Podcasts about reciting

Lama Zopa Rinpoche gives the oral transmission (lung) of the Guru Puja. He explains that taking the oral transmission is important because it has the continuity of blessings from Panchen Losang Chökyi Gyaltsen, who completed the path to enlightenment.Rinpoche says that he received the transmission from a few lamas—His Holiness, of course, and also Trijang Rinpoche and Ling Rinpoche.Rinpoche explains the many benefits of having received the transmission. It makes our recitations and explanations to others more powerful and beneficial to the mind. Rinpoche gives an example of the Arya Sanghata Sutra. Reciting this sutra just once after having received the lung has the same benefits as reciting it a hundred times without the lung. Also, when we reach a certain level on the path to enlightenment, there's a point at which you remember all the teachings for which you received the oral transmissions. All these teachings come to your heart instantly. Thus, there are huge differences between having received the lung and not having received the lung. For any prayer we recite, receiving the lung has a great effect.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Ram Nitin enters the Permit Room and talks about Mad Square, working under Vijayendra Prasad, his mother, copying in school, acting, engineering life, Ranbir Kapoor, Rockstar, the Tamasha monologue and much more!Submit your Short Film: https://tinyurl.com/24sj6xekOpen your Upstox Demat Account: https://tinyurl.com/5n7jbk5cLearn with Upstox Courses: https://tinyurl.com/bbnujjenCheck out Mana Diamonds: https://tinyurl.com/2f88p7kyCheck out Hirize Developers: https://tinyurl.com/mtzarsscJoin the Permit Room Film Club: https://www.youtube.com/channel/UC7QQMEVKnaHfCA_vMYUT2vA/joinChapters:00:00 - Sangeeth Shobhan pranking Ram3:22 - Working under Vijayendra Prasad16:26 - His mom introduced cinema to him25:02 - Copying in school33:12 - Engineering life in Vizag39:49 - Getting into movies after Vizag45:52 - How did Sangeeth Shobhan and Vishnu Oi help him?50:49 - Is comedy acting tough?52:25 - Shoutout to Sai Krishna Reddy for gifting us shoes53:27 - Member questions1:10:55 - Drinking career1:15:47 - Why is Rockstar so good?1:21:59 - Using Notebooklm for research1:26:39 - Speaking great English1:29:58 - Reciting the Tamasha monologue1:35:42 - Movies to Mars1:40:57 - What internal conflict did he go through recently?1:48:52 - Does he do mimicry?1:56:00 - Are actors under scrutiny?2:07:54 - How do actors date?2:11:15 - Advice for aspiring actors2:13:19 - Four aspects

The "Ke'ara" is the plate which we keep on the table throughout the Seder, and it contains all the special foods eaten at the Seder. One should ensure that the plate contains all the foods throughout the Seder. Meaning, after one partakes of the Karpas, for example, he should keep some leftover Karpas on the Ke'ara. Even though one has already passed that stage of the Seder, it is important that the Ke'ara has on it all the foods, even the Karpas. The salt water, into which one dips the Karpas, does not have to be on the Ke'ara. The custom in our community is to eat specifically celery, which is the food denoted by the word "Karpas." This is the custom that one should follow, as the word "Karpas" alludes to the "Perech Samech" – the backbreaking labor endured by the 600,000 Israelite men in Egypt. Furthermore, Rav Haim Vital (1543-1620) taught that the according to Kabbalah, the numerical value of the word "Karpas" (360) is very significant and alludes to different Names of the Almighty. Before eating the Karpas, we wash our hands the way we do before eating bread. That is, we pour water three times on the right hand and then three times on the left hand. The only difference is that no Beracha is recited upon this washing. It should be noted that the requirement to wash before Karpas relates to a general Halacha that is not connected specifically to Pesah. All year round, before one eats a fruit or vegetable that is moistened with a liquid, he must first wash his hands, without a Beracha. For example, people generally wash grapes and apples before eating them. Assuming the fruit is still wet when one eats it, he must first perform Netilat Yadayim, without a Beracha, before eating. We therefore wash our hands before eating the Karpas which is dipped in salt water. The Kaf Ha'haim laments the fact that most people are unaware of this Halacha, and they wash Netilat Yadayim before Karpas but not before eating wet foods other times during the year. We dip the Karpas in salt water in order to do something unusual that will arouse the children's curiosity at the Seder. Normally, at that point in the meal we eat bread. When they see that we instead dip celery in salt water, they will find this unusual and ask questions. There are also many Kabbalistic concepts underlying the dipping of Karpas, so one must ensure to properly observe this and all customs at the Seder in accordance with tradition. Several works mention the importance of saying or singing the names of the various stages of the Seder (Kadesh, U'rhatz, Karpas, Yahatz, etc.). Before one begins each stage, he should say or sing all the stages starting from Kadesh, and then stop upon reaching the current stage. Before Karpas, for example, one would recite, "Kadesh, U'rhatz, Karpas." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) expounded upon the Kabbalistic significance of each of these words. One must not belittle or neglect these or other traditional customs, as they are all based upon profound, underlying meaning and wisdom. Summary: One washes Netilat Yadayim without a Beracha before Karpas and anytime he prepares to eat a food that is wet. One should use specifically celery for Karpas. After eating the Karpas, one should still make sure that some Karpas remains on the Seder plate. It is proper before each stage of the Seder to state all the stages from Kadesh until the current stage.

We would love to hear from you! Please send us your comments here: https://joniandfriends.org/contact-us/?department=Radio --------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.

THE TIM JONES AND CHRIS ARPS SHOW Wendy Bell, Host of “Wendy Bell Common Sense” on NewsMax | TOPIC: Pam Bondi seeking death penalty in Luigi Mangione case | Working at “Show-Me St. Louis” | Pennsylvania becoming more red | The continuing resolution | Reciting the Pledge of Allegience for Vic Porcellihttps://www.wendybellradio.com/ https://x.com/WendyBellPgh https://newstalkstl.com/ FOLLOW TIM - https://twitter.com/SpeakerTimJones FOLLOW CHRIS - https://twitter.com/chris_arps 24/7 LIVESTREAM - http://bit.ly/NEWSTALKSTLSTREAMS RUMBLE - https://rumble.com/NewsTalkSTL See omnystudio.com/listener for privacy information.

THE TIM JONES AND CHRIS ARPS SHOW Wendy Bell, Host of “Wendy Bell Common Sense” on NewsMax | TOPIC: Pam Bondi seeking death penalty in Luigi Mangione case | Working at “Show-Me St. Louis” | Pennsylvania becoming more red | The continuing resolution | Reciting the Pledge of Allegience for Vic Porcellihttps://www.wendybellradio.com/ https://x.com/WendyBellPgh https://newstalkstl.com/ FOLLOW TIM - https://twitter.com/SpeakerTimJones FOLLOW CHRIS - https://twitter.com/chris_arps 24/7 LIVESTREAM - http://bit.ly/NEWSTALKSTLSTREAMS RUMBLE - https://rumble.com/NewsTalkSTL See omnystudio.com/listener for privacy information.

