The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes (listen to audio recording for precise citation) that on Friday night, after one looks into the Kiddush cup and recites the introductory "Le'shem Yihud" prayer, he should begin reciting the actual Kiddush text. The custom in our community is to begin Kiddush from the words, "Yom Ha'shishi." After completing that paragraph, and before reciting the Beracha of "Boreh Peri Ha'gefen," one should recite, "Sabri Maranan" (literally, "With permission, gentlemen"). The Ben Ish Hai writes that even if one recites Kiddush alone, he should nevertheless recite, "Sabri Maranan" for reasons related to Kabbalistic teaching. After reciting "Sabri Maranan" and the Beracha of "Boreh Peri Ha'gefen," one recites the Beracha of Kiddush, which contains precisely thirty-five words. The Ben Ish Hai writes that one should recite the Friday night Kiddush while standing, in accordance with Kabbalistic teaching. Before drinking the wine, however, one should sit and then drink in a seated position. The Ben Ish Hai notes that Rav Haim Vital (1543-1620) recorded that this was the custom of his teacher, the Arizal (Rav Yishak Luria, 1534-1572). The reason for sitting while drinking Kiddush, the Ben Ish Hai explains, relates not to Kabbalistic teaching, but rather to simple "Derech Eretz" (manners and etiquette), as it is appropriate to sit while drinking. In fact, the Gemara in Masechet Gittin (70) lists three habits that endanger a person's health, and includes drinking while standing in this list. Interestingly enough, the Ben Ish Hai observed that the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) omitted this warning from his Hilchot De'ot, where he discusses proper health habits. The Ben Ish Hai speculates that the Rambam perhaps understood the Gemara's comment as noting the danger of engaging in all three activities listed, but not of each independently. The Rambam thus concluded that there is no danger involved in drinking while standing, and for this reason, perhaps, many people do not make a point of sitting while drinking, such as at parties and other functions. In any event, since the Arizal reportedly ensured to sit before drinking the Kiddush wine, it is certainly proper to sit after reciting Kiddush and then drink the wine. Summary: When one recites Kiddush on Friday, he should recite "Sabri Maranan" before the Beracha of "Boreh Peri Ha'gefen," even if he recites Kiddush alone. One should stand during the recitation of Kiddush, and then sit so that he drinks the wine in a seated position.
The A-Team is back for another episode of the Rock That Fitness Podcast! This episode is inspired by a Tony Robbins quote “Where your focus goes, your energy flows” along with my own activities that I am currently focusing on. Coach Abby and I start by talking about creating goals based on what you truly want your life to look like! This happens by being specific, getting clarity, and creating a plan to make your goals happen. We continue our conversation on maintaining focus by reflecting on: ⭐️Having the “delusional” belief that you can achieve your goals ⭐️Reciting daily affirmations ⭐️Shifting your identity can create a path to your goals ⭐️Having a like minded community to hold yourself accountable Thank you all for your comments and reviews of the podcast! Don't forget to keep those coming in so you can get a shout out on an episode! Let's spread the message far and wide ⭐️❤️. Click the link to get on the waitlist for the Rock That Fitness Open Registration starting November 16th!--> https://www.rockthatfitness.com/rockthatfitness Links: RTF# 28 What Do You Want in 2023? Set Your Goals, Work on Your Goals, and Keep Working on Your Goals! https://spotifyanchor-web.app.link/e/v3CA3ZsaTvb RTF# 42 Finding Consistency, Crushing Goals, and Breaking Free from Emotional Eating with RockStar Spotlight of the Month Nicole Guerrieri https://spotifyanchor-web.app.link/e/WOL5adRAOyb Join Rock That Fitness Email List for Updates and tips on Nutrition, Fitness & Mindset! https://www.rockthatfitness.com Rock That Fitness on Instagram https://www.instagram.com/rockthatfitness Music from Uppbeat (free for Creators!): https://uppbeat.io/t/cruen/we-got-this License code: RBWENWHGXSWXAEUE
Gives gives his testimony to the Sanhedrin. Reciting a history of Israel, Stephen makes the case that those with “stiff necks” and “uncircumcised hearts” have always rejected God’s purposes. Incensed, they drag Stephen outside the city and stone him to death. And so Stephen becomes the first disciple to follow Jesus through death.
