Podcasts about recite

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

This is a free preview of a paid episode. To hear more, visit bequranic.substack.com(00:00:00):Assalamu alaikum wa rahmatullahi wa barakatuhu.Welcome to Day 18 of the BeQuranic New Year Challenge 2025.Our goal this month is to study Surah Al-Mulk, one ayah per day. Each day, we:1. Recite the ayah.2. Dissect its Tajweed rules.3. Explore its meaning and wisdoms.4. Take on the challenge of memorising one ayah every day.By the end of January, inshaAllah, we'll have completed both memorisation and reflection of this beautiful surah. If you're joining us for the first time, don't stress about catching up. Remember, the most beloved deeds to Allah are consistent ones, even if small.Let's begin with ayah 18 of Surah Al-Mulk.Recitation of Ayah 18:أعوذ بالله من الشيطان الرجيموَلَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِMeaning of the Ayah:Allah says:“And those before them also denied (the truth). So how (terrible) was My rejection!”Reflection and Lessons:1. The Universality of Rejection:Allah is consoling the Prophet ﷺ. The Quraysh were rejecting his message, mocking him, and oppressing him. But this rejection isn't new. Nations before them—like the people of Nuh, Lut, Aad, and Thamud—also denied their prophets.For the Prophet ﷺ and for us as his followers, this reminder is meant to strengthen our patience in the face of opposition. If the greatest prophets faced rejection, how can we expect life to be without challenges?BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.2. The Consequences of Rejection:فَكَيْفَ كَانَ نَكِيرِAllah asks rhetorically, “How terrible was My rejection?” It's a warning to those who oppose the truth. Nations like Aad and Thamud were known for their technological advancements and immense power, yet they were obliterated because they defied their prophets.The Quraysh were well aware of these stories; they even passed by the ruins of these nations on their trade routes. This ayah is a stark reminder of the consequences of arrogance and disobedience.3. Parallels to Modern Times:History repeats itself. Today, we see injustices, arrogance, and oppression all around us. We witness atrocities committed against innocent people. We might question when justice will come. This ayah reminds us that Allah's justice is inevitable—whether in this world or the Hereafter.

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.