Episode Summary: The Justice of Divine Balance (Pages 323-338)This chapter explores the importance of balance, letting go of what no longer serves, and trusting the natural flow of life. It invites us to examine how chasing external validation—such as success, approval, or control—can leave us feeling empty and disconnected, while aligning with truth, peace, humility, and authenticity brings clarity and fulfillment. We also explore how change and loss, though difficult, can be pathways to freedom. This offering provides guidance on how to navigate transitions, including global energetic shifts, with grace, surrender, and purpose.Key Themes:* Balance is achieved by releasing attachments and trusting life's natural flow.* External pursuits—success, status, control—often lead to disillusionment and imbalance.* True fulfillment arises from inner peace, humility, and authenticity.* Loss is not punishment; it is often a necessary step for realignment and growth.* The world's energetic shifts require us to embrace change with trust rather than resistance.The Illusion of Fulfillment Through External MeansMany of us believe that something outside of ourselves will provide the fulfillment we seek. Yet, when we focus on lack or fixate on what “should” be instead of what is, we create a false sense of separation.* Real happiness does not come from external success. As the book states, “You may hit the bull's-eye on sex, money, and power, but focusing on such targets leaves your authentic self missing in action.”* When we chase validation, status, or material wealth, we often feel unfulfilled, even when we achieve those goals.* True peace does not come from accumulating more or achieving perfection—it comes from accepting ourselves as we are.* Freedom begins when we release the part of ourselves that constantly seeks and desires without ever feeling satisfied.The Archery Metaphor: Aiming for the Right TargetsThe book uses archery as a metaphor for life, illustrating how we often aim at the wrong targets:* Many people rush toward lofty goals before they have built the foundation necessary to hold steady. As the text says, “Your minds love to race to Olympic Archery distances before you have even effectively learned the discipline and work required to hold a bow.”* Chasing external success can feel like hitting a target—only to realize it wasn't the one that truly mattered.* Instead, we are encouraged to:* Refocus our aim—targeting what brings real peace and connection.* Adjust expectations—understanding that transformation requires patience and alignment.* Release the illusion of perfection—embracing authenticity over unattainable ideals.* As the book states, “The more honest you are, the more balanced your bow, the more open your soul's eye, through accepting what you are designed to be, hitting the mark will be effortless.”The Necessity of Release and RenewalPeriods of loss and transformation are necessary for growth:* Without release, imbalance occurs.* Loss is not punishment; it is often a divine realignment.* Letting go allows for expansion and greater clarity.* Examples of how loss can lead to liberation:* Losing a job can open doors to a more meaningful path.* The end of a relationship can lead to deeper self-discovery.* Releasing outdated beliefs allows for new perspectives and growth.Rather than resisting loss, we are invited to see it as a doorway to something new. As the book states, “An opportunity for reevaluation, refinement, restoration, and simplification.” Less can often be more.The Earth's Energetic Shift and Our Role in ItWe are in a time of global energetic rebalancing. The Earth itself is evolving, and we must evolve with her:* The Earth's frequency is shifting, requiring a collective realignment.* Many current struggles—exhaustion, anxiety, disconnection—stem from being out of sync with natural rhythms.* Synchronizing with the Earth's cycles brings clarity and well-being.* As the planet undergoes shifts, natural events will mirror these changes, reflecting necessary realignments.To navigate this shift, we are encouraged to:* Honor our bodies—resting, nourishing, and attuning to our needs.* Release unnecessary consumption—creating spaciousness rather than filling every moment.* Trust life's cycles—understanding that every transition has purpose.There are two choices:* Fight and resist change, creating struggle.* Surrender, adapt, and trust the unfolding process.We are reminded that this is not a passive process. Growth requires participation. The less resistance, the faster clarity arrives.Choosing Peace in a Changing WorldDespite external turmoil, peace is the underlying force driving this shift:* The current era is moving toward transparency and alignment, though resistance remains.* Those in power—whether in external systems or within our own ego—will struggle to maintain control.* The collective will reach a point of oversaturation with dissonance, leading to a greater desire for unity.Yet, we can choose the path of peace now:* Be a light-holder, guiding others toward a new way of being.* Embrace simplicity and authenticity—animals, elders, and children are examples of this.* Recognize that true balance means living for oneself without imposing on others.As the text says, “There is such strength in allowing and be-ing just as you are. When you can allow yourself to just be… you create space for fulfillment, service, and joy.”The Nothing Prayer: A Gateway to EverythingThe chapter concludes with The Nothing Prayer, a powerful tool for restoring simplicity and balance. As recommended in the book, this prayer shifts focus from external chaos to inner stillness, liberating us from attachments and desires.“I have nothing. I want nothing. I will be brought what I need…”Reciting this prayer often is a practice in surrender and trust.Key TakeawayThe world is shifting, and we are invited to shift with it. Balance is not found in control or accumulation but in trust, surrender, and alignment with our true nature.Reflection:What are you holding onto that no longer serves you? How can you embrace release as a path to deeper peace?Next Steps: Read & Listen

The Kaddish - Reciting in the Cemetery by Rabbi Avi Harari

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Vayigash (1; listen to audio recording for precise citation), discusses the laws pertaining to the recitation of the verse, "Hashem Melech" in the prayer service. He writes that whenever we recite this verse, we recite it twice. This verse expresses our acceptance of God as King over us, and we recite it twice to emphasize that we accept the Almighty's kingship over both our bodies and our souls. (The Ben Ish Hai cites a passage from the Zohar as the source for this Halacha.) Precedent for this practice is found in the Book of Melachim I (18:39), where we read that Beneh Yisrael declared their loyalty to God by declaring, "Hashem Hu Ha'Elokim Hashem Hu Ha'Elokim" ("Hashem is God, Hashem is God"). Just as Beneh Yisrael repeated this declaration, so must we repeat "Hashem Melech" in order to express our commitment of both body and soul to the Almighty. The Ben Ish Hai further writes that one must stand while reciting "Hashem Melech." In fact, even if one is reciting Shema or another part of the prayer service when the congregation recites "Hashem Melech," he should stand for the recitation. One should not, however, interrupt his prayer to join in the recitation of "Hashem Melech." He simply stands together with the congregation. This applies even if one recites a part of the prayer service where Halacha allows interruptions, such as the Akeda or the Korbanot. Although he must stand together with the congregation, he should not interrupt his recitation to recite "Hashem Melech." Certainly, however, if one is not in the middle of prayer, but is rather learning or just sitting in the synagogue, he should stand and join in the recitation of "Hashem Melech." This applies also to the recitation of "Hashem Melech" during the Selihot service. The exception to this rule, the Ben Ish Hai writes, is the recitation of "Hashem Melech" during Hakafot on Simhat Torah. As that recitation is merely a Minhag (custom), and not required according to the strict Halacha, one who is in the synagogue during Hakafot and hears "Hashem Melech" is not required to stand or join in the recitation. Finally, the Ben Ish Hai writes that an adult must lead the recitation of "Hashem Melech." In congregations where minors are invited to lead the Pesukeh De'zimra service, an adult must replace the minor for the recitation of "Hashem Melech." The Ben Ish Hai emphasizes that congregations in which minors are allowed to lead the recitation of "Hashem Melech" must change their practice and see to it that specifically an adult leads this important part of the prayer service. Summary: When we recite "Hashem Melech" in the prayer service, we recite it twice, and we stand for this recitation. If one hears the congregation reciting "Hashem Melech" while he prays a different part of the service, he should rise with the congregation, though he should not interrupt his prayer. Minors should not be allowed to lead the recitation of "Hashem Melech," even in congregations which allow minors to lead the Pesukeh De'zimra service.