It is proper to cover the table with a tablecloth for the Shabbat meals, as an expression of honor for Shabbat. Hacham Ovadia Yosef writes that the tablecloth does not necessarily have to be white. It is customary on Friday night to sing "Shalom Alechem" upon returning from the synagogue. In this hymn we welcome the angels that escort us home from the synagogue on Friday night. The Gemara in Masechet Shabbat (119) writes that a person is accompanied by two angels as he walks home from the synagogue on Friday night – a good angel to his right, and a hostile angel to his left. If the house is neat and properly arranged for Shabbat, then the kind angel declares, "May it be His will that it should be this way next week, as well." The hostile angel is then compelled to respond, "Amen." If, however, the house is disorderly and not prepared for Shabbat, then the hostile angel proclaims, "May it be His will that it should be this way next week, as well," and the good angel has no choice but to answer, "Amen." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Bereshit (29), writes that the proper text of "Shalom Alechem" is "Melech Malcheh Ha'melachim…" This is as opposed to the text customarily recited by Ashkenazim, "Mi'melech Malcheh Ha'melachim…" After singing "Shalom Alechem," one recites "Ki Malachav Yesave Lach" and "Eshet Hayil." The bread on the table should be covered during Kiddush. Normally, when a person eats bread and wine, Halacha requires reciting the Beracha over the bread before reciting the Beracha over the wine. On Shabbat, however, one may not eat before reciting Kiddush, and we must therefore recite the Beracha over wine before reciting the Beracha over the bread. In order not to "embarrass" the bread, which is usually given precedence, we cover it while we recite Kiddush. Furthermore, the covering commemorates the Manna, the miraculous food that fell from the heavens to sustain Beneh Yisrael as they traveled in the wilderness, which was covered both on top and on the bottom. Therefore, one should ensure that the bread is covered both on top and on bottom. The tablecloth or a breadboard suffices as the bottom covering. Hacham Ovadia Yosef (listen to audio recording for precise citation) rules that one should also cover all "Mezonot" food that is on the table during Kiddush. On weekdays, "Mezonot" food, like bread, is eaten before wine, and thus the concern for not "embarrassing" the bread during Kiddush applies to "Mezonot" food, as well. Hence, as Hacham Ovadia cites from several authorities, one should cover "Mezonot" food during Kiddush. Although the work "Az Nidberu" rules leniently in this regard, and does not require covering "Mezonot" food, it is proper to follow the stringent position. This is especially true when a person eats a breakfast on Shabbat morning consisting of only "Mezonot" food, without bread, in which case the "Mezonot" food takes the place of bread; the "Mezonot" food must be covered during Kiddush. But even on Friday night, or on Shabbat lunch, when one has bread on the table, the "Mezonot" food should also be covered. Over foods, however, such as fruits and vegetables, do not have to be covered during Kiddush. Summary: One should cover the table with a tablecloth for the Shabbat meals. During Kiddush, one should cover the bread and "Mezonot" food on the table, on top and on bottom, though the tablecloth or breadboard suffices for the bottom cover. In the "Shalom Alechem" hymn recited on Friday night, the proper text according to Sephardic custom is "Melech Malcheh Ha'melachim," as opposed to "Mi'Melech Malcheh Ha'melachim."
In this shiur we discuss: 1) Bracha on the release of hostages, 2) Make up tattoo, 3) Gifts to one's wife while she is in aveilus, 4) Tevilas Keilim on china, porcelain and teflon, 5) Water before havdala, 6) Reciting the first bracha of Birchas Hamazon aloud, 6) How many people need to eat to have a zimun.
Ek Shloki Bhagwat is a single verse that is said to have the same benefits as reading the entire Srimad Bhagwat. Reciting the verse is said to purify the mind, body, and soul, destroy sins, and inspire people to do good. To know more about ''Ek Shloki Bhagwat Geeta'' listen to the podcast What is the logic with Dr Sheesham Aggarwal now available on all audio platforms. To know more about Upnishad read the book- https://www.amazon.in/s?i=stripbooks&rh=p_27%3ADr.+Shisham+Bansal&ref=dp_byline_sr_book_1See omnystudio.com/listener for privacy information.
If you're in emotional distress or suicidal crisis, find help in your area with Find a Helpline.When you purchase an item after clicking a link here, we may earn a commission. It's an easy way to support our work.U.S. Army General Gregg Martin was forced to retire from the military when he experienced a mental health crisis. He shared that story in detail when I spoke with him last December.His book, Bipolar General: My Forever War with Mental Illness, is now available.In my latest conversation, we focused more on his success since his diagnosis.A vital part of thriving for Gregg has been finding a sense of purpose. He explains:Once I began my road to recovery seven years ago and moved to Florida, my big question was, “What is my mission? What is my purpose?”I played around with that for a couple of years and talked to different mentors, read a lot of literature on this subject and looked to spiritual materials as well. Then, finally, after a couple of years, it came to me that my mission was staring me right in the face.It was contained inside my brain, which was sharing my bipolar story to help stop the stigma, promote healing, and save lives. I mean, that is a mission that is important. It's larger than myself. It serves others.Having a deep sense of purpose contributes to good mental health, whether or not you have a mental health diagnosis.Gregg shared some advice to help you find your purpose. Reflecting on his experience, he suggested that deep reflection is a crucial first step, taking time to write down your thoughts.He proposes a thought question: "How can I use my experiences, the good, the bad and the ugly, to contribute to society, to help other people, to help them better deal with problems and challenges they may be having?”By pondering that question, you can find a sense of mission and purpose that is unique to you. The feeling of ownership and personal connection could empower and energize you.Throughout his successful career, including the period following retirement, Gregg has deployed his superpower, an ability to accomplish hard things.AI Episode Summary* Retired U.S. Army General Gregg Martin joins host Devin Thorpe on the Superpowers for Good Show to discuss his book and advocacy for mental health awareness.* Gregg was diagnosed with bipolar disorder, which led to his retirement from the military, and he has since become an advocate for mental health.* His book, Bipolar General, tells the story of his military career, mental health crisis, and recovery, providing lessons and insights.* Gregg believes that purpose is important in overcoming mental health challenges, as it provides motivation and a sense of meaning.* He suggests reflecting on experiences and passions to determine how they can be used to contribute to society and help others.* Gregg also emphasizes the importance of positive self-talk, exercise, and finding spiritual inspiration in building self-confidence and motivation.* While the priority of mind, body, and spirit may change depending on the situation, all three aspects play a role in managing mental health.* Martin's book, published by the Naval Institute Press, is available on Amazon, Barnes and Noble, and other platforms.