Passer devant une personne qui prie ou recite le Kaddich by Rav David Touitou

ਗਉੜੀ ਸੁਖਮਨੀ ਮਃ ੫ ॥ ਇਸ ਬਾਣੀ ਦਾ ਨਾਮ ਹੈ 'ਸੁਖਮਨੀ' ਅਤੇ ਇਹ ਗਉੜੀ ਰਾਗ ਵਿਚ ਦਰਜ ਹੈ। ਇਸ ਦੇ ਉਚਾਰਨ ਵਾਲੇ ਗੁਰੂ ਅਰਜਨੁ ਸਾਹਿਬ ਜੀ ਹਨ।  ਸਲੋਕੁ ॥ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਆਦਿ ਗੁਰਏ ਨਮਹ ॥ ਜੁਗਾਦਿ ਗੁਰਏ ਨਮਹ ॥ ਸਤਿਗੁਰਏ ਨਮਹ ॥ ਸ੍ਰੀ ਗੁਰਦੇਵਏ ਨਮਹ ॥੧॥ ਅਰਥ:  (ਮੇਰੀ) ਉਸ ਸਭ ਤੋਂ ਵੱਡੇ (ਅਕਾਲ ਪੁਰਖ) ਨੂੰ ਨਮਸਕਾਰ ਹੈ ਜੋ (ਸਭ ਦਾ) ਮੁੱਢ ਹੈ, ਅਤੇ ਜੋ ਜੁਗਾਂ ਦੇ ਮੁੱਢ ਤੋਂ ਹੈ। ਸਤਿਗੁਰੂ ਨੂੰ (ਮੇਰੀ) ਨਮਸਕਾਰ ਹੈ ਸ੍ਰੀ ਗੁਰਦੇਵ ਜੀ ਨੂੰ (ਮੇਰੀ) ਨਮਸਕਾਰ ਹੈ।1।  ਅਸਟਪਦੀ ॥ ਸਿਮਰਉ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖੁ ਪਾਵਉ ॥ ਕਲਿ ਕਲੇਸ ਤਨ ਮਾਹਿ ਮਿਟਾਵਉ ॥ ਸਿਮਰਉ ਜਾਸੁ ਬਿਸੁੰਭਰ ਏਕੈ ॥ ਨਾਮੁ ਜਪਤ ਅਗਨਤ ਅਨੇਕੈ ॥ ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸੁਧਾਖ੍ਯ੍ਯਰ ॥ ਕੀਨੇ ਰਾਮ ਨਾਮ ਇਕ ਆਖ੍ਯ੍ਯਰ ॥ ਕਿਨਕਾ ਏਕ ਜਿਸੁ ਜੀਅ ਬਸਾਵੈ ॥ ਤਾ ਕੀ ਮਹਿਮਾ ਗਨੀ ਨ ਆਵੈ ॥ ਕਾਂਖੀ ਏਕੈ ਦਰਸ ਤੁਹਾਰੋ ॥ ਨਾਨਕ ਉਨ ਸੰਗਿ ਮੋਹਿ ਉਧਾਰੋ ॥੧॥ {ਪੰਨਾ ਅਰਥ:  ਮੈਂ (ਅਕਾਲ ਪੁਰਖ ਦਾ ਨਾਮ) ਸਿਮਰਾਂ ਤੇ ਸਿਮਰ ਸਿਮਰ ਕੇ ਸੁਖ ਹਾਸਲ ਕਰਾਂ; (ਇਸ ਤਰ੍ਹਾਂ) ਸਰੀਰ ਵਿਚ (ਜੋ) ਦੁੱਖ ਬਿਖਾਂਧ (ਹਨ ਉਹਨਾਂ ਨੂੰ) ਮਿਟਾ ਲਵਾਂ।  ਜਿਸ ਇਕ ਜਗਤ ਪਾਲਕ (ਹਰੀ) ਦਾ ਨਾਮ ਅਨੇਕਾਂ ਤੇ ਅਣਗਿਣਤ (ਜੀਵ) ਜਪਦੇ ਹਨ, ਮੈਂ (ਭੀ ਉਸ ਨੂੰ) ਸਿਮਰਾਂ।  ਵੇਦਾਂ ਪੁਰਾਨਾਂ ਤੇ ਸਿਮ੍ਰਿਤੀਆਂ ਨੇ ਇਕ ਅਕਾਲ ਪੁਰਖ ਦੇ ਨਾਮ ਨੂੰ ਹੀ ਸਭ ਤੋਂ ਪਵਿੱਤ੍ਰ ਨਾਮ ਮੰਨਿਆ ਹੈ।  ਜਿਸ (ਮਨੁੱਖ) ਦੇ ਜੀ ਵਿਚ (ਅਕਾਲ ਪੁਰਖ ਅਪਨਾ ਨਾਮ) ਥੋੜਾ ਜਿਹਾ ਭੀ ਵਸਾਉਂਦਾ ਹੈ, ਉਸ ਦੀ ਵਡਿਆਈ ਬਿਆਨ ਨਹੀਂ ਹੋ ਸਕਦੀ।  (ਹੇ ਅਕਾਲ ਪੁਰਖ!) ਜੋ ਮਨੁੱਖ ਤੇਰੇ ਦੀਦਾਰ ਦੇ ਚਾਹਵਾਨ ਹਨ, ਉਹਨਾਂ ਦੀ ਸੰਗਤਿ ਵਿਚ (ਰੱਖ ਕੇ) ਮੈਨੂੰ ਨਾਨਕ ਨੂੰ (ਸੰਸਾਰ ਸਾਗਰ ਤੋਂ) ਬਚਾ ਲਵੋ।1।  ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥ ਅਰਥ:  ਪ੍ਰਭੂ ਦਾ ਅਮਰ ਕਰਨ ਵਾਲਾ ਤੇ ਸੁਖਦਾਈ ਨਾਮ (ਸਭ) ਸੁਖਾਂ ਦੀ ਮਣੀ ਹੈ, ਇਸ ਦਾ ਟਿਕਾਣਾ ਭਗਤਾਂ ਦੇ ਹਿਰਦੇ ਵਿਚ ਹੈ।  ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਰਭਿ ਨ ਬਸੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੂਖੁ ਜਮੁ ਨਸੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਾਲੁ ਪਰਹਰੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੁਸਮਨੁ ਟਰੈ ॥ ਪ੍ਰਭ ਸਿਮਰਤ ਕਛੁ ਬਿਘਨੁ ਨ ਲਾਗੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਅਨਦਿਨੁ ਜਾਗੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਭਉ ਨ ਬਿਆਪੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੁਖੁ ਨ ਸੰਤਾਪੈ ॥ ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਾਧ ਕੈ ਸੰਗਿ ॥ ਸਰਬ ਨਿਧਾਨ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ॥੨॥ ਅਰਥ:  ਪ੍ਰਭੂ ਦਾ ਸਿਮਰਨ ਕਰਨ ਨਾਲ (ਜੀਵ) ਜਨਮ ਵਿਚ ਨਹੀਂ ਆਉਂਦਾ, (ਜੀਵ ਦਾ) ਦੁਖ ਤੇ ਜਮ (ਦਾ ਡਰ) ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ। ਮੌਤ (ਦਾ ਭਉ) ਪਰੇ ਹਟ ਜਾਂਦਾ ਹੈ, (ਵਿਕਾਰ ਰੂਪੀ) ਦੁਸ਼ਮਨ ਟਲ ਜਾਂਦਾ ਹੈ।  ਪ੍ਰਭੂ ਨੂੰ ਸਿਮਰਿਆਂ (ਜ਼ਿੰਦਗੀ ਦੇ ਰਾਹ ਵਿਚ) ਕੋਈ ਰੁਕਾਵਟ ਨਹੀਂ ਪੈਂਦੀ, (ਕਿਉਂਕਿ) ਪ੍ਰਭੂ ਦਾ ਸਿਮਰਨ ਕਰਨ ਨਾਲ (ਮਨੁੱਖ) ਹਰ ਵੇਲੇ (ਵਿਕਾਰਾਂ ਵਲੋਂ) ਸੁਚੇਤ ਰਹਿੰਦਾ ਹੈ।  ਪ੍ਰਭੂ ਦਾ ਸਿਮਰਨ ਕਰਨ ਨਾਲ (ਕੋਈ) ਡਰ (ਜੀਵ ਉਤੇ) ਦਬਾਉ ਨਹੀਂ ਪਾ ਸਕਦਾ ਤੇ (ਕੋਈ) ਦੁੱਖ ਵਿਆਕੁਲ ਨਹੀਂ ਕਰ ਸਕਦਾ।  ਅਕਾਲ ਪੁਰਖ ਦਾ ਸਿਮਰਨ ਗੁਰਮਖਿ ਦੀ ਸੰਗਤਿ ਵਿਚ (ਮਿਲਦਾ ਹੈ) ; (ਅਤੇ ਜੋ ਮਨੁੱਖ ਸਿਮਰਨ ਕਰਦਾ ਹੈ, ਉਸ ਨੂੰ) ਹੇ ਨਾਨਕ! ਅਕਾਲ ਪੁਰਖ ਦੇ ਪਿਆਰ ਵਿਚ (ਹੀ) (ਦੁਨੀਆ ਦੇ) ਸਾਰੇ ਖ਼ਜ਼ਾਨੇ (ਪ੍ਰਤੀਤ ਹੁੰਦੇ ਹਨ) ।2।  ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਰਿਧਿ ਸਿਧਿ ਨਉ ਨਿਧਿ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਿਆਨੁ ਧਿਆਨੁ ਤਤੁ ਬੁਧਿ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਜਪ ਤਪ ਪੂਜਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਬਿਨਸੈ ਦੂਜਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਤੀਰਥ ਇਸਨਾਨੀ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦਰਗਹ ਮਾਨੀ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਹੋਇ ਸੁ ਭਲਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸੁਫਲ ਫਲਾ ॥ ਸੇ ਸਿਮਰਹਿ ਜਿਨ ਆਪਿ ਸਿਮਰਾਏ ॥ ਨਾਨਕ ਤਾ ਕੈ ਲਾਗਉ ਪਾਏ ॥੩॥