குர்ஆனை தஜ்வீதுடன் ஓதுவதன் அவசியமும் அதன் சிறப்பும்மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari04-03-2025Taqwa Masjid, Trichy

குர்ஆனை தஜ்வீதுடன் ஓதுவதன் அவசியமும் அதன் சிறப்பும்மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari04-03-2025Taqwa Masjid, Trichy

குர்ஆனை ஓதுவதும் அதன் சிறப்பும்Ramadan 2025 (1446) தொடர் மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari03-03-2025Taqwa Masjid, Trichy

குர்ஆனை ஓதுவதும் அதன் சிறப்பும்Ramadan 2025 (1446) தொடர் மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari03-03-2025Taqwa Masjid, Trichy

A deacon by the name of Stephen has been accused of blasphemy and now stands before the court of the Sanhedrin. False witnesses claimed that he had spoken against the law of God. Today, Stephen turns the tables on his accusers and puts them on trial for refusing to acknowledge Christ. Reciting a brief overview of Israel's history, he plainly shows them that it is Israel who is guilty of rebelling against God and resisting the Holy Spirit. In a rage, they rush to kill him, and Stephen becomes the first known Christian martyr, and as Tertullian later said, “The blood of martyrs is the seed of the church.” :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Reciting new original writings—Grateful and The Magic of Hello—as well as the recent Royal Dragon single from Darksoul Theatre. An ultra-short but impactful episode.

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குர்ஆன் ஓதுவதால் இவ்வளவு நன்மையாமவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari08-02-2025MDF Trichy

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comDay 25: Facing the Big Question—When is the Hour?Assalamu Alaikum wa Rahmatullahi wa Barakatuh!Welcome to Day 25 of our BeQuranic 2025 Challenge! Today, we dive into ayah 25 of Surah Al-Mulk, continuing this incredible journey of reflection, tajweed, and connection with Allah's words. Let's get started!BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Reciting the AyahAllah says:وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَـٰدِقِينَ“They ask, ‘When will this promise come to pass if you are truthful?'”Context and ReflectionIn this ayah, the Quraysh are responding to the Prophet ﷺ. After all the proofs and reminders—Allah's creation, His control over provision, and the promise of resurrection—they push back with skepticism:“When will this Day of Judgment happen, if what you're saying is true?”Let's unpack this further:1. The Quraysh's DoubtsThe Quraysh already believed in Allah as the Creator, but their struggle was with the concept of accountability. They couldn't accept the idea that there would be a Day of Reckoning where they would answer for their actions.For them, life was about power, wealth, and control. The idea of resurrection threatened their dominance, so instead of reflecting, they ridiculed.2. The Deeper Problem—ArroganceThis wasn't just a question of curiosity. It was arrogance. They mocked the idea of Qiyamah, not because they were seeking the truth, but because they were trying to dismiss it.This reminds us: Denial of the truth often stems from arrogance, not ignorance.

Alhamdulillah today is Friday, which means that today's post is going to be free for all. If you enjoy this post, and want to access all our other posts, consider joining as a BeQuranic Qrew for the price of less than two cups of coffee per month.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Welcome to Day 24 of the BeQuranic 2025 Challenge. Today's journey brings us to ayah 24 of Surah Al-Mulk—a short but profound verse packed with meaning. Let's dive straight in.Reciting the AyahAllah says:قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَSay, “It is He who created you and spread you throughout the earth, and to Him you will be gathered.”Reflecting on the MeaningIn this verse, Allah commands the Prophet ﷺ to deliver a powerful reminder: Allah created us, spread us across the earth, and one day, we'll all be gathered back to Him.Let's break it down:1. He created us and spread usThe word ذَرَأَ is fascinating. It doesn't just mean “to create”; it also carries the idea of scattering or spreading. Think about it: humanity started with Adam and Hawa (AS), and now we're spread across continents, speaking thousands of languages, living in diverse cultures.This is a beautiful reminder of our shared origins. No matter where we come from or what we look like, we all belong to one family.2. To Him, we will all be gatheredDespite our differences, our journeys will end the same way—back to Allah. Imagine that moment: humanity, from the first to the last, standing together on the Day of Judgment. Every deed, every word, every intention will be accounted for.This part of the ayah isn't just a reminder of accountability—it's also a subtle call to unity. Why fight, hate, or discriminate when we're all heading to the same destination?A Timeless LessonThis ayah brings to mind the verse from Surah Al-Hujurat:“O mankind, We have created you from a male and a female and made you peoples and tribes so that you may know one another. Verily, the most noble of you in the sight of Allah is the most righteous of you.” (49:13)Our differences—tribes, races, languages—aren't reasons for division; they're opportunities to connect and learn. At the end of the day, what matters isn't our lineage, wealth, or nationality, but our taqwa—our consciousness of Allah.Action Point for TodayHere's a simple challenge for today:• Get to know someone you don't usually interact with. Maybe it's your neighbour, a colleague, or even someone at the masjid. Strike up a conversation, share a smile, and remember: we all started from the same source.And while you're at it, reflect on how you can embody the prophetic akhlaq—spreading love, unity, and kindness wherever you go.Final ThoughtThis ayah beautifully ties together our origin, purpose, and ultimate destination. It reminds us of who we are, why we're here, and where we're headed.May Allah grant us the wisdom to appreciate our shared humanity and prepare for the day we are gathered back to Him.Jazakum Allahu Khair for tuning in. See you tomorrow, inshaAllah! Wassalamu Alaikum wa Rahmatullahi wa Barakatuh.Thanks for reading BeQuranic! This post is public so feel free to share it. 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