* He can be hired as a speaker through his website, generalgreggmartin.com, or via email at GreggMartin79@gmail.com.* Martin expresses gratitude for the work being done by Thorpe and the Superpowers for Good Show in helping people and saving lives.How to Develop the Ability to Accomplish Hard Things As a SuperpowerGregg admits that his bipolar brain gave him an advantage in developing his ability to accomplish hard things. He explains:Throughout my life, I've had the opportunity to accomplish many big things–graduate of West Point, graduate of Army Ranger School, have run seven sub-three-hour marathons, including a 2:36. I got into MIT, where I earned two master's degrees and a Ph.D. in a relatively short period of time. I had a successful army career, which was very challenging; I rose all the way to two-star general. I've been married for 40 years, have three terrific sons and a grandson. So I've been able to do a lot of things. I do have innate God-given talents. But a big part of this superpower is having a bipolar brain, which has pumped, injected and flooded my brain over the years with excess biochemicals, principally dopamine. What that has done is take whatever talents I have and amplify them. So, it's given me extra energy, drive, enthusiasm, creativity, problem-solving abilities, and an extra charged-up personality that enables me to lead others and get along well with people. So, that has been my primary superpower, and I've had a biochemical advantage with my bipolar brain.Careful not to lecture, preferring to lead by example, Gregg shared insights about how he manages to work through periods of depression as a guide to help others develop the capacity to do hard things:When I was in a period of depression, which I had many with my bipolar life, here are the things that I would do to help lift me up. Number one, I would tell myself, Hey, this is just a temporary condition. I'm really strong, confident, smart. I can do great things, and I would do positive self-talk for myself. I would try to exercise vigorously, do lots of push-ups and pull-ups and lift weights–something to rev myself up. Or I'd go out on a hard run and do some wind sprints or run up hills and again try to get the chemicals in the blood going in my brain.Then I'd go to spiritual things. This is kind of an aggressive spiritual thing, but I, over the years, had memorized lots of Bible verses. I focused on the powerful ones–hundreds of them in the Bible that tell you you can do this. Trust in God; you can rely on God, and you can accomplish anything. Don't be fearful, be strong, be courageous. So, I had about a dozen of those verses memorized, and I would repeat them over and over and over in my head to lift my spirit and make me feel more confident, more powerful, better so I could do the things that I had to do.To recap, he suggests three simple things:* Positive self-talk* Vigorous exercise* Reciting inspirational messages aligned with your faithBy following Gregg's example and advice, you can thrive with–or without–a mental health diagnosis and increase your ability to accomplish hard things. With practice, it could become a superpower that enables you to do more good in the world.Guest ProfileGregg Martin (he/him):About Mental Wellness Warriors: A loose collaboration of like-minded people with a passion for mental health who speak, confer and writeWebsite: bipolargeneral.comBiographical Information: Gregg F. Martin, Ph.D., is a 36-year Army combat veteran, retired major general, and bipolar survivor, thriver, and warrior. He commanded an engineer company, battalion and a brigade in combat. A former president of the National Defense University, commandant of the Army War College, and commander of Ft. Leonard Wood, he is a qualified Airborne-Ranger-Engineer soldier and Army Strategist. He holds advanced degrees from MIT, the Naval War College, and the Army War College, and a BS degree from West Point. The author of BIPOLAR GENERAL: My Forever War with Mental Illness lives with his wife in Cocoa Beach, Florida.Twitter Handle: @GenGreggMartinLinkedin: Gregg F. MartinSuperpowers for Good is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Get full access to Superpowers for Good at www.superpowers4good.com/subscribe
Lords: * JohnB * CisHetKayFaber Topics: * The human body is more similar than I'd like to shitty software (humans have chitinase in our DNA, immune system works like an antivirus) * The origin of hiccups * https://derinthescarletpescatarian.tumblr.com/post/723161770948231168/okay-so-the-thing-about-hiccups-is-that-you-have * Twenty years ago there were like three real books about videogames that weren't strategy guides and now there are hundreds. * "untitled" by Prostetnic Vogon Jeltz * https://allpoetry.com/poem/13310612-Prostetnic-Vogon-Jeltz-by-Bollox * TV shows that have inspired original mathematics - yes, it has happened more than once Microtopics: * Whether it's okay to catch up. * Air conditioning on hot days. * A steel mill catching fire and the whole east bay smells like the back of a cathode ray tube. * Shaking yellow sand out of your laundry. * Importing brushfire smoke from Canada. * Using bad metaphors to explain RAM. * Stochastic immunology. * Alphabetizing all your gut bacteria. * Whitman's Anal Sampling Mechanism. * The Bonzi Buddy of the human body. * Your inkjet printer waking up at 5am to cycle some ink. * The optimal humidity to reflow your ink cartridges. * Norton Commander. * Selecting files with the arrow keys and viewing them with F3. * How Thunking ruined Jim's Norton Commander clone. * Your fish nervous system trying to be a fish again. * Reciting the anti-hiccup poem to cure your hiccups. * Fish reminding each other to not take ten small sips of water or they'll stop breathing. * Scaly swimmers. * Working in a shark lab. * Whether a fish sandwich is a fish or a sandwich. * Offering people a "tuna roll" and when they say yes guessing whether they think you mean the sushi or tuna salad on a bready roll. * Meditating on the concept of hiccups. * Congratulations, you won the game! * How to Beat the Atari Home Video Games. * Where a library would shelve those books of type-in BASIC programs. * Dave (2018) and Dave Demo (2018) * Which Boss Fight Books are good. * Starting your kid on Mario Maker. * Game Engine Black Book: Doom and Game Engine Black Book: Wolfenstein 3D. * Mario Galaxy's camera-oriented level design. * Your body telling you when it's time to drink water. * Using Final Fantasy 4 as a bridge to talk about localization. * Developing a light gun game to install in all the bowling alleys now that the bowling fad has faded. * The Countdown to Irrelevance. * Books that used to be blogs. * Inventing criteria for how you beat Galaga. * Learning what micturations are twenty years after reading that Vogon poem and wondering which seeming nonsense words you'll learn in the next twenty years. * The BBC TV Hitchhiker's Guide series. * The second-worst poetry in the galaxy. * Red Dwarf airing on Dave. * A better way to think about it. (If you are a math person.) * Drive-by Mathematics. * Nesting your watch orders. * Watching every episode in every possible order to get the maximum possible amount of context for every scene. * Marylin vos Savant. * The Monty Hall Problem. * A game design that presumes the player does not want a goat. * Whether you want to switch to the other goat. * Opening 98 doors, revealing goats behind each one. * Pushing limits and talking about calculus. * Learning Japanese because you want to read the smutty manga. * X: The Everything App.