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.

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.

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.

Jumada Al-Ula #014: Surahs To Recite In Jumu'ah Prayer. Listen to the whole 'Reviving The Prophetic Sunnah' series presented by Nedal Ayoubi: https://on.soundcloud.com/SASnG To share in the reward and support Albayan Radio, please donate here: https://albayan.com.au/donate/ Listen to our 24/7 Islamic Radio Station by downloading the Albayan Radio App: http://albayan.com.au/

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.

Osteoporoza v veliki meri prizadene ženske ob prehodu v menopavzo, glavni vzrok pri tem je neravnovesno delovanje hormonov, bolezen pa prizadene tudi moške. Skoraj vsaka druga 50-letna ženska in vsak peti enako star moški bosta do konca življenja utrpela vsaj en osteoporozni zlom. Imenujemo jo tudi tiha bolezen, saj do pojava prvega zloma nima znakov. O osteoporozi bomo govorili v torkovem Svetovalnem servisu, naša gostja bo Duša Hlade Zore, dr. med., predsednica Društva bolnikov z osteoporozo Ljubljana. Pokličite ali nam pišite.

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 ✦

Paladin Ranger Multiclass Guide - Hunt the Unholy Rangers are martial survivalists, tough but with adaptable features and a touch of spellcasting for withstanding what the wilderness can throw at you. Paladins are holy champions, scions of celestial power and keepers of divine oaths. Put them together and we get god's left hand, a hunter of the unholy able to track evil to their dark pits and administer righteous retribution. Recite your oath and catch evil's scent as we go through everything you need to know. What would you like to see a video on next? Let us know below! Read the full blog post here: https://www.skullsplitterdice.com/blogs/dnd/paladin-ranger-multiclass-guide Like our content? Check out our metal and sharped edge dice subscriptions: https://www.skullsplitterdice.com/collections/subscription-setsSubscribe to SkullSplitter Dice Podcast on Soundwise

Today is day 256 and we are studying The Ten Commandments. 256. Recite the Ten Commandments. 1. I am the Lord your God. You shall have no other gods but me. 2. You shall not make for yourself any idol. 3. You shall not take the Name of the Lord your God in vain. 4. Remember the Sabbath day and keep it holy. 5. Honor your father and your mother. 6. You shall not murder. 7. You shall not commit adultery. 8. You shall not steal. 9. You shall not bear false witness against your neighbor. 10. You shall not covet. (Book of Common Prayer 2019 version from Exodus 20:1–17; Deuteronomy 5:6–21) We will conclude today with The Decalogue found on page 100 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to ⁠anglicanchurch.net/catechism⁠. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

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

The Shulchan Aruch (Siman 8) clearly rules that if a person takes off his Tallit in the middle of Tefila, for example, to go to the bathroom, he must make a new Beracha when putting it back on. This ruling is based on a large contingent of Rishonim (early authorities) cited in the Bet Yosef. They argue that since he was "Doche B'Yadayim"- actively detached the Misva from his self, it is now considered a new Misva with its own Beracha, even though he intended to put it on again. However, The Rema disagrees and argues that a new Beracha is not necessary. His rationale is that technically, it is permitted to wear a Tallit in the bathroom; therefore, there was no Halachic interruption mandating a new Beracha. The other position claims that this reasoning supports their opinion. Since it is not mandatory to remove the Tallit in the bathroom, and yet he did so nevertheless, this is a clear indication that he was "Doche B'Yadayim." Halacha L'Maaseh, the practical Halacha is that we follow the principle of "Safek Berachot L'Hakel,"- to be lenient and refrain from saying a Beracha when there is a doubt, against the opinion of Maran. The Shulchan Aruch brings a second case in which the Tallit completely fell off. Here, even the Rema agrees that he must make a new Beracha, because the Misva, as it were, left the person; he did not actively remove it with intent to put it on again. However, Hacham Ovadia found some Rishonim who held that in such a case one does not make a Beracha. Thus, the Halacha is again a "Safek Beracha L'Hakel," a case of doubt, and we are lenient not to say it. Interestingly, in both cases Maran rules to say a new Beracha, yet the practical Halacha is not to do so. Based on this, Hacham Bension rules that if after the Amidah, when wearing a Tallit is less of an obligation, one's Tallit fell off or he went to the bathroom, he should not put it back on, to avoid putting himself in a situation of a doubt in Berachot. SUMMARY If a person removed his Tallit or it fell off, after the Amidah, he should not put it back on. If it happened before the Amidah, he should put it back on without a Beracha.

