Podcasts about Recitation

Climbing up the roof of his palace on hearing the submissionof Saarana and surveying the entire army of monkeys, Ravana inquires about the monkey leaders and Saarana shows to him Hanuman and others along with their distinguishing marks.Recitation: 00:00 - 08:03Translation: 08:07 - 17:33

Mentioning the names of other monkey-generals, Saarana proceeds to describe their individual valour.Recitation: 00:00 - 08:13Translation:08:17 - 17:55

Shuka completes the account given by Saarana.Recitation: 00:00 - 07:12Translation: 07:15 - 15:58

Snubbing Shuka and Saarana, Ravana expels them from his court and dispatches Shardoola and other ogres for espionage. Captured by the monkeys, the ogres are thrashed by them and get released by Sri Rama. Returning to Lanka, they too speak to Ravana about the army of monkeys.Recitation: 00:00 - 05:12Translation: 05:16 - 11:57

Dispatched by Ravana to ascertain the strength of the simian army, the ogre Shardula acquaints his master with the topmost leaders of the monkeys.Recitation: 00:00 - 05:52Translation: 05:55 - 14:00

Perturbed to find from the spies sent to him that Sri Rama had taken up his position near the Suvela mountain, Ravana takes counsel with his ministers and, after dismissing them, approaches Sita with Vidyujjihva, who was a past master in conjuring tricks. Telling her how her husband had been killed by him with his entire army, he produces before her as an evidence the counterfeit head of Sri Rama brought by Vidyujjihva.Recitation: 00:00 - 07:33Translation: 07:38 - 17:58

Sita bursts into a wail at the sight of Sri Rama's head and bow, when Ravana is abruptly called away by an emissary and after consultation with his ministers prepares his forces for action against the army of Sri Rama.Recitation: 00:00 - 07:40Translation: 07:44 - 17:59

Sarama reassures Sita by telling her that the head brought before her was not of Sri Rama, who was alive and would soon be able to see her, and asked her not to be afraid.Recitation: 00:00 - 06:43Translation: 06:48 - 15:13

Beholding Lanka and applauding it, nay, drawing up his army in battle array, Sri Rama orders the release of Shuka (a spy of Ravana), who was captured earlier and kept under detention by the monkeys. Going back to Ravana, the ogre speaks to him about the military strength of Sri Rama. Infuriated by this report, Ravana vauntingly harps on his own prowess.Recitation: 00: 00 - 07:34Translation: 07:38 - 18:30

On Sri Rama having crossed over to the other side of the sea, Ravana commands his ministers, Shuka and Shaarana, to enter the enemy's ranks and tell him everything about them. Detected while doing the work of a spy, they are captured by Vibhishana, but let go by Sri Rama. Going back to Ravana, they exhort the latter to hand over Sita to Sri Rama.Recitation: 00:00 - 05:45Translation: 05:48 - 13:36

Seized with terror to see a missile presided over by Brahma (the creator) fitted to his bow by Sri Rama in fury, the sea-god undertakes to sustain on his bosom a bridge to be constructed by Nala, and goes out of sight. Nala accordingly builds a bridge across the sea.Recitation: 00:00 - 14:22Translation: 14:26 - 34:05

Sri Rama speaks of evil portents to Lakshmana.Recitation: 00:00 - 02:53Translation: 02:55 - 06:38

When the sea did not, even when requested, allow a passage to Sri Rama, who was keen to cross it, nor did the sea-god care to appear in person before him. Sri Rama discharges fierce arrows which cause a stir among the creatures inhabiting the sea , and make the sea water overflow.Recitation: 00:00 - 05:55Translation: 06:01 - 14:42

Advised by Mahapaarshva to use violence against Sita, Ravana pleads his inability to do so because of a curse pronounced against him in the past by Brahma, and boasts of his own valour.Recitation: 00:00 - 03:48Translation: 03:51 - 08:57

Indulging in praise of their own might on hearing the command of Ravana, all the ogres present stimulate him with confidence, asking him not to give way to despondency.Recitation: 00:00 - 04:20Translation: 04:24 - 10:50

Prahasta and others reassure Ravana by vauntingly vowing the death of Sri Rama and others.Recitation: 00:00 - 04:12Translation: 04:16 - 08:56

Making his way into the palace of his eldest (half-) brother early next morning and drawing his attention to the evil portents, Vibhishana appeals to his good sense by making a timely submission.Recitation: 00:00 - 05:35Translation: 05:39 - 13:25

When Ravana entered the assembly hall to hold consultations with his counsellors, other leading ogres as well as Vibhishana follow suit.Recitation : 00:00 - 06:03Translation: 06:08 - 15:07

Ravana orders his Commander-in-Chief, Prahasta, to make adequate arrangements for the defence of the city and to apprise Kumbhakarna of the whole situation now that he had woken from his long slumber.Recitation: 00:00 - 06:55Translation: 07:00 - 17:12

Restraining the ogres, who were boasting each of his own strength, Vibhishana begins to talk wisdom, on which Ravana retires to his own palace.Recitation: 00:00 - 04:12Translation: 04:18 - 09:58

Vibhishana exhorts Ravana to restore Sita to Sri Rama, before the latter arrows pierced the heads of the ogres.Recitation: 00:00 - 05:12Translation: 05:18 - 12:42