We're often told a person will be saved if they pray the sinners prayer. But that's not true. Reciting a short prayer won't save anybody. We're often told if we raise our hands to receive Jesus we'll be saved. But that's not true either. And a lot of people have been misled into thinking they've done what it takes. The problem is that reciting a prayer or raising my hand can be done without really understanding what God requires of me. When I pray, I may not understand what I'm saying because words mean different things to different people. I can tell God I'm a sinner without knowing what a sinner is. Or tell Him I repent without a clue of what I just said I would do. And this type of shallow, uninformed invitation to follow Christ may be one reason so many people who say they're Christians don't act like it. Some hearts don't seem to have changed. A person can become religious, but not more loving, self-controlled, forgiving, honest or pure than they were before. The only difference is, now they assume they'll go to heaven. Something is wrong with this picture. Something must be missing. As we look back at the early church we see people who became amazingly different. When they got saved their hearts changed. They lived lives that were a great witness. They were respected and admired, even by people who didn't agree with them. Not that they became perfect, but they did become much more Christ–like. I believe a large part of the reason that their lives changed so dramatically was because they understood the cost of following Jesus before they were saved, and I believe water baptism played a big part in this. When they were baptized there was no mistaking what they were saying to God.
In this shiur we discuss: 1) Inviting guests for Shabbos or Yom Tov if they will be driving. 2) Getting A Ride on Motzei Shabbos from someone who has not made havdala. 3) Inviting A non-Jew to a Yom Tov meal. 4) Netilas Yadayim after taking a nap during the day 5) Reciting the blessing of Netilas Yadayim after you dried your hands 6) Starting Seudah Shlishis after sunset
Just before the performance of a Berit Mila, the infant's father recites the Beracha of "Le'hachniso Bi'brito Shel Abraham Abinu." The question was posed to Rav Yosef Shalom Elyashiv (1910-2012) as to whether a father may recite this Beracha if he is not able to be present at the Berit. If somebody at the Berit calls the father when the Mohel is prepared to circumcise the child, to inform the father that the Berit is about to be performed, may the father recite the Beracha at that point?Rav Elyashiv ruled that the father can recite this Beracha even if he is not present at the Berit, because he still fulfills the Misva of bringing his son into the covenant by having his son circumcised, and the Beracha of "Le'hachniso Bi'brito Shel Abraham Abinu" is recited over the privilege of bringing one's child into the covenant. As long as he knows when the Berit is taking place – such as via a telephone call – he can recite the Beracha.In addition to the Beracha of "Le'hachniso," the father also recites at the Berit another Beracha – the Beracha of "She'hehiyanu." Rav Chaim Pinchas Scheinberg (1910-2012) ruled that if the father forgot to recite "She'hehiyanu" at the Berit, he may still recite the Beracha afterward, as long as he still experiences the special joy of having his son circumcised. This case could perhaps be compared to the case of one who forgot to recite "She'hehiyanu" during Kiddush on the first night of Yom Tob, who recites the Beracha when he remembers, even during Hol Ha'mo'ed. Although one might argue that the case of Kiddush differs from the case of the Berit, in that the Misva of the Yom Tob celebration continues throughout Hol Ha'mo'ed, and for this reason "She'hehiyanu" can still be recited, the truth is that the cases are, in fact, quite similar. Even after the Berit Mila has been performed, the Misva is still fulfilled throughout the child's life, as he is circumcised and bears the mark of the covenant. As such, even after the Berit, the father can still recite "She'hehiyanu" if he neglected to recite the Beracha at the Berit, as long as he still experiences the special joy of the Misva.The Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) addresses the question (in Yoreh De'a 265) of how it is permissible for the Mohel to recite the Beracha over the Berit Mila before performing the circumcision, given that the child is exposed in the Mohel's presence. Generally speaking, Halacha forbids reciting a Beracha in the presence of exposed body parts that are normally covered. At a Berit, however, the Mohel recites the Beracha over the Misva of circumcision with the child's private body parts fully exposed. Citing the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327), the Bet Yosef explains that the prohibition against reciting a Beracha in the presence of exposure stems from the verse, "Ve'haya Mahanecha Kadosh Ve'lo Yera'eh Becha Ervat Davar" – "Your camp shall be holy, and nakedness shall not be seen among you" (Debarim 23:15). The concept underlying this Halacha is that a Beracha must be recited in a state of Kedusha (sanctity), which would be compromised if private body parts are exposed. A Berit Mila, however, is an inherently sacred occasion, and thus the exposure of the infant's private body parts does not affect the possibility of reciting a Beracha at this very special moment. Others offer a different explanation, suggesting that this prohibition does not apply when such a young child is exposed. The Shulhan Aruch writes that if the child soiled himself just before the Berit, it is proper to have the filth cleaned before performing the Berit, out of respect for the Misva. Although Berachot may be recited in the presence of excrement produced by an infant who has not yet begun eating solid food, nevertheless, it is clearly more appropriate to avoid performing a Berit in the presence of such excrement, for obvious reasons.Summary: If a father is not present at his son's Berit, and somebody at the Berit calls him to inform him when the Mohel is about to perform the circumcision, the father may recite at that point the Beracha of "Le'hachniso Bi'brito Shel Abraham Abinu." If a father forgot to recite "She'hehiyanu" at his son's Berit, he may recite it afterward, as long as he still experiences the special joy of the Misva. If the infant soils himself just before the Berit, it is proper to first clean the filth before performing the circumcision.