Who else knows the preposition song?

Many communities have the practice of accepting Shabbat and reciting Arbit before sundown on Friday afternoon during the summer months. Rather than waiting until after dark to recite Arbit, as we normally do, these communities recite Arbit and begin Shabbat after Pelag Ha'minha (approximately one and a quarter hours before sundown). If one begins Shabbat before sundown, may he recite Kiddush and begin his Shabbat meal immediately, or must he wait until dark? The Shulhan Aruch (267:2) rules explicitly that even when one begins Shabbat before sundown, he may nevertheless recite Kiddush and conduct his meal immediately, and need not wait until nightfall. However, the Mishna Berura (267:5) cites some authorities who require that one eat at least a Kezayit (approximately 1 oz.) of bread after nightfall. According to this view, the obligation to eat three meals on Shabbat requires that they be eaten on Shabbat itself, and not during the period on Friday afternoon that one added onto Shabbat. Hence, one should ensure to eat at least a Kezayit of bread – the minimum amount that constitutes a "meal" – after dark, in order to fulfill the obligation of the Shabbat meal. (Hacham Ovadia Yosef cites this stringent position, as well.) Often, when a person accepts Shabbat early, he returns home and begins his meal within a half-hour of nightfall, in which case an interesting Halachic question arises regarding the obligation of Keri'at Shema. The Mitzva to recite the evening Shema begins at Tzet Ha'kochavim (nightfall), and Halacha forbids beginning a meal within a half-hour of Tzet Ha'kochavim out of concern that one might forget to recite Shema as a result. Thus, if a person returns from the synagogue on Friday night within a half-hour of nightfall, he should perhaps be required to wait until after nightfall, recite Shema, and only then begin his meal. Maran (author of the Shulhan Aruch) addresses this question in his work Bet Yosef, where he rules that one may, in fact, begin his Shabbat meal within a half-hour of nightfall on Friday night. According to the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), one may fulfill the evening Shema obligation before sundown, so long as he recites the Shema after Pelag Ha'minha. Although Halacha does not follow this view, and requires that the evening Shema be recited specifically after nightfall, we may nevertheless rely on this view with respect to the prohibition against beginning a meal within a half-hour of nightfall. Once a person has recited Arbit and has thus fulfilled his Shema obligation according to the Rosh's view, he may then begin his meal within a half-hour of Tzet Ha'kochavim. (Needless to say, when one recites Arbit before nightfall he must repeat the Shema after nightfall.) Summary: When one accepts Shabbat and recites Arbit on Friday afternoon before sundown, as is customary during the summer months, he may recite Kiddush and begin the Shabbat meal immediately upon returning from the synagogue. He must repeat the Shema after nightfall, and, according to some authorities, he should eat at least a Kezayit (1 oz.) of bread after nightfall.

