Podcasts about recite

KEY TAKEAWAYS:• Prayer is petitioning your Heavenly Father.• There is a better reality in heaven than the one we live on earth.• Before asking what we want, we acknowledge who He is.• Prayer is the process of submitting your request, while submitting to His will• Receive. Recite. Reflect.==================== SCRIPTURES: • Matthew 6:9-13 • Luke 11:1 • Kings 2:20-5 • Matthew 7:11 • Psalms 100:4

The Viewless Wings Poetry Podcast July submitted poems episode features four wonderful contributions read by the poets. Different forms and themes are featured. The Viewless Wings Poetry Podcast explores the art of poetry through interviews with poets and artists including Safia Elhillo, A.E. Stallings, Dana Gioia, Yanyi, Olivia Gatwood, Lisa Marie Simmons and more. Subscribe today.Listen to the poems using your favorite podcast player and then read each below:Age by David W. BernerSpring Cleaning by Desma SheererSurrender Wears a Summer Dress by Nicole DalcourtA.I am going now by River RipaThe Pull Over by Laurie Kuntz

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-17-25 ; 06-18-25 The Three Weeks—also known as Ben HaMesarim —represent a time of national mourning over the destruction of the Bet HaMikdash . While many of the customs during this period are observed passively (such as refraining from music or haircuts), Tikun Hatzot is an active custom that allows a person to express sadness over the Hurban (destruction of the Bet HaMikdash ) in a personal, heartfelt way. In this Halacha, we will explore what Tikun Hatzot is, why it is especially appropriate during the Three Weeks, and how and when it should be said. What Is Tikun Hatzot ? Tikun Hatzot refers to a set of prayers recited around midnight to mourn the Hurban and the exile of the Shechina . The Zohar and many Mekubalim praise it as one of the highest spiritual practices, particularly during this period. Rav Haim Vital writes that the Arizal himself would say Tikun Hatzot regularly, and especially during the Three Weeks. The Tikun is traditionally divided into two parts: Tikun Rahel : Emphasizes mourning and sorrow over the destruction. Tikun Leah : Focuses more on hope, rebuilding, and longing for redemption. During the Three Weeks, especially at night, it is fitting to recite both parts, though some only recite Tikun Rahel if they are pressed for time or emotionally unable to complete both. Why Is Tikun Hatzot So Powerful During This Time? The Three Weeks are designated as a time to feel the loss of the Bet HaMikdash and yearn for Geula. Tikun Hatzot allows us to turn that feeling into prayer. The Arizal taught that crying during Tikun Hatzot at this time carries immeasurable value. The act of waking up at night, sitting on the floor, and expressing pain over the exile of the Shechina is considered a personal partnership in the national mourning of Am Yisrael. As the Midrash says, "Whoever mourns the Hurban will merit seeing the rebuilding." How and When Is Tikun Hatzot Recited? Tikun Hatzot is ideally recited at Halachic midnight ( Chatzot Halayla ), which varies depending on the season. It typically falls around 12:30 a.m. in the summer months. The person should sit on the floor or a low stool, remove leather shoes, dim the lights, and recite the Tikun slowly and tearfully. If one cannot stay up until midnight, it may still be recited later in the night, and some authorities permit it slightly before Chatzot . If one is unable to recite the entire Tikun, he should at least say a portion or even sit in silence contemplating the loss of the Bet HaMikdash . The sincerity is more important than the length. Can Tikun Hatzot Be Said on Shabbat or Friday Night? No. Tikun Hatzot is not recited on Shabbat or Yom Tob, including Friday night, as it is a time of joy. Mourning rituals are suspended on these days, just like we don't say Tahanun or observe other mourning customs. Is This Custom for Everyone—Or Only the Very Pious? While Tikun Hatzot is classically associated with Mekubalim and very pious individuals, during the Three Weeks it becomes a powerful tool available to all. Even one who does not say it year-round should consider adding it during this time. One does not need to be a scholar or mystic to sit on the floor and say Tehillim or express longing for the Bet HaMikdash . The emotion and sincerity are what matter most. Summary Tikun Hatzot is a midnight prayer of mourning the Hurban, highly appropriate during the Three Weeks. It consists of Tikun Rahel and Tikun Leah; both are ideal, but even saying part has value. It is best said at Halachic midnight, but later or earlier is allowed in some cases. Not recited on Shabbat or Yom Tob. Open to everyone—not just scholars—and especially encouraged during Ben HaMesarim .

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-19-25 06-22-25 06-23-25 May One Recite the Beracha of Shehechiyanu During the Three Weeks? One of the most commonly asked questions during the period of Ben HaMesarim —the "Three Weeks" between the 17th of Tamuz and Tisha B'Ab —is whether one may recite the Beracha of Shehechiyanu . This blessing is typically said over new fruits or garments and expresses gratitude for having reached a joyous occasion. But does it have a place during a time associated with national mourning? In this Halacha, we will explore the halachic debate surrounding Shehechiyanu during this period. We will cite sources such as Sefer Hasidim, the Arizal , the Hida, and contemporary Poskim , and address practical situations including new fruits, clothing, and Shabbat during the Three Weeks. Why Would Shehechiyanu Be Problematic During This Time? The Beracha of Shehechiyanu includes the phrase, "who has kept us alive, sustained us, and brought us to this time." The logic of those who oppose saying Shehechiyanu during Ben HaMesarim is rooted in the idea that this period is one of misfortune, tragedy, and danger. Some questioned whether it is appropriate to express joy for having "reached this time," given that it falls within a period marked by national mourning and sorrow. Sefer Hasidim writes that pious individuals would refrain from eating new fruits during the Three Weeks so as not to have to recite Shehechiyanu . They found it inappropriate to express joy for being alive during a time marked by calamity. The Hida records this practice and adds that even though an Avel (a mourner) may recite Shehechiyanu , the issue here is not mourning, but timing. The Three Weeks are an inherently ominous period, and the recitation of Shehechiyanu implies positive acknowledgment of the moment. Are There Authorities Who Permit Reciting It? Yes. Some Poskim insist that one may recite Shehechiyanu during the Three Weeks. Their logic is simple: if Hashem brought a Misva opportunity—like a new fruit or garment—then one should seize the Misva and not delay. Postponing the blessing would be a missed opportunity, possibly violating the principle of "Bal Te'aher "—do not delay a Misva. Furthermore, some argue that once a person sees a new fruit (even before eating it), the obligation to recite Shehechiyanu already sets in. If that sighting occurred during the Three Weeks, one should not delay the blessing, even if they plan to eat it later. What About on Shabbat? Shabbat presents a unique scenario. The Arizal is quoted as being stringent even on Shabbat, maintaining that Shehechiyanu should not be recited. However, many other Poskim disagree. The Ben Ish Hai and others point out that Shabbat has its own Kedusha and is not subject to the same mourning customs. They cite that a student of Rav Haim Vital witnessed the recitation of Shehechiyanu on Shabbat, even during Ben HaMesarim . Furthermore, if the new fruit or garment is intended to enhance Oneg Shabbat (Shabbat enjoyment), then it is especially appropriate to make the Beracha. Hacham Moshe of Tunis also records that his ancestors did recite Shehechiyanu on Shabbat during the Three Weeks. He notes that the Arizal's opinion stands largely alone and does not outweigh the widespread practice of leniency. Final Practical Guidelines • During the weekdays of the Three Weeks, one should avoid new fruits or new garments that require Shehechiyanu unless there is a compelling reason (e.g., a time-bound Misva). • On Shabbat, one may be lenient and recite Shehechiyanu , especially if the item contributes to Oneg Shabbat. • If one already saw the new fruit before the Three Weeks, the obligation may have already started, and it might be preferable to eat it sooner and make the Beracha. • According to all opinions, there is no prohibition mid'oraita or mid'rabanan —this is a matter of Minhag (custom), and customs can vary based on community and personal practice. Summary • The Beracha of Shehechiyanu is generally avoided during the weekdays of the Three Weeks due to the sorrowful nature of this period. • On Shabbat, many authorities permit its recitation, especially when tied to Shabbat enjoyment. • Some Poskim argue there is never a prohibition, only a custom of pious individuals. • When in doubt, consult your local Posek to determine the proper course of action based on your family or community tradition.