Reproaching in a language which, though harsh, was yet comfortable to truth, Indrajit, who was indulging in a boastful speech, on hearing the advice of Vibhishana, the latter repeats that conciliation of Rama was the only opportune and salutary course.Recitation: 00:00 - 03:22Translation: 03:25 - 07:50

Annoyed to hear this advice of his youngest half-brother, Vibhishana, which though unpleasant to hear, was most wholesome, Ravana, on whom it made no impression, castigates him with harsh words.Recitation: 00:00 - 04:53Translation: 04:57 - 11:33

Vibhishana seeks the protection of Sri Rama and the latter holds consultation with his counsellors on the question of giving him shelter.Recitation: 00:00 - 11:09Translation: 11:14 - 27:32

Having heard the arguments of his counsellors, Sri Rama decides to accept Vibhishana as his own.Recitation: 00:00 - 06:40Translation: 06:45 - 16:10

Falling at the feet of Sri Rama on coming down to the earth along with his ministers, when he had received an assurance of safety from Sri Rama, Vibhishana submits to the former that, having been reprimanded by his eldest brother, Ravana, he has sought refuge with him, and on being questioned by Sri Rama tells him everything about Ravana.Recitation: 00:00 - 06:54Translation: 06:58 - 17:17

Told by an ogre, Shardula by name, that an army of monkeys led by Sugriva was advancing towards Lanka, Ravana dispatched an ogre, Shuka by name, as an envoy to carry his message to Sugriva. While commencing to deliver the message to Sugriva, Shuka is captured by the monkeys; but Sri Ramam causes him to be set free and he delivers the message to Sugriva.Recitation: 00:00 - 06:32Translation: 06:37 - 15:25

Prof Fred Travis is a distinguished neuroscientist and a leading authority on the effects of Transcendental Meditation (TM) on the brain and higher states of consciousness. He serves as Distinguished Professor of Neuroscience, Director of the Center for Brain, Consciousness, and Cognition, and former Dean of the Graduate School at Maharishi University of Management, Iowa, USA, where he has also chaired the Department of Maharishi Vedic Science.Holding a PhD and an MS in Psychology, along with postdoctoral training in sleep research at the UC Davis, Prof Travis's research explores the psychophysiological correlates of meditation, EEG coherence, the development of consciousness, and healthy ageing. His work has demonstrated stable, measurable brain changes associated with transcending practices, effectively bridging modern neuroscience with Vedic psychology and studies of consciousness.He was one of the guest speakers at the 2nd Global Vedic Conference, held at Prasanthi Nilayam from January 23 to 25, 2026.

At Lanka, Ravana holds consultation with the ogres on the means of victory in the contingency of a conflict with the monkeys.Recitation: 00:00 - 03:25Translation: 03:30 - 07:50

While talking with Lakshmana, Sri Rama is reminded of Sita and, smitten with pangs of love, gives way to grief and lamentation.Recitation: 00:00 - 04:10Translation: 04:12 - 09:40

Hearing the report of Hanuman, Sri Rama fixes a propitious hour for the departure of his forces for Lanka, and perceives good omens.Recitation: 00:00 - 20:40Translation: 20:45 - 48:10

Enquired about Lanka by Sri Rama on his hearing the appeal of Sugriva, Hanuman gives a detailed description of Lanka as he saw it.Recitation: 00:00 - 05:45Translation: 05:50 - 14:00

Sugriva heartens Sri Rama, who is tormented with grief, by asking him to take courage.Recitation: 00:00 - 04:25Translation: 04:31 - 10:14

Hearing the report of Hanuman, and highly rejoiced at his having done something worthy of a noble servant, which could not be accomplished by anyone else, Sri Rama applauds him and clasps him to his bosom.Recitation: 00:00 - 03:32Translation: 03:36 - 08:27

In this episode, Abby interviews Andrew Seguin, poet and translator, about his books The Room in Which I Work, a poetic exploration of the early photographer Nicéphore Niépce, and Earthly, his new selected translations of French poet Jean Follain. Together, they present “The Worth of Bread” by Jean Follain. Recitation begins at 42:02. The Worth of Bread Jean Follain Listening with his hands on the table where the insects crawl someone sees time wince the russet plain spreads wide with its dried-up river the pleasures of the flesh have gone by night falls fast bringing its probing lamps nothing remains but the worth of bread with white eyes from which a slice is taken in the dark.

Dedicated to the memory of Mikeal Rogers https://www.legacy.com/us/obituaries/nytimes/name/mikeal-rogers-obituary?id=58676316

Gofundme link mentioned in the reminder: https://gofund.me/fa98ac89f Auto-generated transcript: Recitation of Surah Al-Baqarah Surah Al-Baqarah Surah Al-Baqarah Surah Al-Baqarah Surah Al-Baqarah everything I have. But give me this. But Alhamdulillah, Allah does not do these bargains. Allah is not telling us, sacrifice everything you have before I will send salam on you. So please understand… Continue reading We will be tested

“The Rebbe's Explanation of the Three Opinions Regarding the Recitation of Az Yashir by Bnei Yisrael”

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

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.

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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