One who smells a fragrant plant must recite before smelling either the Beracha of "Boreh Aseh Besamim" or "Boreh Asbeh Besamim." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) presents a number of guidelines to determine which of these two Berachot one recites (listen to audio recording for precise citation). He writes that one recites "Boreh Aseh Besamim" if all three of the following conditions are met: 1) The plant has a hard, solid stalk. 2) The plant grows by itself each year, and does not have to be replanted. 3) The leaves grow for the stalk, and not directly from the roots of the plant. A common example of such a plant is a rose, or, for that matter, any other flower, such as a gardenia. One who smells fragrant flowers such as these would recite "Boreh Aseh Besamim." Likewise, the Ben Ish Hai writes that the custom is to recite "Boreh Aseh Besamim" before smelling cloves. An example of a fragrant plant that does not satisfy these requirements is mint. Mint leaves are herbs that grow directly from the ground, without a stalk, and therefore one who smells mint leaves would recite the Beracha of "Boreh Asbeh Besamim." It should be noted that liquid produced from a plant has the same status of the plant with respect to this Halacha. Thus, one who smells rosewater would recite the Beracha of "Boreh Aseh Besamim," even though rosewater is liquid, since it is produced from roses. Interestingly, one who mistakenly recited the Beracha of "She'hakol Niheya Bi-dbaro" before smelling a fragrant substance has fulfilled his obligation, and does not recite another Beracha. If several different spices which require different Berachot were collected together into a single bundle, and this collection produced a distinct fragrance such that one cannot discern any individual spice, one should recite the Beracha of "Boreh Mineh Besamim." This is the ruling of the Ben Ish Hai. Of course, if the spices are divided into different groups, then one should recite separate Berachot of "Aseh Besamim" and "Asbeh Besamim" over the different bundles. However, if the different plants are collected together and one cannot discern the fragrance of any particular spice, then one should recite before smelling the bundle the generic Beracha of "Boreh Mineh Besamim." Summary: One who smells a fragrant plant with a stalk – such as flowers or cloves – recites the Beracha of "Boreh Aseh Besamim," whereas before smelling herbs that grow directly from the ground – such as mint leaves – one recites "Boreh Asbeh Besamim." If different kinds of spices were bundled together and produced a distinct fragrance, one recites the generic Beracha of "Boreh Mineh Besamim."

Although generally one recites a Beracha before smelling fragrant substances such as fruits, perfumes, plants and spices, one does not recite a Beracha over fragrant substances which are used mainly as deodorizers, to neutralize foul odors. For example, no Beracha is recited over the fragrant spices placed near bodies awaiting burial, which are intended to neutralize the foul odor produced by the body's decomposition. Similarly, no Beracha is recited when one uses hand soap or deodorant, or when spraying an air freshener in a restroom. All these products are intended not for the purpose of producing a pleasing fragrance, but to neutralize offensive odors, and so no Beracha is recited when smelling these products. The Halachic authorities debate the question of whether one recites a Beracha if he uses such a product with the specific intent of enjoying its fragrance – for example, if somebody sprays deodorant or air freshener, or smells hand soap, because he wants to enjoy the pleasant scent. The Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933), in his Sha'ar Ha'siyun (217:16), cites the Peri Megadim (Rav Yosef Teomim, 1727-1793) as ruling that one does not recite a Beracha in such a case. If a product is made primarily to be used as a deodorizer, then, according to this view, no Beracha is recited before smelling it, even if one's intent is to enjoy the smell, and not to neutralize an odor. The Peri Megadim distinguished this case from that of one who smells an Etrog, who indeed recites a Beracha, even though the fruit was not grown for the sake of smelling (but rather for eating). As opposed to an Etrog, which is produced for eating but can also be used for its fragrance, a deodorizer is produced specifically to eliminate odors, and so it is excluded from the Halacha of Birkat Ha're'ah (the Beracha recited over pleasant fragrances). Rav Yaakob Emden (Germany, 1697-1776), in his work Mor U'kesia, disagreed, and maintained that the determining factor is not the intent with which the product was made, but rather the intent for which it is used. Therefore, if one uses a deodorizer to enjoy its scent, then the product's intended purpose is immaterial, and a Beracha is required. Hacham David Yosef, in his Halacha Berura, notes that the Ritba (Rav Yom Tob of Seville, Spain, c. 1260-c. 1314) required reciting a Beracha in such a case. Nevertheless, Hacham David's father, Hacham Ovadia Yosef, ruled that we must follow in this regard the famous principle of "Safek Berachot Le'hakel" – that we do not recite a Beracha in situations of uncertainty. Therefore, if someone smells any substance intended to be used as a deodorizer, he does not recite a Beracha, even if his intention is to enjoy the scent. Summary: Although generally one is required to recite a Beracha before smelling a fragrant substance, one does not recite a Beracha before smelling a substance that is made specifically to be used as a deodorizer – such as air fresheners, hand soap and deodorant body spray. This applies even if one's intent is to enjoy its fragrance, and not merely to neutralize a foul odor.