Would you look at that, a couple of northern suburbs boys waxing lyrical about the glory days!!1!11!! Plus, McGriddle review. Follow 'The Footy with Broden Kelly' on: Instagram: https://www.instagram.com/thefootywithbrodenkelly TikTok: https://www.tiktok.com/@UCupAkoS_UVbEdPwESNYm5yQ #AFL #AFLFooty #AFLPodcast

The topic of this podcast by Scott J. Burnham is UCC § 2-601, which is popularly known as the Perfect Tender Rule. Learning Outcomes On completion of the podcast, the student will be able to: 1. Recite the Perfect Tender Rule. 2. Apply the Perfect Render Rule in light of its limitations and exceptions. Visit […]

Al-Mugheera Ibn Shu'ba رضي الله عنه Session 55 The shrewdest persons during the time of civil unrest were 5, Hadrat Amr ibn al-Aas (ra) and Hadrat Mu'aawiyah (ra) from the Quraysh. Hadrat Qays ibn Sa'ad (ra) from amongst the Ansaar. Hadrat al-Mugheerah ibn Shu'ruba (ra) from the Thaqeef: And; Hadrat Abdullah ibn Budayl ibn Warqa al-Khuzaa'ee (ra) from amongst the Emigrants. Hadrat Qays (ra) and Hadrat ibn Budayl (ra) were on Hadrat Alee 'S (ra) side -whilst Hadrat al-Mugheerah ibn Shu'uba (ra) remained neutral during the conflict. (Haafiz Dhahabi [rah] in his Siyar). "I like being in authority for 3 reasons - and I also hate it for 3 reasons; I like it for I can raise supporters (ie to support the Truth and unity), lower the enemies (ie by incapacitating them) and obtaining things (lawfully but) cheaply. And; I hate it for. fear of espionage (ie the plotting of unruly ones which will thus naturally tarnish my name), the death of being deposed (ie and thus losing the benefit of helping the Ummah) and the gloating of the enemy (ie at having foolishly achieved this). (Haafiz Ibn Abd Rabbih [rah]). "Yerily, Allah (SWT) detests for you three (matters). Talking too much or about others. Wasting of wealth. Asking too many (ie unnecessary) questions (Bukhari). Recite this at the conclusion of Salah "O Allah (SWT)! None can deny that which You bestow. And none can bestow that whteh Yow hold back and "al-fad'du" (o-good fortune and prosperity) will be of no avall to, them agalnst Your "alad'edu" (e the true good fortune and prosperity namely, faith and-pure-righteous deeds), Bukhari. When people would ask Mugheerah (ra) about his fading health, he would thus often respond with the most profound words and touching words... We entered the morning drowning in bounties and unable to give thanks, Our Lord (SWT) (thus) woos us whilst He (SWT) is free from us- whilst we make ourselves loathsome to Him (SWT) while we are always in need of Him (SWT) Ibn Abi Dunya. This supplication echoes the divine words... O child of Adam My good is descending incessantly upon you whilst your evil ascends. I SWT am wooing you with My Favours - whilst you are making yourself loathsome to Me by sins. Indeed, a noble Angel (as) ascends constantly with evil from you (Ahmad).

The Viewless Wings Poetry Podcast June submitted poems episode features four wonderful contributions read by the poets. Different forms and themes are featured. The Viewless Wings Poetry Podcast explores the art of poetry through interviews with poets and artists including Safia Elhillo, A.E. Stallings, Dana Gioia, Yanyi, Olivia Gatwood, Lisa Marie Simmons and more. Subscribe today.Listen to the poems using your favorite podcast player and then read each below:Hello Portland by Lauren ParkerLike the Ocean by Sarah AbbettBiomythography by Wendy M. ThompsonFake Food at the Japanese Market by Robbi Nester

The next time you pass by cemeteries, let them be a reminder to recite encouraging passages like 1 Thessalonians. -------- Thank you for listening! Your support of Joni and Friends helps make this show possible.     Joni and Friends envisions a world where every person with a disability finds hope, dignity, and their place in the body of Christ. Become part of the global movement today at www.joniandfriends.org   Find more encouragement on Instagram, TikTok, Facebook, and YouTube.

Assalamualaikum warahmatullahi wabarakatuh,Welcome back to Be Qur'anic.Today we're continuing with our Ayat of the Week for Term 2 of 2025, where we're diving into the powerful and reflective verses of Surah al-Wāqiʿah.This week, we'll be reciting from ayah 10 to ayah 26. That might sound like a lot—16 ayat—but don't worry. Surah al-Wāqiʿah is known for its short, rhythmic verses, which makes it easy to recite and reflect upon.Let's begin, as always, with istiʿādhah — seeking protection from Shayṭān — and then proceed to the recitation.

Assalamualaikum warahmatullahi wabarakatuh.Welcome back to Be Qur'anic. Today is Tuesday, and that means it's Tajweed Tuesday.Every Tuesday during the term, we'll break down the tajwīd rules found in the Ayat of the Week. For Term 2, we're exploring Surah al-Wāqi‘ah. This week, we're focusing on verses 1 to 9.Let's begin.1.Isti‘ādhah and BasmalahA‘ūdhu billāhi min ash-shayṭānir-rajīmDon't rush through isti‘ādhah. This is a direct command from Allah: “When you recite the Qur'an, seek refuge in Allah.”Say it with presence, intention, and correct articulation.Bismillāhir-Raḥmānir-RaḥīmMany rush through the basmalah, but according to some scholars — like Imam al-Shāfi‘i — it is part of the Qur'an. Recite it properly, honouring each rule.2.Verse 1 – إِذَا وَقَعَتِ الْوَاقِعَةُ* Iẓā – contains a mad aṣlī (natural elongation), read it with 2 harakāt.* Waqa‘ati-l-Wāqi‘ah – notice the bouncing of the letter qāf and the correct emphasis on ‘Ayn. Maintain equal length in iẓā and wāqi‘ah.3.Verse 2 – لَيْسَ لِوَقَعَتِهَا كَاذِبَةٌ* Laysa li-waqa‘atihā – contains a mad aṣlī.* Qaf is a bouncing letter, qalqalah.* Kādhibah – the letter dhāl should have the tip of your tongue touch the edges of your front teeth, not the flat part. Don't confuse it with zāl (ز).4.Verse 3 – خَافِضَةٌ رَافِعَةٌ* The tanwīn at the end of khāfiḍah meets the letter rā – and rā is part of Yarmalūn. This is idghām bilā ghunnah – a full merge without nasal sound.* Read it: khāfiḍatur rāfi‘ah, not khāfiḍatun rāfi‘ah.5.Verse 4 – إِذَا رُجَّتِ الْأَرْضُ رَجًّا* Iẓā – again, mad aṣlī.* Rujjatil-arḍu – the ḍād with ḍammah causes the lips to round forward, not because of the letter itself, but due to the vowel.* Rajja – ends with tanwīn followed by shaddah. This is a mad ‘iwāḍ — elongate it two harakāt when stopping.6.Verse 5 – وَبُسَّتِ الْجِبَالُ بَسًّا* Bussat – pay attention to the shaddah on the sīn. Pronounce both sīn with clarity.* Jibāl – elongate the alif for 2 harakāt.* Bassā – another mad ‘iwāḍ, elongate 2 harakāt when stopping.7.Verse 6 – فَكَانَتْ هَبَاءً مُنْبَثًّا* Kānat – the tā is an aspirated letter, release a slight puff of air without turning it into a sīn.* Habā'an – look out for the mad followed by tanwīn.* Habā'am munbaththā – this is idghām bi-ghunnah: the tanwīn is merged with mīm, resulting in a nasal sound (ghunnah) and read with 2 harakāt.* Munbaththā – the thā should be light and pronounced with the tip of the tongue just between the teeth.8.Verse 7 – وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً* Kuntum – here, the nūn sākinah meets tā. Tā is not part of Yarmalūn, so this is ikhfā', a partial merge with nasalisation. Shape your mouth for tā but pronounce the ghunnah clearly.* Azwājan thalāthah – another ikhfā'. The tanwīn at the end of azwājan meets thā, a non-Yarmalūn letter.9.Verse 8–9 – فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ* Fa-aṣḥābu-l-maymanah – the ṣād is not a lip letter. Don't purse your lips when reading it. The thickness comes from the back of the tongue rising.* Elongate the ā in aṣḥābu as it is part of the mad aṣlī.* Be careful not to elongate unnecessarily when stopping. If there's no mad letter, just stop naturally.Final TipNot all stops require elongation. Only stop with mad if there's a mad letter (like alif, wāw, or yā' with sukun and matching vowel before it). Otherwise, keep your stop natural and clean.That wraps up this week's Tajweed Tuesday on verses 1–9 of Surah al-Wāqi‘ah. Keep practising your recitation with attention to these tajwīd rules.InshaAllah, I'll see you on Thursday for Tafsir Thursday as we unpack the meanings and reflections from these verses.Wassalamualaikum warahmatullahi wabarakatuh. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Assalamualaikum warahmatullahi wabarakatuh.Welcome back to BeQuranic!We are now in Term 2 of 2025, and this term we'll be diving into a powerful and reflective surah — Surah al-Waqi‘ah.Each week, you'll receive three episodes to support your journey:* On Mondays, we'll begin with a recitation of the Ayat of the Week* On Tuesdays, it's Tajweed Tuesday, where we explore the tajweed rules found in the weekly verses* On Thursdays, we'll end the week with Tafsir Thursday, discussing the meanings and life lessons from what we've readThis term will take us on a 9-week journey through Surah al-Waqi‘ah, moving verse by verse to reflect and connect deeply with the Qur'an's message.Let's begin Week 1 with the first nine verses of Surah al-Waqi‘ah.A‘ūdhu billāhi minash-shayṭānir-rajīmBismillāhir-raḥmānir-raḥīm[Recite ayat 1–9 here clearly and with tajweed]That concludes our first reading of Surah al-Waqi‘ah, verses 1 to 9 — the perfect way to kick off Term 2.InshaAllah, join us again for Tajweed Tuesday, where we'll break down the pronunciation and tajweed rules for these verses.Until then,Wassalamualaikum warahmatullahi wabarakatuh. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