Today is part 2 of our series helping you build an internal operating system. We identify the four things you'll need to have happen for your startup to gain momentum, then we organize those into a system that'll help you move fast based on inertia.TackleboxBeehiivMonkeys and Shakespeare101 Essays That Will Change The Way You ThinkDelta 4 Status Level Jump 00:25 - Internal Operating System Part II03:15 - Monkeys and Shakespeare07:40 - Smooth Jazz08: 05 - Reverse Engineering a System10:45 - Where is the Monkey?11:33 - The Four Things That Matter for an Early Stage Business11:40 - Problem12:01 - Delta 4 Status Level Jump13:34 - Secret16:35 - Optimize for Inertia18:37 - 101 Essays That Will Change The Way You Think20:00 - The Thousand Daily Votes21:43 - The Last 15%23:30 - Script the Beginning and End24:30 - Feedback Loop Optimization
Episode 104: In a country that today seems to put less of a value on reverence and tradition, hosts Richard Kyte and Scott Rada debate whether the Pledge of Allegiance remains an effective way to express the best values of being an American. Links to stories discussed during the podcast: Here's why we should say the Pledge of Allegiance, by Richard Kyte Is the Pledge of Allegiance just an empty, performative ritual? by Nicholas Goldberg, Los Angeles Times Here is a breakdown of laws in 47 states that require reciting the Pledge of Allegiance, by Brad Dress, The Hill About the hosts: Scott Rada is social media manager with Lee Enterprises, and Richard Kyte is the director of the D.B. Reinhart Institute for Ethics in Leadership at Viterbo University in La Crosse, Wis.See omnystudio.com/listener for privacy information.
Halacha requires a person to recite Kiddush over a cup of wine on Friday night. This includes the recitation of "Vayechulu," the Beracha over the wine ("Boreh Peri Ha'gefen"), and the Beracha of "Mekadesh Ha'Shabbat." The Shulhan Aruch (Orah Haim 271:8) rules that if a person, for whatever reason, did not recite Kiddush on Friday night, such as if he fell asleep without reciting Kiddush, then he must recite Kiddush the next day. Based on the ruling of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), the Shulhan Aruch rules that this applies even if one intentionally missed Kiddush. As opposed to a missed prayer, which one makes up only if he neglected to pray unintentionally, the Friday night Kiddush can – and must – be recited on Shabbat day if one did not recite it on Friday night. The reason is because the obligation extends even until Shabbat day. One who did not recite Kiddush on Friday does not "make up" the missed Kiddush as one makes up a missed prayer, but rather still bears the original Kiddush obligation. As such, he must recite Kiddush on Shabbat day, even if he intentionally did not recite Kiddush.In such a case, however, one begins Kiddush with "Sabri Maranan" and the Beracha over the wine; he does not recite "Vayechulu." The verses of "Vayechulu" tell of how G-d completed creation after six days, which is relevant only on Friday night. Therefore, if one did not recite Kiddush on Friday night and recites it on Shabbat day, he omits "Vayechulu" and begins from "Sabri Maranan." This is the ruling of the Rama (Rav Moshe Isserles of Cracow, 1525-1572) and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909).The Halachic authorities address the case of a person who did not recite Kiddush on Friday night or during Shabbat day, and remembers to recite Kiddush during the period of Ben Ha'shamashot – the 13.5 minutes after sundown – on Shabbat afternoon. Should he recite Kiddush at that point, or is he unable to recite Kiddush since the sun had already set?The Ben Ish Hai (Parashat Bereshit, 19) rules that the Halacha in this case depends on whether or not the person had recited one of the Shabbat prayers. Reciting a Shabbat prayer fulfills the Torah obligation of Kiddush, and what remains is the Rabbinic requirement to recite Kiddush over a cup of wine. Therefore, if one had recited one of the Shabbat prayers, but did not recite Kiddush until Ben Ha'shmashot, a period which we do not know whether to treat as day or night, he is in a situation of "Safek De'rabbanan" – a halachic uncertainty concerning a Rabbinic obligation. A famous rule allows one to rely on the lenient possibility in such situations, and thus the person in this case is not required to recite Kiddush again. Nevertheless, the Ben Ish Hai advises a person in this case to recite Kiddush without Hashem's Name. But if the person had not recited Kiddush and had also not recited any of the Shabbat prayers, then the Torah obligation of Kiddush is at stake, and he is therefore obligated to recite Kiddush. This is also the ruling of the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Sha'ar Ha'siyun (271).The question arises, however, as to