Bhagavad-gītā makes you smart, because the Bhagavad-gītā is, as Prabhupāda describes, The Vedic intelligence. It's all there in one place, and Kṛṣṇa is speaking himself. So you get to hear directly from Kṛṣṇa, and you have your intelligence fortified by the Vedic intelligence. So, which would you rather have: the intelligence of the combined forces of everyone who posts on the internet, consumed in 10-second bites at a rate of about 50 per 30 seconds, or would you rather have the infusion of Kṛṣṇa's words and His intelligence? (excerpt from the Talk 'Be Renounced Where it Counts) BG Chapter 10: https://vedabase.io/en/library/bg/10 ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/ https://www.bbtacademic.com/books/ https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #spiritualawakening #soul #spiritualexperience #spiritualpurposeoflife #spiritualgrowthlessons #secretsofspirituality #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose

Learn why understanding the Declaration of Independence is important especially in these tumultuous times when patriotism is at an all time low. Discover why the Second Continental Congress decided to have a Declaration of Independence and how a committee of five of Thomas Jefferson, John Adams, Benjamin Franklin, Roger Sherman and Robert Livingston were chosen to draft it. Explore why John Adams insisted that Thomas Jefferson draft it, and how the Committee and the Second Continental Congress changed Jefferson's draft. Hear the entire Declaration of Independence, the most profound words written in the English language that were approved by the Second Continental Congress on July 4, 1776.Most Americans have never read the entire Declaration of Independence and have a elementary grade level understanding of it. Most remember the soaring words of the second paragraph (“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among the are Life, Liberty, and the Pursuit of Happiness”), and maybe the last clause (“we mutually pledge our to each other our Lives, our Fortunes, and our sacred Honor”), and have not reviewed in any detail the remainder of the 1320 words. The rest is not just taxation without representation. There were 27 grievances listed by the Founding Fathers, of which taxation without representation is but one. In addition to the amazing, stirring words we are familiar with, and with the exceptions of John Hancock, Thomas Jefferson, John Adams, and Benjamin Franklin, nearly no one knows the entire roster of the signers of the Declaration of Independence. The full roster of the signers is John Adams, Samuel Adams, Josiah Bartlett, Carter Braxton, Charles Carroll of Carrolton, Samuel Chase, Abraham Clark, George Clymer, William Ellery, William Floyd, Benjamin Franklin, Elbridge Gerry, Button Gwinnett, Lyman Hall, John Hancock, Benjamin Harrison, John Hart, Joseph Hewes, Thomas Hayward, Jr., William Hooper, Stephen Hopkins, Francis Hopkinson, Samuel Huntington, Thomas Jefferson, Francis Lightfoot Lee, Richard Henry Lee, Francis Laws, Philip Livingston, Thomas Lynch, Jr., Thomas McKean, Arthur Middleton, Lewis Morris, Robert Morris, John Morton, Thomas Nelson, Jr. , William Paca, Robert Treat Paine, John Penn, George Read, Caesar Rodney, George Ross, Dr. Benjamin Rush, Edward Rutledge, Roger Sherman, James Smith, Richard Stockton, Thomas Stone, George Taylor, Matthew Thorton, George Walton, William Whipple, William Williams, James Wilson, John Witherspoon, Oliver Wolcott, and George Wythe.Listen at your leisure to the amazing Declaration of Independence. Read the entire Declaration of Independence here: https://patriotweek.org/2021/07/24/the-declaration-of-independence-september-11/To learn more about the Declaration of Independence & Patriot Week, visit www.PatriotWeek.org. Our resources include videos, a TV series, blogs, lesson plans, and more.Check out Judge Michael Warren's book America's Survival Guide, How to Stop America's Impending Suicide by Reclaiming Our First Principles and History at www.AmericasSurvivalGuide.com, amazon, or other major on-line retailers.Join us!

In this episode, Abby interviews harpist and composer Mary Lattimore about her most recent album Goodbye, Hotel Arkada, her musical collaborations, and her instrument in all its epic visceral and metaphorical power. Together, they present “The Pity of Love” by William Butler Yeats.Recitation begins at 34:38The Pity of LoveWilliam Butler YeatsA pity beyond all tellingIs hid in the heart of love:The folk who are buying and selling,The clouds on their journey above,The cold wet winds ever blowing,And the shadowy hazel grove Where mouse-grey waters are flowing,Threaten the head that I love.