தினந்தோறும் 3 முறை சொர்க்கத்தை கேட்டு துஆ செய்வோம்اَللّٰهُمَّ إنِّي أَسْاَلُكَ الْجَنَّةَ وَأَعُوْذُ بِكَ مِنَ النَّارِமவ்லவி அப்துல் அஸீஸ் முர்ஸி | Abdul Azeez Mursi04-05-2025

"I'm excited about this because I used to feel guilty that my 'quiet time' didn't look like other people's...and also when I became a new mom, I also felt guilty that [it] didn't look like it used to look."— Vera SchmitzToday's Episode: What's a quiet time? And how exactly do I go about having one? Today, Vera and Natalie share their own habits and practices of spending time with God. They share 10 different ways, here's the list: Write out a passage that really speaks to you.Spend time learning what it means.Rewrite it in your own words.Pray the passage back to God.  Ask yourself questions about the passage. (I.e. Am I believing this? Am I living like this is true?)Write a list of ways that you are or are not living out the truths in the passage. Memorize a verse from the passage. Speak it back to yourself throughout the day.Recite the verse in a "breath exercise."Spend time coloring the verse. Talk to others about what you're learning.Here's the best part, they are giving away a Digital Bible Study that utilizes all 10 of these methods. GET YOURS FREE by signing up for our free weekly newsletter. Already subscribe, Go to this link for your free study!LEAVE US A REVIEW: Want to support our ministry and help others find our podcast, it's as simple as leaving a review in your podcast player. THANKS!Links from today's show: GET A FREE BIBLE STUDY: Sign up for our popular newsletter and get our FREE Digital Bible Study! Already get our newsletter? Go to this link for your free study!Want to memorize and study a longer passage of Scripture? Check out our Dwell on These Things study here! Or get the teen version. Want more encouragement? Sign up for our emails!Support the showFollow Natalie & Vera at DwellDifferently.com and @dwelldifferenly.

Recite the commandments daily to instill them in your heart.

The Viewless Wings Poetry Podcast April submitted poems episode features four wonderful contributions read by the poets. Different forms and themes are featured. The Viewless Wings Poetry Podcast explores the art of poetry through interviews with poets and artists including Safia Elhillo, A.E. Stallings, Dana Gioia, Yanyi, Olivia Gatwood, Lisa Marie Simmons and more.Listen to the poems using your favorite podcast player and then read each below:Portrait of a Waxwing by Lores DenisonMelanophobia by Maya SheppardOne July Ago, There Was a Cafe by Keith GabouryVenus of Urbino by Kenneth Boyd

Click here to receive today's free gift on the Radio Page: Lessons From a Hospital Bed – Reflecting on ten lessons he learned while recovering in the hospital, John Piper encourages those struggling with illness to fight for faith by focusing on the promises of God, the truth of the gospel, and the reality of eternity. Use the coupon code: RADIOGIFT for free shipping!*Limit one copy per person* --------Thank you for listening! Your support of Joni and Friends helps make this show possible. Joni and Friends envisions a world where every person with a disability finds hope, dignity, and their place in the body of Christ. Become part of the global movement today at www.joniandfriends.org. Find more encouragement on Instagram, TikTok, Facebook, and YouTube.

A listener named Alex asks Father Dave about the Eucharistic Prayer. Alex says, “In the Mass, Eucharistic Prayer I has a lengthy list of saints. How is this list determined, and can the presider add or subtract names to the list?”  

Matthew 4Then Jesus was led by the Spirit into the wilderness to be tempted by the devil.2 After fasting forty days and forty nights, he was hungry.3 The tempter came to him and said, “If you are the Son of God, tell these stones to become bread.”4 Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.5 Then the devil took him to the holy city and had him stand on the highest point of the temple.6 “If you are the Son of God,” he said, “throw yourself down. For it is written:“‘He will command his angels concerning you,    and they will lift you up in their hands,    so that you will not strike your foot against a stone.'”7 Jesus answered him, “It is also written: ‘Do not put the Lord your God to the test.'8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor.9 “All this I will give you,” he said, “if you will bow down and worship me.” 10 Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.' 11 Then the devil left him, and angels came and attended him Introduction (Hebrews 12:1) Sovereignty & Temptation (v.1) Facts about Temptation (Vv. 2-3) The First Temptation: Intellect/Physical (Vv. 3-4) The Second Temptation: Will/Psychological (Vv. 5-7)The Third Temptation: Worship/Spiritual (Vv. 8-9) Our Response: How to Fight?      1. Recite      2. Resist      3. Reediness

All Halachic authorities agree that one recites the Beracha of "Boreh Peri Ha'gefen" over the first and third of the four cups of wine at the Seder. Over the first cup of wine, of course, a Beracha is required, because one has not drunk any wine before this cup, and a Beracha is obviously required before drinking. Likewise, the third cup of wine is drunk after Birkat Ha'mazon, and the recitation of Birkat Ha'mazon effectively ends the "coverage" of all Berachot recited previously, such that new Berachot are recited before one eats or drinks after Birkat Ha'mazon. The more complicated issue is the recitation of this Beracha before drinking the other two cups of wine. Seemingly, the Beracha recited over the first cup should cover the second cup, and the Beracha recited over the third cup should cover the fourth cup. At first glance, then, no Beracha should be required over the second and fourth cups. Nevertheless, the Rif (Rav Yishak of Fez, Morocco, 1013-1103) rules that one must recite a Beracha of "Boreh Peri Ha'gefen" on each of the four cups. He bases this ruling on the Gemara's comment in Masechet Pesahim that each of the four cups constitutes a separate Misva. If each cup is its own Misva, the Rif reasons, then each cup should require its own Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), however, questions this rationale, noting that we recite only one Beracha when putting on Tefillin ("Le'haniah Tefillin") even though the Tefillin Shel Rosh and Tefillin Shel Yad constitute two separate Misvot. The fact that the four cups constitute independent Misvot should not have any effect on the recitation of Berachot. The Rif also draws proof from the Gemara in Masechet Hulin, which implies that one must recite a new Beracha when drinking after Birkat Ha'mazon. Since one cannot recite a Beracha while reciting Birkat Ha'mazon – as this would constitute a Hefsek (improper interruption) in the middle of the Birkat Ha'mazon – he must recite a new Beracha when he drinks afterward. Likewise, the Rif comments, since one cannot interrupt the reading of the Haggada to recite a Beracha, he must recite a new Beracha of "Gefen" when he drinks the second and fourth cups. The Rosh questions this argument, too, claiming that there is no comparison in this regard between the reading of the Haggada and Birkat Ha'mazon. The Gemara states that if one interrupts a meal to pray Minha, when he returns he resumes his meal without having to recite new Berachot. Likewise, if one interrupts his drinking to read the Haggada, he does not have to recite a new Beracha when he then drinks again. Birkat Ha'mazon is unique, the Rosh argues, because when one decides to recite Birkat Ha'mazon, he establishes that he no longer plans on eating. Therefore, if he then decides to eat or drink afterward, he must recite a new Beracha. This quite obviously does not apply in the case of reading the Haggada. In practice, Ashkenazim follow the ruling of the Rif, which is also the position taken by Tosafot, and they recite a Beracha on each of the four cups of wine at the Seder. Despite the Rosh's compelling questions on the Rif's rationale, this is the practice of the Ashkenazim. The Taz (Rav David Halevi Segal, Poland, 1586-1667) explains this view by suggesting that perhaps there is an implicit intention when reciting the Beracha over each cup that the Beracha should cover only that cup. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), however, dismisses this approach. In any event, Sepharadim follow the ruling of Maran, in the Shulhan Aruch (Orah Haim 474:1), where he accepts the Rosh's view, that no Beracha is recited over the second and fourth cups. The second cup is covered by the Beracha recited over the first cup, and the fourth cup is covered by the Beracha recited over the third cup, and no separate Beracha is required. Summary: According to accepted Sephardic practice, the Beracha of "Boreh Peri Ha'gefen" is recited over the first and third of the four cups at the Seder, but not on the second and fourth cups.