how one is allowed to drink the wine in such a case, given the prohibition against drinking wine after sundown on Shabbat until reciting Habdala. The Sha'ar Ha'siyun suggests that this Halacha applies only if one is eating Se'uda Shelishit during "Ben Ha'shamshot," as eating and drinking are still permitted throughout the meal. Additionally, he adds, perhaps the Torah obligation of Kiddush overrides the Rabbinic prohibition against eating and drinking before Habdala. Hacham Ovadia Yosef adds another factor, namely, the fact that according to Rabbenu Tam (Rabbi Yaakob Ben Meir, France, 1100-1171), "Ben Ha'shamshot" does not begin until later, well after the 13.5-minute period after sunset. As such, the prohibition against eating during this period is subject to two halachic uncertainties – whether "Ben Ha'shamshot" is to be treated as daytime or nighttime, and whether this period is indeed "Ben Ha'shamshot." Therefore, we may allow drinking the wine in such a case for the purpose of fulfilling the Misva of Kiddush.Hacham Ovadia further notes that in such a case, where one must recite Kiddush during "Ben Ha'shamshot," he must drink at least a "Rebi'it" of wine. Normally, one must drink only a "Melo Lugmav" (cheekful) of Kiddush wine, but in this case, since Halacha requires "Kiddush Bi'mkom Se'uda" – that Kiddush be recited in the context of a meal – one must drink a "Rebi'it" so the Kiddush will be considered to have been recited as part of a "meal" of sorts.There is one view among the Poskim (the Orhot Haim) that if one did not recite Kiddush on Friday night, he must recite Kiddush twice on Shabbat day – the Friday night Kiddush, and the Shabbat morning Kiddush. Other Halachic authorities, however, including the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), rule that the Friday night Kiddush which one recites on Shabbat day in this case suffices for both obligations. This is, indeed, the Halacha.Summary: If one, for whatever reason, did not recite Kiddush on Friday night, he must recite the Friday night Kiddush on Shabbat day, but without the verses of "Vayechulu." This applies even if he intentionally missed Kiddush. If one had not recited Kiddush until after sundown on Shabbat, he is not then required to recite Kiddush, though if it is still within 13.5 minutes after sundown, he should preferably recite Kiddush without Hashem's Name. If he had not recited any of the Shabbat prayers over the course of Shabbat, and it is still within 13.5 minutes after sundown, then he must recite Kiddush.
DJ & PK talked about the decision by the Baltimore Orioles to suspend play-by-play broadcaster Kevin Brown for a seemingly innocuous statement of fact on-air.See omnystudio.com/listener for privacy information.
The custom is for a person drinking wine in the presence of others to preface the Beracha of Hagefen with "Savri Maranan" (Pay attention, my masters!) to which they respond "L'haim" (to life!). Many explanations have been offered for this custom. Rav Shlomo Luria (1510-1573) explains that the origin of this custom dates to the times when wine was used to calm the nerves of mourners and criminals facing capital punishment. Thus, the declaration "L'haim" serves to distinguish the current drinking from those morbid situations. Mahram Mintz (Rabbi Moshe Halevi Mintz, Germany, 1415–Poland, 1480) explained that originally, wine brought curse to world. When Noach left the ark and became intoxicated, his son Ham took advantage of him, and Noach cursed his offspring. Thus, "L'haim" is said to declare that this drinking should bring only blessing, not curses.Rabbi David Abudraham (14th Century, Seville) suggests that the fruit of the Tree of Knowledge in Gan Eden was, according to some opinions, wine. Therefore, the custom is to wish life in contrast to the original consumption of wine, which brought death to the world. In a similar vein, the Gemara in Megila records the story of Raba and Rav Zera who became intoxicated on Purim, and one sage slaughtered the other one. Thus, there is a need to affirm that this wine should not lead to negative results. The Midrash Tanhuma states that in olden times it was common to use a wine taster to insure that no poison was added to the wine. This may also be a reason to wish life on the drinker. Of course, there are esoteric reasons for this custom in the teachings of the Kabbalah, as well. Nowadays, the custom is to say "L'haim" only when making Kiddush on Shabbat and Yom Tob. Rabbi Haim Palachi (Turkey, 1788-1869) explains that this may be connected to the passage that states that those who are scrupulous to observe the Misva of Kiddush will be granted long life in this world and the next. SUMMARYWhen reciting the Hagefen in Kiddush, the custom is to preface the Beracha with "Savri Maranan," to which all present answer "L'haim."