The blessing of Birkat Ha'gomel (which one recites after emerging from a situation of danger) must be recited in the presence of ten people. The authorities debate the question of whether one must repeat the Beracha if he recited it when ten people were not present. The Shulhan Aruch applies to this case the famous rule of "Safek Berachot Le'hakel," which means that one should not recite a Beracha in situations of uncertainty. One who mistakenly recited Birkat Ha'gomel while not in the presence of ten people therefore should not repeat the Beracha in the presence of ten people. Preferably, if he finds somebody who will be reciting the Beracha in the presence of ten people, then he should listen to the Beracha and have the person reciting the Beracha have in mind to fulfill his obligation, as well. Alternatively, he can repeat the Beracha in the presence of ten people but omit the phrase, "Hashem Elokenu Melech Ha'olam." Preferably, at least two Torah scholars should be present for the recitation of Birkat Ha'gomel. It is uncertain whether these two scholars should be among or in addition to the ten people – that is, whether there should be ten in addition to the scholars, or ten including the scholars. In any event, when possible, one should arrange to recite Birkat Ha'gomel in front of a group that includes at least two Torah scholars. However, one should not delay Birkat Ha'gomel for this purpose. If a person is in the synagogue with a Minyan but no Torah scholars are present, he should recite Birkat Ha'gomel despite the absence of Torah scholars, rather than delay the recitation to another day. One should recite Birkat Ha'gomel while standing, and the people listening should preferably be seated. The verse (Tehilim 107:32) speaks of praising God for one's salvation "Be'moshab Zekenim," which literally means, "among the sitting elders," implying that the people in whose presence one recites the Beracha should be sitting. After the individual recites Birkat Ha'gomel, the people listening answer "Amen" and then respond, "Mi She'gemalach Kol Tub Hu Yigmulcha Kol Tub Sela." This means, "He who has granted you all kindness shall [continue to] grant you all kindness." The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) writes that after the congregation answers with this response, the individual should then say, "Amen Ken Yehi Rason," expressing his wish that their prayer for him shall be fulfilled. Summary: Birkat Ha'gomel must be recited in the presence of ten people. If ten people were not present at the time of Birkat Ha'gomel, one nevertheless does not repeat the Beracha. It is preferable to have Torah scholars present for Birkat Ha'gomel, but the Beracha should not be delayed for this purpose. During the recitation, the individual reciting the Beracha should be standing and the audience should be sitting.

Session 5 - Reciting Quran by Shaykh Ashhar Ali

Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature. BG 17.15 ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://www.bbtacademic.com/books/ (USA only) https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualexperience #spiritualpurposeoflife #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualgrowthlessons #secretsofspirituality #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose

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The Mishna Berura (185:1) cites the Sefer Ha'hinuch's remark that one who ensures to recite Birkat Ha'mazon properly will always be provided with a respectable livelihood, throughout his life. In explaining the Sefer Ha'hinuch's comment, the Mishna Berura writes that this means, for one thing, making a point to recite Birkat Ha'mazon from a written text, and not from memory. Indeed, Hacham Baruch Ben-Haim would always tell us, "Otiyot Mahkimot" – "Letters make one wise." When we see the words, we are better able to concentrate on and understand their meaning. Moreover, we are less prone to forgetting the special additions for Shabbat and holidays if we recite Birkat Ha'mazon from a written text. It is worth mentioning in this context a remarkable story told of Hacham Ovadia Yosef when he was a six-year-old student in Rabbi Natan Saleem's Yeshivat Beneh Sion in Jerusalem. The school did not have printed Birkat Ha'mazon cards like we have today, and so Hacham Ovadia sat down and wrote cards for the children in his class, so they could all recite Birkat Ha'mazon from a written text. Already at this young age, the Hacham understood the importance of reciting Birkat Ha'mazon from a text, instead of reciting it from memory. Additionally, one should recite Birkat Ha'mazon in an audible voice, such that he can hear the words he recites. It goes without saying that one does not fulfill the obligation if he just reads the words with his eyes and does not recite them with his mouth. But in addition, one should recite the words in an audible voice. The Shulhan Aruch rules that after the fact, if one did not recite Birkat Ha'mazon in an audible voice, he has nevertheless fulfilled the obligation. Interestingly, however, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that since some authorities ruled that one does not fulfill the obligation if he recites Birkat Ha'mazon inaudibly, one who did so should then eat more bread and recite Birkat Ha'mazon properly in order to satisfy all opinions. Halacha does not follow this view, as Hacham Ovadia writes, but the Ben Ish Hai's ruling demonstrates to us the importance of reciting Birkat Ha'mazon in an audible voice, and not silently. And, of course, one must try to concentrate on the words of Birkat Ha'mazon as he recites them. The Bah (Rav Yoel Sirkis, 1561-1640) observes that the Peh Sofit does not appear anywhere throughout the text of Birkat Ha'mazon. The reason, he explains, is because this letter is associated with words that refer to calamity (such as "Shesef," "Kesef," and "Af"), and reciting Birkat Ha'mazon properly protects one from harm. It is well worth our while, then, to recite Birkat Ha'mazon slowly and patiently, and with concentration, which takes just a few minutes, fulfills (in many situations) a Torah obligation, and brings us great benefits both in this world and in the next. Summary: It is preferable to recite Birkat Ha'mazon from a written text, rather than from memory. Halacha requires reciting Birkat Ha'mazon in an audible voice, rather than silently, though after the fact, one who recited it silently has fulfilled his obligation (as long as he actually said the words with his mouth, and not just with his eyes). The merit of reciting Birkat Ha'mazon properly brings protection from harm as well as material blessing.

In this Exciting Episode! Join host Aaditya Mehta as he chats with the talented and inspiring Krisha Dave, a young open-mic artist making waves with her creative voice and writing talent. As a psychology student, Krisha brings unique insights and shares amazing messages that inspire and motivate you. Don't miss this engaging conversation! Subscribe for more inspiring episodes! Follow Krisha Dave on Instagram Instagram: ⁠https://www.instagram.com/krishakdave/⁠ Follow us on Instagram to get the latest news on our events and upcoming episodes: ⁠https://www.instagram.com/personalitydevelopmentpodcast/

Running order: Impossible: Were you in a plane crash?  Liam gave his Spotify wrapped to a stranger  Revenge is a dish best served petty  Currency quiz: Two million......... Lebanese pounds  What can you recite word for word?  Listen Live on the Nova Player App Follow us on Instagram - TikTok - FacebookSee omnystudio.com/listener for privacy information.

December 5, 2024 I Kings 20:16-43; Ps. 137:5-9; Prov. 29:5-8; Acts 13:13-15

In this shiur we discuss: 1) Texting someone in Israel when it's Shabbos there, 2) Beit Yosef meat vs. Glatt, 3) May a mourner say the kaddish after krias hatorah, 4) Wearing a tallis for an aliyah during the weekday, 5) What to do if you took out the Torah and realized it was at the wrong spot, 6) Giving maaser on money that you will receive, 7) Responding to kedusha when your personal nusach is different than the tzibbur, 8) Leaving a podcast on over Shabbos, 9) What can one eat at a hotel breakfast, 10) Wearing an apple watch over Shabbos, 11) Local anesthesia for a brias milah, 12) Reciting brachos while walking, 13) The latest time to recite the brachos of Krias Shema. [If you have any questions that you would like to submit for the shiur, please use this link www.hashevaynu.org/ask.

In this shiur we discuss: 1) Tzitzis on scarfs, 2) Bringing a machzor home when Yom Tov ends on Friday, 3) Folding laundry on Shabbos, 4) Removing dry cleaning tags on Shabbos, 5) The proper way to face the back of the shul during Lecha Dodi, 6) The proper way to place the Tefillin Shel Rosh, 7) Reciting a bracha on new tzitzis on Friday afternoon, 8) Covering knives during Birchas Hamazon, 9) Difference between milk and wine, 10) Cutting tzitzis strings with scissors and what to do with the cut strings. [If you have any questions that you would like to submit for the shiur, please use this link www.hashevaynu.org/ask.]