பித்னாவுடைய காலத்தில் இப்படியான துஆக்களை மனனமிட்டு ஓதிக்கொள்ளுங்கள்மவ்லவி முபாரக் மஸ்வூத் மதனி | Mubarak Masood Madani07-03-2023

தற்போதைய சூழலில் கண்டிப்பாக ஒவ்வொருவரும் மனனமிட்டு ஓத வேண்டிய பிரார்த்தனைகள்மவ்லவி முபாரக் மஸ்வூத் மதனி | Mubarak Masood Madani08-03-2023

Episode Summary: The Three Strands of the Braid of the Holy Trinity, Part 1 (Pages 339-362)This chapter explores how fear shapes our lives and how our response to it—either through surrender or resistance—determines whether it controls us or becomes an opportunity for growth. Fear, when left unchecked, creates illusions that trap us in cycles of suffering. However, understanding two powerful forces can help us break free:* The Trinity of Light: Repentance, Atonement, and Redemption—a path to healing, transformation, and liberation.* The Shadow Trinity: Separation, Judgment, and Fear—energies that bind us in limitation and distortion.By recognizing our fear-based patterns and shifting our perception, we can step into a life of divine connection, where faith replaces fear and we align with our highest potential.Key Themes* Fear as Illusion – How the mind creates exaggerated ghost stories that keep us trapped in suffering.* Addiction to Fear – How external structures (media, politics, societal systems) manipulate fear for control.* Faith as the Antidote – The unknown is where transformation and spiritual connection live.* The Shadow Trinity vs. The Light Trinity – One binds us in suffering, while the other sets us free.The Nature of Fear and Perception* The phrase “Abandon hope, all ye who enter here” is often used to create fear in controlled settings, yet in real life, we resist fear instead of embracing it with curiosity.* Fear does not exist in external events but in how our mind interprets them.* When faith is lost, the mind creates illusions—stories that seem more frightening than reality.* Discernment is key: Learning when fear serves a purpose versus when it is used as a tool of control.Understanding the Three Strands of the Trinity of Light1. The Power of Repentance: The Act of Unburdening* Repentance is not about guilt; it is about release.* Acknowledging burdens—blame, regret, judgment—allows us to unburden ourselves and reconnect with love and peace.* Recite the Repentance Prayer (page 353) to surrender and realign.2. The Power of Atonement: Service Through Joy* Atonement restores balance, not as punishment, but through joyful service.* This is co-creation with the Divine, allowing us to hold the Light for others.* Acts of kindness, laughter, and compassion are ways we atone.The Shadow Trinity: The Counterbalance to the Light* A necessary contrast that teaches us what we are not, so we may remember what we are.* Consists of three braids:* Resentment, Reaction, Regret* Shame, Blame, Guilt* Polarity, Complacency, Separation* These energies create suffering but can be unbraided through awareness and choice.Key Takeaways* Fear binds. Faith liberates. When we shift from fear-based perception to faith, we create inner peace and clarity.* Repentance releases burdens. Let go of judgment, regret, and separation to return to love.* Atonement is service through joy. Give without agenda, and your light will inspire others to find their own path.* Discernment is key. Fear can be a tool for control—learning to recognize and shift it is part of our awakening.Next Steps: Read & Listen

குர்ஆனை ஓதத் தெரியாதவர் மறுமையில் கைசேதப்பட வேண்டி வரும்மவ்லவி முபாரக் மஸ்வூத் மதனி | Mubarak Masood Madani04-08-2024

In part one I introduced you to the story of Jehoshaphat, one of the kings of Judah. It is found in 2 Chronicles 20 and is one of my favorite chapters in the Bible. I encourage you to read it for yourself; if you have time now, open your Bible to the 20th chapter of 2 Chronicles and follow along with me. Judah was the smallest of the two Israeli nations, with only two tribes. They were headquartered in Jerusalem, but they were small and not really equipped to fight a large enemy army. Yet, in this chapter we learn that all of a sudden three enemy armies are headed their way with the full intent to destroy all of them and take over their land. We saw how Jehoshaphat responded when he heard this frightening news. He was alarmed, as you would expect, but his first move was to inquire of the Lord. Then, from his prayer, we are gleaning seven R's that tell us what we should do when we don't know what to do. Truly Jehoshaphat had no plan of how they could ever defeat this great army coming against them. But instead of feeling sorry for himself or running away or giving up, he inquired of the Lord. First, he recited who God was, so he and his people would be God-centered instead of problem-focused. Then he remembered how God had been faithful to them in times past—he remembered how God had always been with them. So, the first two R's are: Recite who God is. Remember what God has done for you in the past. Now, we begin with the third R: #3: Recall God's promises. That's what Jehoshaphat does next. He says: If calamity comes upon us...we will stand in your presence before this temple that bears your Name and will cry out to you in our distress, and you will hear us and save us (2 Chronicles 20:9). God had given them the promise that if they would stand in his presence before the temple and cry out to God, he would hear and save them. Jehoshaphat was claiming that promise. He didn't need to remind God of his promise; he needed to recall it himself and the people of Judah needed to remember how God had promised to take care of them. The Bible has promises there just for you, did you know that? Have you learned to turn to God's Word and ask for a promise when you face an impossible situation? I remember when I first started this ministry in 1984 on one station in Chicago. That's all I ever figured it would be, and I was thrilled that God had given me that opportunity. Then shortly after, opportunities began to open, and it dawned on me that this ministry could grow and become much larger than I'd ever imagined. And I was frightened; I knew how inadequate I was for such an assignment. I knew how inexperienced I was. And I really wanted to back out. But I couldn't deny that God had opened the doors in a miraculous way. So, I sat down with my Bible and prayed, "Lord, if this is a ministry you have for me, then please, give me a promise to hang on to as I embark upon it, because I know there will be days and times when I will want to quit.”  Well, my reading that day included Isaiah 50, and right there in that wonderful chapter is God's promise for me. Let me share it with you: The Sovereign Lord has given me an instructed tongue, to know the word that sustains the weary. . .  Because the Sovereign Lord helps me, I will not be disgraced. Therefore I have set my face like flint, and I know I will not be put to shame (Isaiah 50: 4-7). I knew that was God's promise to me. Those verses are now framed in my office, and I can't tell you how many times I've gone back to them when I've been discouraged, when I've been tired, when I've been wearied of the responsibility. And that promise has sustained me and strengthened me to set my face like flint and claim the promise that I would not be put to shame. Do you need a promise from God right now? Go to his Word and ask for it; God will give one to you, too. #4: Restate the problem to God. Now, after Jehoshaphat has recited who God is,

Assalamualaikum warahmatullahi wabarakatuh.Welcome to BeQuranic.Today is Monday, the 24th of Ramadan.That means tonight will be the eve of the 25th of Ramadan.And Rasulullah ﷺ said in a very well-known hadith:“Search for Laylatul Qadr in the last ten nights, on the odd nights.”So tonight is one of the last ten odd nights – it could be Laylatul Qadr.InshaAllah, let's make the most of this night.