“And oftentimes, to win us to our harm, The instruments of darkness tell us truths, Win us with honest trifles, to betray 's In deepest consequence.” -William Shakespeare "Land acknowledgments are low key the most based thing imaginable. Reciting the names of all the people you conquered at the start of every meeting." -@typesfast "I wonder if victims of affirmative action will ask for reparations now that it has been ruled unconstitutional." -@ScottAdamsSays Criticisms of the early USA almost always describe most or even all of the world in 1776. "They didn't let women or blacks vote." But not one country in the world elected its leaders at that time. Is not some of a good thing to be commended? “your cause of sorrow. Must not be measured by his worth, for then. It hath no end.” -William Shakespeare
Śrī Śiva-sahasranāmam is a revered text containing a thousand names of Lord Śiva. Reciting and meditating upon these names is considered a form of yoga and the highest object of meditation. It is recommended as a constant japa practice, leading to spiritual knowledge and the realization of the highest mystery. By understanding and practicing these sacred names, one can attain the ultimate goal of liberation and union with the divine. Śrī Śiva-Sahasranāmam Introduction Transcription NEW! Complete transcriptions of all our videos: Get deep answers to your spiritual questions from our Genie AI --- Send in a voice message: https://podcasters.spotify.com/pod/show/shivadyuti/message
Sri Skandha Shatkam is a Sloka that praises Skandha/Muruga, the son of the deities Shiva and Parvati. The Sloka compiles 6 prayer hymns that describe Skandha's attributes. Reciting this divine hymn can help one to accomplish all desires and achieve Moksha. If you would like to find out more about your chart or have a question about astrology you would love the answer to, please do connect with us at www.astroved.com Follow AstroVed on IG, Twitter, and FB @AstroVed
Moments That Rock and part 2 of author Andy Spinoza reciting stories from his book 'Manchester Unspun' with regard to the evolution of the great city of Manchester, both musically and culturally. Learn more about your ad choices. Visit megaphone.fm/adchoices
If two men ate a meal together, they obviously do not recite a Zimun, which is recited only when three or more people at together. The question arises, however, whether a Zimun is recited in a case where a third person comes and joins these two people after they had finished eating, but before they recited Birkat Hamazon. If this third person now eats something, can he be considered part of the meal eaten by the first two men, such that the three of them can recite a Zimun?The Halacha in this case is that the three men recite a Zimun if all the following conditions are met:1) The first two men are prepared to wait for the third person to finish eating. If they are rushing and do not want to wait, then they recite Birkat Hamazon without a Zimun.2) The first two men had not washed Mayim Aharonim and did not even say to one another, "Let us say Birkat Hamazon." Once they made either of these preparations for Birkat Hamazon, their meal is considered finished, and it is thus too late for a Zimun even if a third person joins before the actual recitation of Birkat Hamazon.3) They would be able to eat a food that they enjoy if it would be served. If they have eaten to the point where eating anything else would constitute "Achila Gasa" (gluttonous eating), then they cannot recite a Zimun with the third man, as their meal is considered finished. If, however, they would still have room to eat a food they enjoy, then they may be regarded as having yet to complete their meal, and may thus join with the third man to recite a Zimun.
The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939), in Siman 494 (Se'if Katan 32; listen to audio recording for precise citation), discusses the custom among Sepharadim to read on Shabuot the Azaharot, which is a poem written by Rabbi Shelomo Ibn Gabirol that lists all 613 Biblical commands. The custom in our synagogue is to read the first three and last three paragraphs of the Azharot in the synagogue, as a reminder to the congregants that they should recite the complete poem at home. (We do not read the entire poem so as not to unduly extend the prayer service.) This is done before the recitation of Ashreh at Musaf. The Azharot are read on both days of Shabuot.The Kaf Ha'haim adds that it is worthwhile to study on Shabuot the verses from the Book of Vayikra (in Parashat Emor) that discuss the Korban Sheteh Ha'lehem, the special offering that was brought on Shabuot. It is appropriate to study on each holiday topics relevant to that holiday, and thus on Shabuot, there is value in studying the subject of the Korban Sheteh Ha'lehem.Furthermore, the Kaf Ha'haim writes, it is proper to study on Shabuot the Book of Tehillim, which was composed by King David, who passed away on Shabuot. It is customary to recite Tehillim in King David's memory on Shabuot, and this occasion is an especially auspicious time for one's recitation of Tehillim to be lovingly accepted by God. The Kaf Ha'haim notes that when one recites the introductory Yehi Rason prayer before reciting Tehillim on Shabuot, he should omit the passages that pray for forgiveness for our sins, as we do not offer prayers for forgiveness on Yom Tob. He also notes that when reciting the passage in this prayer in which we pray for long life ("Ve'nizke Ve'nihye…"), one should not recite the text praying for seventy or eighty years of life. Since many people live beyond eighty years, we should not be praying for only this length of life. Therefore, it is proper to pray generally for long life, without specifying a particular duration.The Kaf Ha'haim also writes that one should try over the course of his Torah learning on Shabuot to conceive of at least one Hiddush (new Torah insight). Since Shabuot begins the new year of Torah study, thinking of a Hiddush during Shabuot is a favorable omen for success in Torah throughout the coming year. If one is unable to arrive at a Hiddush of his own, he should at least study new material or a new insight which is a "Hiddush" for him.The Kaf Ha'haim writes that Rabbi Moshe Cordovero (1522-1570) would study Kabbalah on Shabuot, which would bring him success in his learning.In this context the Kaf Ha'haim emphasizes that one should exert himself in Torah study on both days of Shabuot, and not only on the first day. He notes that according to one view among the Tanna'im (the view of Rabbi Yossi), the Torah was given on the 7th of Sivan (the second day of Shabuot), and not on the 6th, and it is therefore important to immerse oneself in Torah learning even on the second day of the holiday.There is a well-known custom to partake of dairy products on Shabuot. Among the many different reasons given for this custom is an explanation suggested by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who noted that the numerical value of "Halab" ("milk") is forty. We eat on Shabuot foods made from milk to commemorate the forty days that Moshe spent atop Mount Sinai receiving the Torah. Additionally, the names of the three letters that form the word "Halab" are "Het," "Lamed" and "Bet." The "inner letters" of these three names (meaning, the letters after the first letter) are "Yod" and "Tav" (from "Het"), "Mem" and "Dalet" (from "Lamed"), and again "Yod" and "Tav" (from "Bet'). These letters spell the word "Temidit," which means "constant" or "consistent." We eat dairy products on Shabuot to remind ourselves of the concept of "Temidit," that our devotion to Torah must be constant and consistent. We cannot study only on some days but not others, when we happen to feel like it. This devotion must continue day in, and day out. The Torah says, "Zot Torat Ha'ola" (literally, "This is the law concerning the burnt offering"), alluding to an association between Torah and the daily Ola offering brought in the Bet Ha'mikdash. Torah, too, must be "daily," a constant part of our lives, each and every day.Summary: It is customary among Sepharadim to read Rabbi Shelomo Ibn Gabirol's Azharot both days of Shabuot. It is proper to study on Shabuot the section of the Torah dealing with the special Shabuot sacrifice, and to recite Tehillim in memory of King David. One should try over the course of Shabuot to come up with a novel Torah insight, or to at least to learn something new in Torah that he had not known previously.