Recitation the Charlotte Mason way is more than just rote memorization. It's a chance for students to show how the ideas they've received have impacted them. Charlotte Mason Language Arts: Recitation originally appeared on Simply Charlotte Mason.

Recitation the Charlotte Mason way is more than just rote memorization. It's a chance for students to show how the ideas they've received have impacted them. Charlotte Mason Language Arts: Recitation originally appeared on Simply Charlotte Mason.

Pressing to his bosom the jewel for the head sent by Sita and piteously wailing in many ways, Sri Rama urges Hanuman to repeat the message of Sita.Recitation: 00:00 - 02:47Translation: 02:51 - 07:06

Hanuman tells Sri Rama, how Sita expressed her doubt in the first instance about a monkey being able to leap across a vast sea and how her doubt was resolved by him.Recitation: 00:00 - 05:10Translation: 05:13 - 12:00*** END OF SUNDARAKANDA ***

Hanuman reproduces at length the incident connected with a crow that took place during the sojourn of Sita with Sri Rama at Chitrakoota, related by her by way of a token, and further describes her piteous lament and the way in which she was comforted by Hanuman.Recitation: 00:00 - 07:24Translation: 07:27 - 17:43

Asked by Sri Rama to tell him the news about Sita, Hanuman apprises Sri Rama of her presence at the foot of a Shimshapa tree in the midst of ogresses and delivers her message after narrating the incidents related by her as a token.Recitation: 00:00 - 04:52Translation: 04:56 - 11:38

Returning to Madhuvana as commanded by Sugriva, and craving the forgiveness of Angada, Dadhimukha submits to the latter that he is urgently summoned by Sugriva. Set out in the company of Hanuman and others, and approaching Sugriva, Prince Angada apprises Sri Rama, after saluting him, of the discovery of Sita and other events.Recitation: 00:00 - 07:27Translation: 07:31 - 17:21

Set out from the Mahendra mountain in the direction of Kishkindha, the monkeys halt at Madhuvana, a grove guarded by the monkey Dadhimukha and most beloved of Sugriva, which falls on their way. When the monkeys began to enjoy the fruits of the grove with the permission of Prince Angada, Dadhimukha, comes in their way and is lacerated with their claws and teeth.Recitation: 00:00 - 04:38Translation: 04:42 - 10:27

Having entered Madhuvana and partaken of honey, as permitted by Hanuman, and singing and dancing like drunken people, the monkeys were forbidden by those guarding the grove and they belaboured the latter. Repulsed by them, the guards reported the matter to their leader, Dadhimukha, who appeared on the scene with his entourage and on remonstrating with the monkeys was thrashed by Angada, who dashed him to the ground. The guards headed by Dadhimukha then move en masse to Kishkindha to report the matter to Sugriva and bow down at the latter's feet.Recitation: 00:00 - 06:25Translation: 06:30 - 15:00

Having heard from the mouth of Dadhimukha the story of Madhivana having been laid waste by the monkeys, Sugriva concludes from the jubilation of the monkeys that Sita has been traced out. Comforting Dadhimukha, he asks him to send Angada and others without delay.Recitation: 00:00 - 05:50Translation: 05:53 - 13:40

श्रीभगवानुवाच असंशयं महाबाहो मनो दुर्निग्रहं चलम् । अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥६- ३५॥ Recitation, breakdown, reordering, translation, and commentary.

Having leapt from the coast of Lanka and touching the Mainaka mountain, which he came across in the way, advancing further, Hanuman roars at the top of his voice at the sight of the Mahendra mountain in order to bring joy to the monkeys awaiting his return there. Jambavan tells the monkeys, who got up impetuously on hearing the roar, that Hanuman has returned successful from his expedition as was evident from his jubilant roar. Having greeted Jambavan and others on alighting on the summit of the Mahendra mountain, Hanuman narrates to them in a nutshell the story of his discovery of Sita. Applauding Hanuman, Prince Angada, who was eager to hear the story, sits down to do so on an extensive flat rock along with all. Recitation: 00:00 - 08:53Translation: 08:55 - 20:11

Enquired by Jambavan, seated along with the monkey hordes, Hanuman narrates in extenso how he saw Mount Mainaka in the course of his journey to Lanka, reached Lanka, beheld Janaka's daughter and returned to Mount Mahendra.Recitation: 00:00 - 27:08Translation: 27:11 - 01:00:53

Picturing to his fellow monkeys the said plight of Sita, and feeling that it behoved them all to see Sri Rama only after recovering Sita from Lanka, recounting the past heroic exploits of Jambavan and others, Hanuman incites them all to have recourse to the arbitrament of war.Recitation: 00:00 - 05:33Translation: 05:37 - 13:41