We don't make it to the big city often, but when we do, we do it right! Squish on in as we share about our adventures in NYC complete with a “wouldn't He do it” moment. Also discussed are signs of an ultimate and trustworthy friend, our favorite Broadway shows, and what our 40 something memories hold onto from what we learned to recite from childhood.(TheVictory Couch is hosted by Rick and Julie Rando).Shownotes: Connect with us on Instagram @thevictorycouch, Facebook, victorycouchpodcast@gmail.com, or www.thevictorycouch.comWant a new Victory Couch sticker for your water bottle, laptop, guitar case, etc.? Send us a message and we'll mail you one.SUBSCRIBE to The Victory Couch e-mail list by visiting https://www.thevictorycouch.com/ and click SUBSCRIBE at the top of your screen. What are your favorite parts of our recent trip to NYC?American Girl https://www.americangirl.com/Wicked at The Gershwin https://wickedthemusical.com/Annie F. Downs https://www.anniefdowns.com/Mary Kate Morrisey https://www.instagram.com/maryspacekate/?hl=enBest Western https://www.bestwestern.com/Dylan's Candy Bar https://www.dylanscandybar.com/John Quinones https://abcnews.go.com/WhatWouldYouDoWhat do you think is a clear sign of an ultimate and trustworthy friend?Cynthia Erivo stunt work https://youtu.be/3mPq5ae03SAWhat's your favorite Broadway show you've ever seen (Broadway, BroadwayJr.)?What's something you learned as a child you can still recite today?Couch crumb: daylight savings time, motorcycle accident near the studioProp your feet up: NYC trip, watching Dylan as Flounder in The Little Mermaid, new cabinets for the officeIf you want to know about the Junior Theater Festival listen here:https://open.spotify.com/episode/3X7JNNMzTYDYJ0yF9d71ir?si=bd8f624828c64861

The Viewless Wings Poetry Podcast March submitted poems episode features four wonderful contributions read by the poets. Different forms and themes are featured. The Viewless Wings Poetry Podcast explores the art of poetry through interviews with poets and artists including Safia Elhillo, A.E. Stallings, Dana Gioia, Yanyi, Olivia Gatwood, Lisa Marie Simmons and more. Subscribe today.A Father's Pride by Rachel NovakBREATHE by Shada Harriswatch by Julia SkyeHow to Catch Fire by Jaineba Chang

The words shared in this podcast are from Memorizing God's Word, an e-book available at salonnarichunites.com. We're on a global mission to spread the Good News, and we invite you to join us. Get your copy today—each book includes a memorization sheet that we will all be reciting together with One Voice with OneLove.

Assalamualaikum warahmatullahi wabarakatuh, and welcome to BeQuranic.Alhamdulillah, we are now in the greatest month of the year—the blessed month of Ramadan.Ramadan: The Month of the Qur'anAllah tells us in the Qur'an:شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنِ“The month of Ramadan is the one in which the Qur'an was revealed…” (2:185)

When three people eat bread together, they are required to recite the introductory Zimun before Birkat Ha'mazon. The Shulhan Aruch writes that it is a Misva to try to arrange that a Zimun will be required. This means that if two people eat together, it is a Misva for them to try to find a third person to join them so they can recite a Zimun. Of course, in such a case, this third individual must also eat. In order for a Zimun to be recited, it does not suffice for the third person to be present; he must also eat. There is a disagreement among the Halachic authorities as to what this third person must eat for a Zimun to be recited. The Shulhan Aruch writes that this third individual must eat bread, but the Rama (Rav Moshe Isserles of Cracow, 1530-1572) maintained that he may eat other foods, as well, such as fruits, vegetables or "Mezonot" foods, or even drink a cup of wine. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) cites numerous other Poskim who followed this view. And, the Keneset Ha'gedola (Rav Haim Benbenishti, Turkey, 1603-1673) writes that it was customary in his time to give the third fellow other foods – such as vegetables or "Mezonot" food – so a Zimun could be recited. Although this was not the position of the Shulhan Aruch, nevertheless, Hacham Ovadia Yosef (both in Yehaveh Da'at, vol. 4, and in Halichot Olam) asserted that nowadays, even the Shulhan Aruch would allow the third individual to eat other foods. He explained that in earlier generations, when a Zimun was conducted, the one who led the Zimun also recited Birkat Ha'mazon aloud on behalf of the others. The leader's role was not only to lead the Zimun, but also to be the only one in the group reciting Birkat Ha'mazon, while the others fulfilled their obligation by listening attentively to his recitation. Nowadays, of course, the accepted custom is for each individual to personally recite Birkat Ha'mazon, and today one may not fulfill the obligation of Birkat Ha'mazon by listening to its recitation by another person. Hacham Ovadia thus proposed that it was only in earlier generations, when a Zimun meant that only one person would recite Birkat Ha'mazon on behalf of the entire group, that three people needed to eat bread for a Zimun to take place. Nowadays, however, when a Zimun entails only the introduction to Birkat Ha'mazon, it suffices for the third individual to have eaten any food (or to have drunk wine), and he does not need to eat bread. Therefore, if two people ate together, they should try to find a third person and feed him any food, so a Zimun can be recited. One of the two who ate bread should recite the Zimun, after which those two recite Birkat Ha'mazon, and the third recites the appropriate Beracha Aharona. Summary: If two people ate bread together, they should, if possible, try to find a third person to join them so they can recite a Zimun. The third person does not have to eat bread to warrant a Zimun; it suffices for him to eat other foods or drink wine.

Shownotes Do you ever feel unequipped to handle life and all it throws you? Sometimes walking in grief means being brave enough to move forward even when you don't feel prepared. Today's episode navigates through the bible passages of Joshua 1:1-9. Andrea looks at the story of Joshua after the death of Moses. This story reminds us that God equips us even in the midst of our grief and even goes before us to prepare the way. Listen in and explore this beautiful scripture that gives hope even in our moments of darkness.  Scripture  Joshua 1:1-9 Divine Promise of Assistance. 1  After Moses, the servant of the LORD, had died, the LORD said to Moses' aide Joshua, son of Nun: 2  * Moses my servant is dead. So now, you and the whole people with you, prepare to cross the Jordan to the land that I will give the Israelites. 3  a Every place where you set foot I have given you, as I promised Moses. 4  * All the land of the Hittites, from the wilderness and the Lebanon east to the great river Euphrates and west to the Great Sea, will be your territory.b 5  No one can withstand you as long as you live. As I was with Moses, I will be with you:c I will not leave you nor forsake you. 6  Be strong and steadfast, so that you may give this people possession of the land I swore to their ancestors that I would give them. 7  d Only be strong and steadfast, being careful to observe the entire law which Moses my servant enjoined on you. Do not swerve from it either to the right or to the left, that you may succeed wherever you go. 8  Do not let this book of the law depart from your lips. Recite it by day and by night,e that you may carefully observe all that is written in it; then you will attain your goal; then you will succeed. 9  I command you: be strong and steadfast! Do not fear nor be dismayed, for the LORD, your God, is with you wherever you go. Journaling Questions 1. Why does grief sometimes feel like a burden to take on responsibilities? How does Joshua 1:1-9 remind us that God is with us?  2. God reminds us he will never abandon us. He also provides people in our lives to help us in loss.  Who in your life can be a source of comfort in times you feel all alone?  3. Do you ever feel overwhelmed in grief at the responsibilities that lay out before you? How can you rely on God to know he is ahead of you on the journey?  4. How can reading the scriptures be a place of comfort?  5. What reminder does Andrea share about the relationship of the Father and Son role in grief?  6. Even in times of hard times, these are the times of thanksgiving. Find something(someone) you are grateful for right now. How has this been a gift to you?  7. In Joshua 1:6 Andrea points out suffering produces greatness. How can you see your suffering as a way of preparing you for something greater?  8. What are ways God helps you when you can't help yourself?  9. What do you think it means to be steadfast? How can you be steadfast as you endure grief?  10. Meditate on Joshua 1:1-9. Read through this several times. Record your thoughts or feelings and listen to his words.  Let God speak to you. What do you hear in the scripture?  11. What is your mourning glory? Be sure to check out our website, www.mourningglorypodcast.com. There you will find links to all of our episodes as well as resources to help you on your journey.