Sermon by Dr. Robert Lewis 1/27/2002 Islam Beliefs and Practices: Shahada (Declaration of faith): Reciting the statement of faith: "There is no god but Allah, and Muhammad is his prophet." Salat (Prayer): Performing five daily prayers facing the Kaaba in Mecca. Zakat (Charity): Giving alms (one-fourth of one's income). Sawm (Fasting): Abstaining from food and drink from sunrise to sunset during Ramadan. Hajj (Pilgrimage): Making a pilgrimage to Mecca once in a lifetime. Jihad (Struggle): Engaging in personal and/or community struggle to defend or spread Islam. Comparison of Islam and Christianity: Prophethood: Muslims believe Muhammad is God's final prophet (fulfilling Deuteronomy 18, according to their interpretation), while Christians believe Jesus is the final prophet. Holy Books: Muslims consider the Quran to be God's final and infallible word, while Christians believe the Bible is God's word, though they acknowledge different interpretations. Nature of God: Muslims believe in one God, Allah, while Christians believe in the Trinity (one God in three persons). Human Nature: Muslims believe humans are born with a good nature, while Christians believe humans are born with a sinful nature. Salvation: Muslims believe salvation is achieved through complete surrender to Allah and good deeds, while Christians believe salvation is a gift from God through faith in Jesus Christ. Jesus Christ: Muslims view Jesus as a prophet, but not as God incarnate or the Son of God, a belief considered the greatest sin (shirk) in Islam. The Cross: Muslims deny that Jesus was crucified, believing he was taken up to heaven. The Bible: Muslims believe the existing Bible has been corrupted, while Christians believe it is God's inspired word.       Selected

The Shulhan Aruch (Orah Haim 168) establishes that if one eats a significant quantity of "Pat Ha'ba'a Be'kisnin" (the precise definition of which will be discussed in a separate installment), such as cake, then he must wash Netilat Yadayim, recite "Ha'mosi" before eating, and recite "Birkat Ha'mazon" after eating, as though he was eating bread. Specifically, if one eats 216 grams or more of "Pat Ha'ba'a Be'kisnin," then he must treat the product as bread. If one intended to eat 216 grams of "Pat Ha'ba'a Be'kisnin" but then decided to stop eating before he consumed this amount, then he recites "Al Ha'mihyah" instead of Birkat Ha'mazon. Even though he had washed Netilat Yadayim and recited "Ha'mosi," planning to eat the amount of 216 grams, nevertheless, since in the end he did not eat this amount, he recites "Al Ha'mihya." Conversely, if one recited "Mezonot" over "Pat Ha'ba'a Be'kisnin," anticipating eating less than 216 grams, but in the end, he indeed ate this amount, then he must recite Birkat Ha'mazon after eating. If, at the time he changed his mind, he planned to eat an additional 216 grams, beyond what he already ate, then he must wash Netilat Yadayim and recite "Ha'mosi," since he is now planning to consume this amount of "Pat Ha'ba'a Be'kisnin." If, however, he decided to eat a quantity that is less than 216 grams, but combined with what he already ate amounts to 216 grams, then although he must recite Birkat Ha'mazon after eating, he does not need to wash Netilat Yadayim or recite "Ha'mosi," since he is not planning now to eat 216 grams. Summary: If a person plans to eat 216 grams of "Pat Ha'ba'a Be'kisnin" – such as cake – then he must wash Netilat Yadayim and recite "Ha'mosi," just as he would if he were eating bread. And if he indeed ate this amount, then he must recite Birkat Ha'mazon. If he stopped eating before consuming this amount, then he recites "Al Ha'mihya." If he had planned on eating less than 216 grams, but then decided to continue eating such that he will end up eating this amount, then after eating he recites Birkat Ha'mazon. If, at the time he changed his mind, he planned to eat 216 grams more, then he must at that point wash Netilat Yadayim and recite "Ha'mosi."

Segment 1 • If you want to manage anxiety better, first decide where your trust lies—God or self? • Being "alone" is vastly different from being a "child of God." Anchor yourself in God's identity. • Anxiety isn't something you'll avoid, but trusting God over yourself changes everything. Segment 2 • If you bet on yourself, anxiety will persist. Put both feet into the Christian camp for real peace. • Shocking stats reveal many Christians think viewing porn is compatible with a healthy life. Is it really? • To experience a life of meaning, lose the things that drag you down and fully embrace following Jesus. Segment 3 • Ronald Reagan spoke with themes that elevated people's thinking. Where are today's leaders who inspire and challenge us? • Hollywood's trashy movies and "no fault divorce" legacy contrast sharply with elevated thinking. • Worldliness makes sin look normal and righteousness look strange. It's time to discern. Segment 4 • Reciting creeds like the Westminster Catechism offers guidance on living righteously in an age of slander. • Standing firm for truth isn't the same as slandering others. Righteousness requires integrity in how we speak and act. • There's a time for firm words, but slander defames both people and God's law. ___ Thanks for listening! Wretched Radio would not be possible without the financial support of our Gospel Partners. If you would like to support Wretched Radio we would be extremely grateful. VISIT https://fortisinstitute.org/donate/ If you are already a Gospel Partner we couldn't be more thankful for you if we tried!

The Seder Hayom (Rabbi Moshe ben Machir, 16th Century, Tsfat) makes a remarkable statement regarding the Beracha of Asher Yasar. He first writes that one should reciter the Beracha carefully, word by word, having full intent and concentration on the meaning of the words, which are a praise to the perpetual kindness of Hashem who enables our bodies to function by expelling wastes. If not for this ability, no sum of money to pay the greatest doctors could help a person, and he would die. Hashem formed the various cavities and compartments in the body to retain the beneficial nutrients and expel the harmful waste, so that we could live in health and stand before Him. He continues and declares that one who is scrupulous in reciting Asher Yasar with this Kavana will never get sick his entire life and will not need the services of doctors or their treatments.