Feeling encouraged by the tributes paid to his valour by his fellow monkeys, Price Angada undertakes to exterminate the entire ogre race including Ravana and bring back Sita from Lanka. Jambavan, however, who is more sagacious and practical-minded, discourages him by recourse to potent counter-arguments.Recitation: 00:00 - 03:39Translation: 03:43 - 09:12

Hanuman sees Sita once more and bidding adieu to her, takes a leap across the sea.Recitation: 00:00 - 08:33Translation: 08:37 - 19:25

Narrating the story of Sri Rama from the latter's entry into the forest, to his own sight of Sita being borne away by Ravana through the air over the Rshyamuka mountain, and celebrating the glory of Sri Rama, Hanuman points out to Ravana that if he longed to survive he should restore Sita to Sri Rama and that he should be prepared for the worst if, on the other hand, he chooses not to part with her.Recitation: 00:00 - 07:52Translation: 07:56 - 19:03

Provoked by the harsh words of Hanuman, Ravana orders him to be put to death. Vibhishana, however, exhorts the latter to desist from this dastardly act, pointing out that the killing of an envoy is forbidden by the Shastras.Recitation: 00:00 - 05:53Translation: 05:57 - 13:52

Wrapping up the tail of Hanuman in rags and soaking it in oil, and then lighting it up, the ogres, as urged by Ravana, take Hanuman round the city to the accompaniment of beats of drums. Hearing this news from the lips of the ogresses, Sita prays to the god of fire on oath to see that Hanuman remains unscathed. Climbing up the gate and shedding the fire by attenuating his body, and then resuming vast proportions and seizing the iron bar of the gate, Hanuman kills with it the ogres guarding the gate.Recitation: 00:00 - 07:53Translation: 07:56 - 18:14

Making up his mind to set fire to the city of Lanka, which was the only work left for him to do, and coming out into the open, Hanuman burns the entire city barring the abode of Vibhishana. Astonished to see the city burning, the gods and Gandharvas (celestial musicians) are filled with supreme joy.Recitation: 00:00 - 09:40Translation: 09:43 - 22:10

Seeing the whole of Lanka reduced to ashes and presuming Sita too to have shared its lot, Hanuman begins to reproach himself and gets overwhelmed with grief. In the meantime, he hears of her safety from the lips of Siddhas, Chaaranas (celestial bards) and others and feels comforted.Recitation: 00:00 - 06:03Translation: 06:06 - 15:12

Wonderstruck to behold the splendour and glory of Ravana, Hanuman believes that he could even rule over heaven but for his gross unrighteousness which dragged him down.Recitation: 00:00 - 03:35Translation: 03:39 - 08:22

Commanded by Ravana, Prahasta inquires of Hanuman as to who he was as also his motive in devastating the royal pleasance and killing the ogres. In reply Hanuman says that he destroyed the grove in order that he might be taken captive and dragged to the presence of Ravana, whom he was eager to see, and was compelled in self-defence to kill those who stood in his way. In the end he declares himself to be a messenger of Sri Rama and adds that, though protected against the missile presided over by Brahma, he submitted to its influence only in order to be able to see Ravana.Recitation: 00:00 - 03:18Translation: 03:21 - 09:07

Having killed five more generals sent by Ravana, Hanuman returns again to the archway of the Ashoka grove.Recitation: 00:00 - 07:03Translation: 07:04 - 16:06

Prince Aksha, son of Ravana, who came to meet Hanuman in combat, is killed.Recitation: 00:00 - 09:01Translation: 09:05 - 22:02

Dispatched by Ravana, Indrajit, Ravana's eldest son, marches against Hanuman. On his shafts being rendered ineffective by Hanuman through his extreme agility, Indrajit takes him captive by discharging the Brahmastra, the unfailing missile presided over by Brahma (the creator). Even though capable of rendering it ineffective, Hanuman yields to its influence, eager as he was to meet Ravana, to whose presence he is led by his son.Recitation: 00:00 - 11:53Translation: 11:55 - 29:35

Sometimes the traditional, yet out-of-date, wording of famous passages like The Lord's Prayer are like a comfy old sweatshirt that wraps you in the warmth and comfort of something familiar which has been with you and seen you through long stretches of life's journey. A chapter-a-day podcast from Matthew 18. The text version may always be found and shared at tomvanderwell.com.

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