The Talmud (Berachot 54b) teaches us that four people must say the HaGomel blessing, i.e., those who travel through the desert, those who travels overseas, those who are released from prison, and those who were sick and feel better. Sometime, on Shabbat, there are many people who need to say HaGomel. Can one person say HaGomel for the other people in the congregation? Does each person need to make his own blessing? R. Ovadia Yosef, in Hilchot Tu Bishvat (Hazon Ovadia, Hilchot TuBishvat page 354) cites the Hatam Sofer (OH 51) who explains that the Birkat HaGomel does not follow the Korban Todah, i.e. the thanksgiving korban. Had it been modeled after the Korban Todah, each and every person would have to say the blessing. However, since it is not based upon the Korban Todah, one person may say the blessing for the entire congregation, even if they have different reasons from say the HaGomel blessing. Summary: One person, who is himself obligated to say the Birkat HaGomel, may say it for the entire congregation, regardless of their reasons for saying the blessing.

In this third and final installment of our "Growth Goals Series," host Destiny Pickens explores the importance of professional growth goals for Christians. Building on the foundation laid in the previous episodes on personal and spiritual growth, this episode delves into how believers can approach career development with a Christ-centered mindset.The Story of JosephDestiny begins by examining the story of Joseph from the book of Genesis, highlighting key principles for professional growth:Trust in God's plan, even when your career path seems uncertainExcel in your current position, regardless of its prestige or alignment with long-term goalsMaintain integrity and faith in all circumstancesRecognize that success ultimately comes from God, not just personal effortsPractical Applications1. Align Your Career with God's PurposeExercise: Write down three ways your current or desired profession can be used to serve God and others.2. Identify Your God-Given Talents and StrengthsExercise: List five of your strengths and pray for guidance on how to develop and use them in your professional life.3. Set SMART Goals Grounded in Biblical PrinciplesExercise: Create three professional goals for the next 12 months. For each goal, find a supporting Bible verse. Recite both the goal and scripture aloud each morning.Work with Destiny: https://elevateinnercirclecoaching.com/main-pageSend us a textSupport the show

Hanukkah reading for the believer Hebrew Roots helps us to place the candle in the position reserved for the Shamash (the servant candle which is set appart from the other eight candles by being elevated.) Place another candle in the holder on the far right of the menorah. Light the Shamash and as you do say: "Yeshua said: I am the light of the world." Recite the following: "Blessed are you O Lord our God, King of the universe, who has sanctified our lives through His Commandments, and has allowed us to kindle the Hanukkah lights." Numbers 7:1-17, Genesis 1:1-5, 14-18, Psalm 30, John 10:22-42

Joni shares a Christmas gift to you in this program in the form of a prayer. Find out how you can get this prayer to recite by visiting joniradio.org.-------- Thank you for listening! Your support of Joni and Friends helps make this show possible.   Joni and Friends envisions a world where every person with a disability finds hope, dignity, and their place in the body of Christ. Become part of the global movement today at www.joniandfriends.org.   Find more encouragement on Instagram, TikTok, Facebook, and YouTube.

Una proposta di legge si riaffaccia al liminar del Natale in difesa della nostra tradizione religiosa per vietare ai dirigenti scolastici di impedire le celebrazioni delle festività cristiane negli istituti scolastici. Sottoponiamo un sondaggio ai nostri ascoltatori su questo tema.

The Torah introduces the command of Birkat Ha'mazon with the verse, "Ve'achalta Ve'sabata U'berachta" – "You will eat, you will be satiated, and you shall bless" (Debarim 8:10). The Sages understood the word "Ve'sabata" in this verse as referring to drinking – specifically, to drinking wine. On this basis, they established that even one who drank wine during his meal, and is in a state of inebriation, is required to recite Birkat Ha'mazon. Since the Torah speaks in this context of somebody who drank wine, we may deduce that such a person is required to recite Birkat Ha'mazon despite his state of intoxication. When it comes to prayer, one who is inebriated to the point where it would be disrespectful for him to speak to a king, because he cannot pronounce his words clearly, may not pray. With regard to Birkat Ha'mazon, however, the Torah allows – and requires – one to recite this blessing even in a state of inebriation, as long as he is able to recite the words. Summary: One who drank wine during his meal and is inebriated must nevertheless recite Birkat Ha'mazon, as long as he can pronounce the words, even if he cannot speak as clearly as usual.

If a person eats cereal with milk, which Beracha – or Berachot – does he recite? If, for example, the Beracha over the cereal itself is Mezonot, as is often the case, does the person recite only Mezonot, only She'hakol (the Beracha over milk), or both? The Gemara in Berachot establishes that when a person eats two foods together, he recites a Beracha over only the primary food, and this Beracha covers the secondary food, as well. Even though the secondary food independently would require a different Beracha, when it is subordinate to a primary food the Beracha over the primary food covers this secondary food, as well. Our question thus becomes, do we consider the milk subordinate to the cereal, or is the cereal deemed subordinate to the milk? Rabbi Moshe Feinstein (Russia-New York, 1895-1986) addresses this question in his work Iggerot Moshe (2:43), and he concludes that the milk is to be viewed as subordinate to the cereal. Since the milk serves to soften the cereal and make it easier to chew and swallow, as well as to enhance the cereal's taste, it clearly plays a secondary role. Therefore, one who eats a grain cereal with milk recites only the Beracha of Mezonot, which covers both the cereal and the milk. Rabbi Feinstein adds that even if some milk remains after one has eaten all the cereal, and he now wishes to drink the remaining milk, he does not recite She'hakol over the milk. Since the milk had been together with, and subordinate to, the cereal, it was covered by the Beracha recited over the cereal, and therefore it does not require its own Beracha. Similarly, if a person eats apple pie, he recites only the Beracha of Mezonot, which covers both the crust – the primary component of the pie – and the apples. And even if one completes the crust and now eats only apple, he does not recite a Beracha over the apple, because it had been covered by the Beracha of Mezonot recited initially over the crust. Rabbi Feinstein notes one exception to his ruling concerning the Beracha recited over cereal and milk. If a person adds a significant amount of milk to his cereal for medical purposes, such as to increase his daily calcium intake, then the milk now serves a function other than simply enhancing the texture or taste of the cereal, and as such, it requires a separate Beracha. In such a case, therefore, one would recite Mezonot over the cereal and She'hakol over the milk. If a parent adds milk to a child's cereal for health purposes, but the child perceives the milk simply as enhancing the cereal, without any interest in the health benefits, then the child would not recite She'hakol over the milk, since from his perspective the milk is added to enhance the cereal's taste, and not for any intrinsic purpose. If a person adds bananas, raisins, or other fruits to his cereal and milk, does he recite a separate Beracha over the fruit, or does the Mezonot recited over the cereal cover the fruit, as well? Once again, we follow the principle that the Beracha recited over the primary food covers all other foods partaken of together with that food. In this case, then, since the fruit is subordinate to the cereal, the Mezonot recited over the cereal covers even the fruit. It should be noted, however, that if a person decided to add the fruit only after he recited the Beracha of Mezonot, then he must recite a separate Beracha over the fruit. Since he did not intend when he recited Mezonot that this Beracha should apply to the fruit, when he adds the fruit he must recite a separate Beracha. However, if a person regularly adds fruit to his cereal and milk, then we assume that he had the fruit in mind when he recited the Mezonot, and thus even if he added the fruit only after reciting Mezonot he need not recite a separate Beracha over the fruit. Summary: One who eats cereal with milk recites a Beracha over the cereal, and this Beracha covers the milk, as well, including leftover milk that one drinks after finishing the cereal. An exception is a person who adds milk for strictly health purposes, who must recite a separate Beracha of She'hakol over the milk after reciting the Beracha over the cereal. The Beracha recited over cereal also covers fruits that one adds to his cereal, assuming he had those fruits in mind when he recited the Beracha. If one added the fruit only after reciting the Beracha and he does not ordinarily add fruit, then he must recite a separate Beracha over the fruit.

Different opinions exist as to the Beracha recited over Labas – almonds with a thick coating of sugar. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes (204) that one recites "Ha'etz," just like over ordinary almonds, because the almond is the primary component and the sugar is secondary. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), by contrast, felt that neither the almond nor the sugar can be regarded as primary or secondary, and therefore a separate Beracha must be recited over each. He ruled that one should first scrape off some sugar and recite "She'hakol" over the sugar, followed by "Ha'etz" over the almond. This view is brought by Rav Yisrael Bitan in Yalkut Yosef. A third view is that of Hacham Bension Abba Shaul (Israel, 1924-1998), who maintained that given the uncertainty surrounding the Beracha over Labas, one should simply recite "She'ha'kol." This was the practice followed in Baghdad, despite the ruling of its Rabbi, the Ben Ish Hai. All three views are valid, and therefore one can either recite "Ha'etz," recite "She'ha'kol," or recite separate Berachot over the sugar and over the almond. Summary: Three views exist as to the Beracha over Labas – almonds with a thick coating of sugar – and all three are valid: 1) "Ha'etz"; 2) "She'ha'kol"; 3) "She'hakol" over some of the sufgar sugar, followed by "Ha'etz" over the almond.