The Shulhan Aruch (Orah Haim 114:2) writes that one may not begin reciting "Mashib Ha'ruah" in the Amida prayer until the Hazan announces before Musaf on Shemini Aseret that it should be recited. Therefore, if a person prays at home, such as if he is ill or for some other reason cannot attend the prayers in the synagogue, he should not pray Musaf until the time the congregation prays. He must wait until the time when he can be certain that the Hazan had made the announcement to begin reciting "Mashib Ha'ruah." At that point, even though he did not hear the Hazan make the announcement, he may recite Musaf with "Mashib Ha'ruah," since the announcement was made in the synagogue. Likewise, if a person comes to the synagogue late on Shemini Aseret and sees that the congregation had begun reciting Musaf, he may recite the prayer at that point with "Mashib Ha'ruah," even though he did not hear the Hazan's announcement. Hacham David Yosef, in his Halacha Berura, discusses the case of a person who finds himself in a place without a Minyan on Shemini Aseret. He writes that in this case, one must wait until the time when most congregations have begun reciting Musaf, which is after six hours into the day. Hacham David also addresses the situation of a place with multiple Minyanim, such as if one lives in a city where some people pray very early (at "Netz") while others pray later (as is the case in Brooklyn and most large Orthodox Jewish communities). He writes that if a person prays at home, he may begin Musaf after the time when the early Minyan begins Musaf, even if he does not normally pray at the early Minyan. However, if one is praying in the later Minyan, and wants to pray Musaf on his own before the Minyan reaches Musaf, it is uncertain whether he may rely on the announcement made by the Hazan in the early Minyan. Finally, Hacham David writes that if a person arrives at the synagogue on Shemini Aseret while the congregation recites Musaf, and he begins praying Shaharit at that point, he does not recite "Mashib Ha'ruah" in Shaharit. Even though he is covered by the announcement made in the synagogue, he begins reciting "Mashib Ha'ruah" only during Musaf, and not during Shaharit. Summary: One may not begin reciting "Mashib Ha'ruah" on Shemini Aseret until the Hazan in the synagogue announces before Musaf that it should be recited. Therefore, one who prays at home on Shemini Aseret should not recite Musaf until the time he expects the first Minyan in the town to begin reciting Musaf. If he is in a place without a Minyan, he should not begin Musaf until the end of six hours into the day. If a person arrives in the synagogue after the congregation began reciting Musaf, and he begins praying Shaharit, he does not recite "Mashib Ha'ruah" in Shaharit but does recite it in Musaf.

Welcome to UnMind podcast, number 165. In this segment, with a sigh of relief, we turn away from the horror show that is the climactic crescendo of the current 4-year election cycle, with its implications for climatic consequences — as we are witnessing with the 1-2 punch of Hurricane Helene and Hurricane Milton, Mother Natures' odd couple of the moment and probable precursors of more to come. It is as if God's eraser is being applied to the original plan for this nation, eradicating whole swaths of our occupation of what was once Her sacred wilderness. In the face of such catastrophe — which we consider “unprecedented,” in the worn-out superlative of the day, “only because of our ignorance,” according to the great Ch'an poem Hsinhsinming, Trust in Mind. Whether innocent or willful, this ignorance causes us to question the bedrock assumptions we make about the importance and relevance of our most personal aspirations in the practice of Zen. Of course, the Earth has endured much worse in its lifetime, known as the “five major extinctions,” where many of the species prevalent on her fragile surface did not survive the change intact. The human species may now be facing a similar extinction, ironically, as an unintended consequence of our success in dominating the planet, or so we are told. In this context, there seems to be little point in paying attention to the relatively trivial aspects of coping with everyday life, let alone hoping that the outcome of the election is going to make much of a difference, but that is precisely what I would like to share with you in what follows. Zen practice is eight days a week. For the last year or so, I have been more committed than usual to regularly attend morning meditation at the Zen center, which for me incurs only a 10- to 15-minute drive, depending on traffic, from our home. Nonetheless, because it starts at 6:00 o'clock am, I have to exercise some diligence in going to bed a bit earlier than I might like, as well as getting out of bed, and out of the house, to arrive in time before the others do. In a city like Atlanta, the commute — to work and back, or anywhere else — becomes a part of the calculation. So I thought it might be interesting to you to hear a blow-by-blow account of what I go through as my morning routine. Perhaps it will encourage you to endeavor to visit the zendo in person more often, as one of many of the “damn your lousy excuses” from that chapter in “The Original Frontier.” Let me touch on some of the repeat highlights of negotiating daily practice around regular sitting in a non-monastic setting. Getting ThereMaster Dogen reported that his teacher in China, Nyojo Zenji, made a vow to leave his bed “like a pair of old shoes” each morning. I am not sure of what kind of shoes they wore in those days, but in my case at least, old shoes can be a lot more comfortable than new ones. And with the process of aging, getting up and getting going each day can be a real adventure in recovery. Moving from the horizontal to the vertical in proprioception becomes an exercise in defiance of gravity. Setting the AlarmA great luxury of being semi-retired, or retired into full-time Zen, as I like to think of it, is the non-necessity of using an alarm. At last I have come into accordance with the old Zen saying, “When tired I sleep; when hungry I eat” — a description of reality, and a prescription for practice, from a time in which no one had a clock, let alone a motherboard embedded in a slab of silicon. I reluctantly set the alarm for 5:30 AM in order to be sure to arrive at ASZC in time to open for the 6:00-7:00 AM sit. When the alarm went off, I was already half-awake. As if my subconscious mind was aware of time as measured by the tick-tock of battery-operated electrons. Dressing in the DarkCommitted to attending every morning for five weekdays, and to leaving the house just in time, my morning routine is quick and simple. I keep my Zen outfit readily available, so I can dress as quickly as possible, pick up the things I need, and be out the door. This involves pulling on clothing in the dark, including my long-sleeved tee-shirt made of bamboo. Proceeding by touch in lieu of vision offers three ways to get it wrong, and only one way to get it right. If the garment has a label at the back of the neck that can be felt, it provides tactile clues to orientation to put the shirt on correctly. But If not, you might put it on backward; inside out; or inside out and backward. In one recent instance, I thought I had it right, because in lieu of a label at the back of the collar, my pullover has a small triangle on the front that can be identified clearly through touch. But when I returned home after zazen, and looked in the mirror, I found that the shirt was not on backward — but it was inside-out. The pants I wear to sit in are also made of bamboo, soft and stretchy, so they tend to be clingy when I am pulling them on, so I perch on my bureau, or chest of drawers, and pull them on one leg at a time — they have tie-strings in front, so no problem in getting the front-to-back and inside-to-outside orientation correct there — but my left foot always tries to find its way into the pants pocket. I have to remember to put my socks on after my pants, because the enhanced friction of cloth-on-cloth increases the likelihood of becoming tangled in the leg of the pants. Driving to the CenterAt 5:30 AM it is still dark in Atlanta at this time of year, so I turn on the headlights. Our car does not have an audible warning if the lights are left on, so I have to be careful about turning them off once I reach the Zen center, and even more so after I return home, when it is light. I have managed to run the battery down more than once. Just another mindfulness moment. Neighborhood traffic is light at this time of day, though where we live is very much an inner-city location. The route to the Zen center is only three miles or so, as a crow flies, but it passes through six stoplights and one stop sign at the various intersections along the way, which takes about ten minutes. Potholes are the bigger nuisance, and I know from the school of hard knocks where each and every one of them is. Sometimes, half-asleep, I forget, and am rudely reminded by the sudden bump and loud noise, like the kyosaku stick, which, as Matsuoka-roshi would often say, will “wake you up.” If all goes well, I arrive within fifteen minutes or so of the start time, turn on the lights, burn a stick of welcoming incense, and settle in at the Doan, or time-keeper, station. One of our current fulltime residents is an early bird, so she is usually there to unlock the door and meet and greet any attendees even before I arrive. But residents are, by nature, transient. Again, we are not monastics, and the modern Zen center is not a monastery. It is more like a bivouac, a temporary gathering place where we reconnoiter to rest up and regroup before reentering the fray of the battle of everyday life. Retreats, or sesshin, are an extended version of this hunkering down, more like an attack on our life issues, than a retreat from them. AttendingSoon, I am sitting in my spot with the clock, gong, and clacker-sticks at the ready to time the alternating bouts of sitting and walking meditation. If others arrive in time, I strike the gong three times at precisely 6:00 AM, which signifies the beginning of the period, marking the three bows the head priest usually makes before joining the group in zazen. If I suspect someone is coming but may be late, I wait until 5 minutes or so after to strike the gong. You can hear the cars arriving in the parking lot outside, and it is better to let the late-comers join before striking the starting gongs. SittingSettling into the posture includes embracing the stubborn resistance of tendons and ligaments in the legs and knee joints to being folded into the pretzel-like figure of crossed legs or kneeling, the so-called “lotus” and “seiza” postures. I favor the more relaxed “Burmese,” or native American style of tucking the legs under, instead of twisting the knee joints to rotate the ankles and feet to turn the soles up, in the classic posture illustrated by various iconic statuary and images of the Buddha and bodhisattvas. Fortunately, these aspects of “sitting upright in Samadhi” are less important than that the spine, neck and head be oriented in one straight, vertical line, “between heaven and earth,” as Matsuoka-roshi used to say. TimingBeing responsible for timing the sitting, both for oneself and for others, puts a different slant on our perception of time. We typically sit for two 25-minute periods with walking meditation of 5 minutes in between. I do not like looking at the clock, or timing my own sit at home, but when attending on others, I have to keep track of the time for their benefit. So the apparent friction between “self-and-other” raises its unlovely head, sometimes arousing a mild resentment, to accompany the natural resistance of the body to sitting still. When the time for walking meditation (J. kinhin) comes, we ring the bell twice, and strike the clacker sticks, twice at the beginning, and once at the end, of the five minutes or so. All signaling is non-verbal, in order to relieve the participants of the irritant of the human voice. ChantingAt the end of the last period of sitting, we strike the bell once before beginning the morning service. The sound of the big gong (J. kane) is said to be the “voice of Buddha.” Reciting the daily feature chant from our “Zen Practice at Home” manual, we are reminded of the various teachings of our Indian, Chinese, and Japanese ancestors. When someone is in need of training, we stay behind for a half hour or so to go over the protocols or leading the service, or whatever details they want to review more closely. LeavingAfter “leaving no traces” by restoring the zendo to its pristine appearance, and shutting down the facility, I drive home by the reverse route that I followed coming to the morning session, with variations depending upon the local morning traffic that has increased dramatically over the span of a couple of hours. I know all the shortcuts to avoid the morning rush on the main north-south route of the neighborhood commute to work, as well as local parents escorting their progeny to the bus stop, to be picked up and safely transported to the local schools. It reminds me that Master Dogen once commented that what we are doing in Zen — zazen meditation and Dharma study — is developing “true intelligence.” I find myself hoping that the children being herded to their public and private institutions of learning will someday be exposed to this Dharma, the most refined level of education. Arriving HomeWithin a time span of approximately twice the duration of the earlier commute to the Zen center, given the exponentially increased traffic load, I arrive home again in the daylight of the rising sun. (Although, of course, the sun does not rise, nor does it set, technically speaking. But I digress.) Sometimes, along the way, I will stop and pick up a couple of large lattes — one regular, one decaf — and perhaps a breakfast croissant, from one of the three or four coffee shops along the way, one of the perks of living in a lively inner-city setting. I am reminded of the historical factoid that coffee shops were once banned in the cities of Greece, when they had become hotbeds of revolutionary fervor. The social or political downside of being over-caffeinated, I suppose. Other mornings I will make my own breakfast, or crawl back into bed, depending on the after-effects of the prior evening's schedule and activities. Then, in 24 hours or so, I do it all over, once again. With enough repetition, it becomes routine, this daily practice of public, group zazen, bookended by sleep, work, rest and re-engagement in the passing pageantry of life. Best way to start the day.