The final verse of Tehillim (150:6) declares, "Kol Ha'neshama Tehalel Kah" – "Every soul shall give praise to G-d." The Gemara interprets this to mean that one must recite a Beracha over an experience which brings enjoyment specifically to the Neshama (soul) – namely, the enjoyment of fragrance. This is the source of the special Beracha which is required when one smells a pleasing fragrance, a Beracha called Birkat Ha're'ah. One recites this Beracha before smelling the fragrance. The Sages did not institute a Beracha to be recited after smelling a fragrance (like we recite after eating), because the enjoyment of fragrance is slight and brief, and so it does not warrant a Beracha Aharona. When one smells something which grows on trees, he recites the Beracha of "Boreh Aseh Besamim," and when smelling something which grows from the ground, he recites "Boreh Asbeh Besamim." Over fragrances from other sources, one recites "Boreh Mineh Besamim." The Poskim addressed the question as to whether one must recite a Beracha before smelling synthetic perfumes, which are made from chemicals that are mixed together to produce a fragrance. The Gemara spoke only of natural sources of fragrance, such as herbs and spices, and the question thus arises as to whether this Beracha is restricted to items which naturally emit a fragrant scent, or even to synthetic sources of fragrance. A number of Poskim, including Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), maintained that since each chemical on its own is not fragrant, and the scent is produced only by combining them together, no Beracha is recited over synthetic perfume. Hacham Ovadia Yosef, however, in Hazon Ovadia – Berachot, disagrees. He notes that one of the fragrant products mentioned by the Gemara is "Mor," or musk, which, according to some views, was produced from blood taken from an animal's neck, and, according to others, from an animal's sweat. Either way, Hacham Ovadia writes, the main ingredient of musk clearly did not have a fragrant scent on its own, and its fragrance was produced by mixing it with other ingredients. This demonstrates that a Beracha is required even over fragrant products made from ingredients which do not have a pleasing smell independently. Hacham David Yosef, Hacham Ovadia's son, writes in Halacha Berura that when he spoke with his father about this issue, his father retracted the ruling he wrote in Hazon Ovadia. Another scholar, however, claims to have been present during that conversation, and that Hacham Ovadia did not retract his ruling. Regardless, it is difficult to rely on reports of Hacham Ovadia's decisions that run counter to what he wrote in his books when he was studying the topic at hand. Therefore, we follow the ruling in Hazon Ovadia, that one recites the Beracha of "Boreh Mineh Besamim" before smelling synthetic perfume. It should be noted that this requirement applies even if one is given a sample of perfume in a perfumery. One recites the Beracha over a fragrance regardless of whether or not he owns the source of the fragrance that he smells, and so if one is at a perfumery and is given a sample to smell, he must recite the Beracha of "Boreh Mineh Besamim." One does not recite the Beracha right when he enters the perfumery, even though there is a fragrance in the air, because all the bottles are closed. In earlier generations, perfume shops would keep open bottles and bags of merchandise in the store, and so one would have to recite the Beracha immediately upon entering and smelling the herbs. Nowadays, however, all the perfume bottles are closed, and so one does not recite a Beracha until he is given actual perfume to smell. Summary: Before smelling synthetic perfume, one recites the Beracha of "Boreh Mineh Besamim." If one goes into a perfumery, he does not recite a Beracha right when he walks in, even though the store has a fragrant smell, but he does recite a Beracha if he is given a sample of perfume to smell.