In which we feed the week's events through our heat-seeking Fun-Filter®️ to see what makes the bell ring. Which includes … … Richard Ashcroft in the new John Lewis Christmas ad. … U2 v Coldplay, the Beatles v Pink Floyd – rock bands and the “diploma divide”. … why can we still recite entire song lyrics we learnt when teenagers but can't remember the shopping list we wrote this morning? … “they couldn't find their backside with the flashlight”. … the new form of tribute group: the Fall, Thin Lizzy and Talk Talk and the bands made up of ex-members who are recording their ‘new music'. … Elvis, Noel Coward, Churchill, Dylan, Jack Nicholson, Michael Caine, Bowie, the Stones, Frank Sinatra … who should Craig Brown write about next? … the very few people more famous than Paul McCartney.   … our search for the poshest pop star. … Beatles fans v the National Anthem. … is this the only podcast on God's green earth to mention the Wars Of Spanish Succession? … and birthday guest Giles Fraser on Phil Manzanera, Neil Tennant, Clare Grogan, Midge Ure and other musicians with fabulous speaking voices.Find out more about how to help us to keep the conversation going: https://www.patreon.com/wordinyourear Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

An ice-cream sandwich consists of two cookies, often made with chocolate or other flavoring, with ice cream in between them. Of course, cookies require the Beracha of "Mezonot" whereas over ice cream one recites the Beracha of "She'hakol." The question thus arises, which Beracha does one recite over an ice cream sandwich: "Mezonot," "She'hakol," or perhaps both – "Mezonot" over the cookie and "She'hakol" over the ice cream? The Shulhan Aruch (Orah Haim 212:2) rules that if a person eats a cracker with jelly spread on it, he recites only the Beracha of "She'hakol." In such a case, the person's primary intent is to eat the jelly, and the cracker serves mainly to hold the jelly, which cannot be neatly held directly in one's hand. Since the primary intent is to eat the jelly, it is considered the main food, and thus one recites a Beracha over the jelly, and this Beracha covers the cracker, as well. At first glance, this rationale should apply to an ice cream sandwich, as well. The main intent is to eat the ice cream, and the cookies serve primarily to provide a relatively neat and an efficient way of eating the ice cream. As such, we might think, one should recite only the Beracha of "She'hakol." However, the Magen Abraham (Rav Abraham Gombiner, Poland, 1637-1682) writes that the Shulhan Aruch's ruling applies only when one eats jelly on an unflavored cracker or wafer. In such a case, it is clear that the person's primary intent is to eat the jelly. But if the cracker has a flavor and is tasty in its own right, then it is regarded as the primary food, and one would thus recite "Mezonot" which would cover both the cracker and the jelly. Clearly, the cookie portion of an ice cream sandwich is tasty and flavorful, and, as mentioned, it often contains chocolate and sweetening agents. Hence, the cookie is considered the primary food, and one should therefore recite the Beracha of "Mezonot," which covers both the cookie and the ice cream. The Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933), however, in his Mishna Berura (168:45), writes that this entire discussion applies only if the two foods were baked together. In such a case, one recites a Beracha on the primary food, which also covers the subordinate food. If, however, the spread was placed on the cracker after it was baked, then we treat the two foods as separate entities, such that each requires a separate Beracha. Quite obviously, the cookie and ice cream of an ice cream sandwich are not baked together, and thus according to the Mishna Berura, one would be required to recite two separate Berachot – "Mezonot" over the cookie, and "She'hakol" over the ice cream. However, Hacham Ovadia Yosef, in his Yabia Omer (vol. 8), disputes the Mishna Berura's ruling, and maintains that even if the two foods were not baked together, one recites only a Beracha over the primary food. And thus in the case of an ice cream sandwich, one recites only "Mezonot," and this Beracha covers both the cookie and ice cream. This Halacha is discussed in Yalkut Yosef – Berachot, vol. 3 (p. 280, in the footnote). Summary: Before eating an ice cream sandwich, one recites "Mezonot" and this Beracha covers both the cookie and ice cream.

If one tastes some food or drink purely for the purpose of tasting, and not for enjoyment, is he required to recite a Beracha? This issue is subject to a debate among the Rishonim (Medieval Halachic authorities). The Rambam (Rabbi Moshe Ben Maimon, Spain-Egypt, 1135-1204) ruled in Hilchot Berachot (1:2) that one does not recite a Beracha before tasting food, whereas Tosefot (Talmud commentary by the Medieval French scholars) in Masechet Berachot (14) held that one indeed recites a Beracha in such a case. The Shulchan Aruch (210) codifies the position of the Rambam, that one does not recite a Beracha before tasting food even if he swallows, and then adds that some authorities disagree and require reciting a Beracha in this case. There is a standard rule that when the Shulchan Aruch codifies a certain ruling and then mentions the opposing view, he sides with the first ruling. (This principle is known as "Setam Va'yeish Halacha Ke'stam.") Hence, the accepted position is that of the Rambam, that one does not recite a Beracha if he tastes food or drink strictly for the purpose of tasting, even if he swallows the food or drink. Assuming he eats an amount less than a "Ke'zayit" or drinks less than a "Revi'it," he does not recite a Beracha Achrona after tasting, either. Nevertheless, Rabbi Moshe Halevi, in his work "Birkat Hashem" (vol. 2, 1:18), advises that one should preferably avoid such situations, and expel the food or drink from his mouth after tasting it. Since by swallowing the food one subjects himself to this debate among the Rishonim, it is preferable not to swallow the food so that no Beracha is required according to all opinions. Summary: A person who eats some food or drink purely for the sake of tasting, and not to derive enjoyment from the food or drink, does not recite a Beracha before tasting. If he eats less than a "Ke'zayit" or drinks less than a "Revi'it," he does not recite a Beracha Acharona after tasting, either. Preferably, however, a person who tastes food or drink should expel it from his mouth and not swallow it, given the different views among the authorities on this issue.

Halacha establishes specific protocols for situations where one has before him different kinds of bread that he will be eating, determining over which bread the Beracha of Ha'mosi should be recited. The first rule is that bread made from wheat is considered superior to bread from other grains, such as barley. Thus, if a person will be eating bread from wheat and bread from barley, he recites the Beracha over the bread made from wheat. The second rule is that a large loaf takes precedence over a smaller one. On Friday night, for example, it might be more convenient to recite the Beracha over a roll and cut it up, rather than the large Halla, but Halacha requires reciting the Beracha over the larger loaf, assuming both are whole loaves. Of course, after reciting the Beracha and slicing the larger loaf, one may certainly proceed to slice and partake from the larger loaf. Similarly, if one has several different slices of bread, as often happens at restaurants, one recites the Beracha over the larger slice. Assuming that the slices are all of the same quality, which is usually the case, one recites the Beracha over the larger slice. (The Talmud speaks of situations where one has "Pat Nekiya" – bread made from fine flour – and "Pat Kiber" – bread made from coarse flour with the chaff. We do not generally have "Pat Kiber"; our whole wheat bread is higher quality than "Pat Kiber," and according to many Poskim, it is considered halachically superior even to white bread.) It must be emphasized that this entire discussion applies only to situations where one will be eating the different breads in front of him. But if a person has several different loaves or slices and intends to eat only one of them, it goes without saying that he recites the Beracha on whichever he wishes to eat. Another rule is that bread baked by Jews takes precedence over bread baked by gentiles. Halacha forbids eating bread baked by a non-Jew in his home, even if it is kosher, but one is allowed to eat bread baked and sold commercially by a gentile in a store or factory. The Sages enacted this provision to help prevent against excessive socialization with non-Jews, and therefore they forbade baked goods prepared by non-Jews in their homes, which could lead to close personal friendships, as opposed to baked products purchased in a commercial context, which does not generally lead to socialization. (It should be noted that for Shabbat, one should ensure to use only bread baked by Jews, and not bread baked by non-Jews, even in a store.) If a person has two loaves, one baked by a Jew and another baked by a non-Jew, and they are otherwise equivalent, the Beracha should be recited over the loaf baked by a Jew. If the loaf baked by a gentile is superior in quality, such as if the loaf baked by a Jew was made with coarse flour, then strictly speaking, one can recite the Beracha on whichever loaf he chooses, as each has an advantage over the other. Preferably, however, in such a case one should remove the bread made by a non-Jew from the table and recite the Beracha on the bread baked by a Jew, in order to avoid this question. This is the ruling of Hacham Ovadia Yosef. Summary: If one will be eating different types of bread, and he must decide over which bread to recite the Beracha, several rules apply: bread made from wheat takes precedence over bread made from other grains, a larger loaf takes precedence over a smaller loaf (and a larger slice takes precedence over a smaller slice), and bread baked by a Jew takes precedence over bread baked by a non-Jew.