Before any magician summons a spirit listed in a grimoire it's very important to understand ritual timing. Let's explore how spirits of the hour, day and season all should be invoked before the aforementioned target beings, whether celestial, terrestrial, sublunar, airy, elemental, gnomish or of the more infernal variety. Thank you to my Glitch Bottle Patreon supporters for making posts like this possible! ⇓ ⇓ ⇓► ✅Techniques of Solomonic Magic '- https://www.amazon.com/Techniques-Solomonic-Magic-Stephen-Skinner/dp/0738748064/ ► ✅Elucidation of Necromancy (Joseph H. Peterson) - https://www.amazon.com/Elucidation-Necromancy-Lucidarium-Nigromantice-attributed/dp/0892541997/ ► ✅EsotericArchives.com - https://www.esotericarchives.com/solomon/heptamer.htm ✦

The Shulhan Aruch (Orah Haim 584) writes that Hallel is omitted from the service on Rosh Hashanah and Yom Kippur, despite the fact that we recite Hallel on every other Yom Tob (listen to audio recording for precise citation). The Mishna Berura (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933) explains (listen to audio recording for precise citation) that we omit Hallel because the festive singing of Hallel is inappropriate on these days of judgment, when the books of life and death are opened before God. The festive nature of Hallel is incongruent with the fear and dread we experience on Rosh Hashanah and Yom Kippur as we stand in judgment before God. The Mishna Berura adds that although we are confident on Rosh Hashanah that we will earn a favorable judgment, as God is a compassionate and loving judge, nevertheless, we must experience a sense of fear and dread. Interestingly enough, the Mishna Berura writes that the feelings of fear and anxiety experienced on Rosh Hashanah are themselves a source of merit for us as we stand in judgment, and help ensure a favorable outcome. Therefore, despite our confidence, we do not recite Hallel, as this festive reading in inconsonant with the emotions we are to feel on these days. The Mishna Berura adds, however, that one who reads Tehillim on Rosh Hashanah may include the chapters of Hallel in his reading, since he reads them as prayer and not as a festive Hallel service. In this Siman, the Shulhan Aruch also discusses the proper procedure for the Torah reading on Rosh Hashanah. Two Sifreh Torah are removed from the ark, and, on the first day of Rosh Hashanah, we read from the first Torah the section in Bereshit that tells of Yishak's birth, until (and not including) the narrative of the Akeda. We make five Aliyot in this section, except when Rosh Hashanah falls on Shabbat, in which case we make seven Aliyot. For the Maftir reading, we read the verses from the Book of Bamidbar that describe the Musaf offering on Rosh Hashanah. The Haftara reading for the first day of Rosh Hashanah comes from the beginning of the Book of Shemuel, and tells the story of the birth of Shemuel and the song sung by his mother, Hanna, after his birth. The Mishna Berura explains that we read these stories because, according to tradition, it was on Rosh Hashanah that Sara and Hanna (as well as Rahel) conceived after many years of infertility. It is customary on Rosh Hashanah to recite many Piyutim (liturgical hymns). These prayers were written by renowned and righteous Sadikim, and nobody should make the mistake of questioning or underestimating their importance. These are sacred prayers that must be carefully recited with seriousness and concentration. One certainly should not involve himself with other activities – even Torah learning – when the congregation recites Piyutim. Care should also be taken to recite the text in precise accordance with the community's custom. The Maharshal (Rabbi Shlomo Luria of Lublin, Poland, 16th century) records an incident where a Rabbi of a certain community changed the text of a Piyut on one occasion, in deference to a Rabbi who was visiting from another country, where a different text was used. Tragically, that Rabbi lost a child during the following year. The Rabbi proclaimed that this tragedy was a punishment for the grave sin of tampering with his community's customs by changing the prayer text. The customs regarding the Piyutim, like all our customs, were established by outstanding Sadikim, and each community must carefully and strictly follow its time-honored traditions. It has been noted that the word "Minhag" ("custom") has the same letters as the word "Gehinam," indicating that by following our traditions, we are protected from the fires Gehinom and are deemed worthy of a favorable judgment. Summary: Hallel is not recited as part of the prayer service on Rosh Hashanah or Yom Kippur, but one who recites Tehillim on these days may include the chapters of Tehillim. On the first day of Rosh Hashanah, we read (as the Torah and Haftara readings, respectively) the stories of Yishak's birth and Shemuel's birth, because it was on Rosh Hashanah when their mothers conceived after many years of infertility. It is critically important to recite the traditional Piyutim (hymns) on Rosh Hashanah, and to use the precise text, each community according to its custom.