Many people enjoy putting small pieces of bread into their soup, and it is common for restaurants and caterers to serve small pieces of bread together with soup. Generally, of course, before eating bread one must wash Netilat Yadayim and recite "Ha'mosi," and recite Birkat Ha'mazon afterward. Does this apply also to bread in soup, or does the change in the bread's consistency after it is placed in soup change its status regarding the Beracha, "downgrading" it to the category of "Mezonot"? There is a fundamental rule in Halacha that hot liquid has the capacity to cook food placed in it only when the liquid is contained in a "Keli Rishon," meaning, the original utensil in which it is cooked. Once hot liquid has been transferred to a different utensil, such as if it is poured into a bowl, it is no longer considered Halachically capable of cooking food placed into it. And thus if one places pieces of bread into soup that is already poured into a bowl, and not while it is still in its original plot, he must recite "Ha'mosi" before eating the bread and Birkat Ha'mazon afterward. Since the bread did not undergo any Halachic change, as it was placed into a Keli Sheni – "second utensil," as opposed to the original utensil in which the soup was cooked – it retains its original status as bread. (Actually, if the bread was transferred with a ladle, then the bowl might even be considered a "Keli Shelishi" – a "third utensil.") The more complicated question is whether the bread's status changes if it is placed into soup that is still in the original utensil in which it was heated. This occurs if the bread pieces are poured directly into the original pot, either on the fire or even after it was taken off the fire but is still very hot, or if a restaurant warms up the customer's bowl of soup in a microwave oven before serving it to him. In such case, the pieces of bread are halachically considered as having been cooked in the soup, and the question thus becomes whether their status vis-à-vis Berachot changes as a result of their having been cooked. The Halacha in this case depends upon the size of the pieces of bread. If the pieces are smaller than a Ke'zayit, then they are "downgraded" to a status of "Mezonot." One would thus recite "Mezonot" before eating them, and, if he ate a Ke'zayit-worth of bread, he would recite "Al Ha'mihya" after eating. If, however, the pieces are the size of a Ke'zayit or larger, then they retain their original status of bread, and thus require "Ha'mosi" and Birkat Ha'mazon. This is the explicit ruling of the Shulhan Aruch (Orah Haim 168:10). The Halachic authorities debate the question as to which Beracha one recites if the pieces of bread were the size of Ke'zayit when they were placed into the soup, but were then broken into smaller pieces before they were eaten. The Kaf Ha'haim (168:78) writes that since the pieces of bread were cooked when they were a Ke'zayit, they are considered bread and require "Ha'mosi." The Peri Megadim, however, leaves this question unresolved. Hacham David Yosef discusses this issue extensively in his Halacha Berura, and concludes that it is best to avoid this situation, and not break the pieces in the soup if they are the size of a Ke'zayit or larger. If one did break the pieces of bread, he should recite Ha'mosi over regular bread before eating the soup, in order to avoid this Halachic conundrum. Summary: If pieces of bread were placed into soup while the soup was still in its original pot (or in a bowl that had been heated in a microwave oven), then one recites "Mezonot" and "Al Hamihya" over the pieces of bread, unless they were the size of a Ke'zayit or larger. If the pieces were placed in the soup after it had been transferred from the original pot, then they require "Ha'mosi" and Birkat Ha'mazon like ordinary bread, regardless of their size.

Hi Witches Join me for a chat with our Witch Next Door Sarah, we talk magick in the mundane, deities, religion vs spirituality, successful spell work and witchy reads Sarah's banishing illness spell - Banishing Oil- olive oil infused with Star Anise and Cinnamon Banishing Incense- frankincense, myrrh. Rosemary, lavender, rose petals Black chime candle, black tourmaline, clear quartz amethyst Annoint the candle with the oil and light both candle and incense. Concentrate on removing affliction while reciting: "As this candle burns, So the illness turns, Melted like this wax Cut like with an axe, Remove and banished, All disabilities vanished, As my word you see, Radiant health blessed be!" Recite at least 3x. Let the candle burn until done and bury the remaining wax with the ashes of the incense. Book Recommendations - The White Witch's Book of Healing - Carly Rose (its me lol), The Green Witch - Arin Murphy-Hiscock, The House Witch - Arin Murphy-Hiscock, Slewfoot - Brom, The Witch's Tree - Elena Collins, Yoga for Witches - Sarah Robinson, Kitchen Witch - Sarah Robinson, Kitchen Witch's Companion - Sarah Robinson, Witch of the Wild Woods - Sarah Robinson, The Goddess is in the Details - Deborah Blake, Llewellyns Sabbat Essential Series, Paula Brackston - The Witch's Daughter, The Winter Witch etc My website - The White Witch Podcast  If you would like to be a guest for The Witch Next Door episodes email me on carly@thewhitewitchcompany.co.uk Find my witchy Patreon here for the Samhain gathering, extra content and to join The Literary Witches Coven (our witchy book club) - The Witches Institute | creating Podcast episodes, Online Workshops, Grimoire Sheets | Patreon  Find my witchy zines here - https://www.etsy.com/shop/TheWhiteWitchCompany The White Witch's Book of Healing: The White Witch's Book of Healing: Weaving Magickal Rituals throughout your Craft for Sacred Healing and Reclamation of the Wild Witch Within: Amazon.co.uk: Rose, Carly: 9781914447266: Books  Lots of witchy love - Carly xx    

Holy water is *the* most foundational element in the Solomonic magician's repertoire: without it, you can't consecrate any of the ritual implements (or yourself) before or during a ritual. But how do you make it? Here is my own step-by-step method.______________STEP-BY-STEP GUIDE______________ 1.)     Gather water at sunrise on the day and hour of Mercury (Wednesday) or on the day and hour of Sol (Sunday) in a glass or clay vessel (ideally at dawn, as David Rankine recommends in his upcoming tome from Hadean Press, ‘Claves Intelligentiarum'). As you gather the water, recite this from a French manuscript of the Key of Solomon: ‘O God, who art the truth and the life, deign to sanctify this water, which I need to use in my workings.' a.       Bring the water back and filter the water if needed 2.)    Prepare the water (first) and salt (second) using the A-B-C method from the Heptameron: a.       (An Exorcism): “I exorcise thee, O thou creature of water/salt, by him by whom all things are made, that forthwith thou cast away every phantasm from thee, that it shall not be able to do any hurt in any thing.” b.       (A Blessing): Bless, O Lord, this creature of water/salt, and sanctify it, that it may be blessed to set forth the praise of thy holy name, that no hurt may come to the Exorcisers or Spectators: through our Lord Jesus Christ, &c. c.       A Commemoration of the water and/or salt, from the Fourth Book of Occult Philosophy. Use your own poetics, verses from the Bible and other inspired verse to honor the water/salt. 3.)    Recite blessing of the salt from the Key of Solomon: TZABAOTH, MESSIACH, EMMANUEL, ELOHIM GIBOR, JEHOVAH. O God, who art the Truth and the Life, deign to bless and sanctify this creature of salt, to serve unto us for help, protection, and assistance in this art, experiment and operation, and may it be a succor unto us. 4.)    Add salt to water and mix it, while reciting Psalms 102, 54, 6, and 51 as listed in the Key of Solomon. 5.)    Recite a final blessing of both the salt and water once mixed, and store in a large glass vessel for later use as needed.  ⇓ ⇓ ⇓ ► ✅Order David Rankine's ‘Claves Intelligentiarum'- https://hadean.press/products/claves-intelligentiarum ► ✅ Key of Solomon hyssop prayer: https://www.esotericarchives.com/solomon/ksol2.htm#chap11 ► ✅ Exorcism/Blessing formula in the Heptameron: https://www.esotericarchives.com/solomon/heptamer.htm#h670tomahawkwifiddr4 ✦

From 09/04 Hour 1: The Sports Junkies attempt to recite their college fight songs.