When making an effort to shift the qi of any space, whether it's your home or office, quite often the best place to start is with a space clearing ritual. Over time, qi accumulates and this energy can really affect your present and future circumstances, so we want to make sure that it is positive and supportive. In order to do this, it's important to regularly clear your space of any unhelpful or stagnant energy. For this week's episode, we are going through our top seven space clearing rituals and how they can be implemented to best ensure that the qi of any space stays vibrant and fresh.What we talk about in this episode:-Tibetan metal bells and how their sounds can cut through any stagnant energy like a sword-Reciting mantras or prayers as an effective way to clear a space-Smoke cleansing with incense and herbs-The absorbent qualities of salt-Essential oils to dramatically shift the energy and clear a space-Black tourmaline to repel negative qi-Fresh oranges for vibrant yang energyand much more!and much more!Thanks so much for listening to the Holistic Spaces Podcast brought to you by Mindful Design Feng Shui School!-Sign up for our newsletter for exclusive complimentary special workshops and offers for our newsletter subscribers ONLY! -Make sure you're following us on Instagram for feng shui tips and live Q&A's.-Learn about our courses and certification on our website at: Mindful Design School.-Check out our older episodes on our Holistic Spaces Podcast archive.MORE QUESTIONSHire one of our Mindful design school Grads for a 1-1 consultation. We know so many personal questions come up. That's why you need a 1-1! Laura and Anjie offer all these freebies, but if you want to learn more it's time to ask a professional. learn more HERENEW EPISODES OF THE HOLISTIC SPACES PODCAST BY MINDFUL DESIGN ARE AVAILABLE EVERY MONDAY.Time stamps for the episode:-[02:33] Introduction-[03:10] Bells and chimes-[04:44] Mantras-[07:36] Herbs and incense-[11:04] Salts-[13:58] Essential oils-[16:05] Black tourmaline-[18:12] OrangesORDER OUR NEW BOOK HERE

There is a custom to recite ten chapters of Tehillim each day during the month of Elul after the morning Shaharit service. By reciting ten chapters each day throughout the thirty days of Elul, one completes the entire 150-chapter book of Tehillim twice, reading a total of 300 chapters. Three hundred is the numerical value of the word "Kaper" ("atonement"), and is thus a very significant number as we approach the judgment on Rosh Hashanah. The custom is to continue reciting Tehillim even after Elul, and complete the book a third time during the Aseret Yemeh Teshuba – the Ten Days of Repentance from Rosh Hashanah through Yom Kippur. It should be noted that while this is certainly a laudable practice that we should all endeavor to observe, one must ensure to recite the text slowly and with precision. Often, in a person's rush to complete the customary quota of ten daily chapters, he reads the text incorrectly, mispronouncing words and skipping letters or syllables. There is an important principle that when it comes to voluntary prayers such as this, "a little with concentration is preferable to a lot without concentration." Quality is far more important than quantity. Therefore, if a person is unable to spend the time reciting ten chapters of Tehillim each day with precise, proper pronunciation and concentration, it is preferable for him to recite fewer chapters correctly and with concentration. Summary: It is an admirable custom to recite ten chapters of Tehillim each day throughout the month of Elul, and to then recite the entire book of Tehillim over the course of the Ten Days of Repentance. One must ensure, however, to recite the words properly and with concentration, and it is preferable to recite fewer chapters properly than to recite ten chapters improperly.

If a person recites Selihot privately, or if fewer than ten men came for Selihot and those who are in attendance must pray Selihot without a Minyan, what is the proper procedure to follow? As discussed in a previous edition of Daily Halacha, the section of the "Yag Midot" (the thirteen divine attributes of mercy) may not recited as prayer without a Minyan, because it has the status of "Dabar She'bikdusha" ("matter of holiness"), which requires a Minyan. One may, however, recite the "Yag Midot" privately if he reads it with the "Te'amim" (cantillation notes), such that he reads it like he reads any other section of Tanach. One who recites Selihot without a Minyan may recite the paragraph of "Kel Melech," which introduces the "Yag Midot." However, if it is expected that a Minyan will soon arrive, then the people present should preferably skip "Kel Melech" and the "Yag Midot" and recite them once there is a Minyan. Sections of the prayer that are recited in Aramaic should not be recited without the presence of a Minyan. The Gemara in Masechet Shabbat teaches that God's ministering angels do not understand Aramaic. Thus, when a person prays without a Minyan, he requires the assistance of angels who bring his prayers before God. One therefore should not recite Aramaic prayers in private, since the angels are unable to understand his prayer and thus the prayer has no means by which to come before God. When one prays with a Minyan, however, the prayer ascends directly to the Heavenly Throne without the assistance of the angels, and thus Aramaic prayers may be recited in the presence of a Minyan. Hence, when praying Selihot without a Minyan, one must omit the Aramaic sections, such as Rahamana, Maheh U'maseh, De'aneh La'aniya and Marana Di'bishmaya. If a person or group of people prays without a Minyan, he (or they) may recite the other sections of Selihot, such as Shebet Yehuda, Ribono Shel Olam, Lema'ancha, L'Hashem Ha'rahamim Ve'he'selihot, Hashem Melech, and all the Viduyim (confessionals). If a Minyan arrives afterward, the Hazan should recite the half-Kaddish normally recited before Selihot, and the congregation should then recite all the sections that had been omitted, including the "Yag Midot." Summary: If one prays Selihot without a Minyan, he must omit all Aramaic sections of the Selihot service, and may recite the section of the "Yag Midot" only if he reads those verses with the "Te'amim." He may recite all other sections of the Selihot. If a group recited these parts of the Selihot and then a Minyan arrived, they recite half-Kaddish followed by all the sections of the Selihot that had been omitted, including the "Yag Midot."