We find different practices among the Sepharadiim with regard to the custom to refrain from haircutting (and, for many, shaving) during the Omer period to commemorate the tragic death of Rabbi Akiva's 24,000 students. One practice follows the ruling of the Shulchan Aruch which permits haircutting from the 34th day of the Omer, meaning, the day following Lag Ba'omer. There is some discussion as to whether this position would allow haircutting already during the night after Lag Ba'omer, since in Halacha the new day begins at night, or if the prohibition continues until the morning of the 34th day of the Omer. The rationale underlying the second possibility is that the principle of "Miktzat Ha'yom Ke'kulo," which allows us to consider part of a day equivalent to a complete day, applies only in the daytime hours. Indeed, Halacha generally follows this second view, and thus those who observe the Shulchan Aruch's ruling may take haircuts (and shave, for those who refrain from shaving during the Omer) only from the morning of the 34th day of the Omer. (See Hazon Ovadya, Yom Tob, page 261.)Children, however, may take haircuts already on the day of Lag Ba'omer. Many follow the custom – which is indeed a proper custom to observe – to cut a boy's hair for the first time on the third Lag Ba'omer after his birth. Those who follow this custom may cut the child's hair on the third Lag Ba'omer, and need not wait until the next day.With regard to haircutting for women, the practice among the Sepharadim is to allow women to have their hair cut throughout the Omer period, even before Lag Ba'omer.The Arizal (Rabbi Yitzchak Luria, Israel, 1534-1572) advanced a much different approach, viewing the entire Omer period as a period of judgment and as a type of "Chol Ha'mo'ed" between the festivals of Pesach and Shavuot. He therefore held that one may not cut his hair or shave throughout the entire Omer period, until Erev Shavuot. Everyone should follow the practice he is accustomed to observing. (See Hazon Ovadya, Yom Tob, page 264.)As per Hacham BenSion it is permissible to recite the Beracha of She'hecheyanu – such as over a new suit – during the period of the Omer.From which point may a wedding be held during the Omer period?Chacham Ovadia Yosef rules that under extenuating circumstances, such as when the wedding cannot be held on a different day, one may get married on the night after Lag Ba'omer (the night of the 34th day of the Omer). Preferably, however, one should not get married until the night after the 34th of the Omer. This is indeed the Minhag. (See Hazon Ovadya, Yom Tob, page 254.)Lag Ba'omer is observed as a festive day to celebrate the great contribution of Rabbi Shimon Bar Yochai in authoring the Zohar and thereby making a profound impact upon the world. As such, even though we refrain from haircutting until after Lag Ba'omer, it is permissible to listen to music on Lag Ba'omer (assuming, of course, that the music is appropriate) only in order to celebrate the occasion. Otherwise, music is forbidden until the 34th day.Summary: Some Sephardim have the practice to refrain from haircutting and shaving throughout the Omer, until Erev Shavuot, while others permit haircutting and shaving on the day following Lag Ba'omer. Women may cut their hair even before Lag Ba'omer, and three-year-old boys may have their first haircut on Lag Ba'omer itself. One may recite She'hecheyanu during the Omer. Weddings should not be held until the day following Lag Ba'omer, though under extenuating circumstances one may get married on the night after Lag Ba'omer. One may listen to music already on Lag Ba'omer only as part of the celebration of this festive day.
Lag Ba'omer is customarily observed as a festive occasion, as a day of music, dancing, bonfires and general festivity. The common explanation for celebrating Lag Ba'omer is that this is the day on which the great Sage Rabbi Shimon Bar Yohai passed away. Of course, the day of a Sadik's passing is always observed as a day of mourning and grief, thus giving rise to the question as to why the day of Rabbi Shimon's passing is observed as a day of festivity.One explanation is that we celebrate the fact that Rabbi Shimon died a natural death, and was not executed by the Roman authorities. A certain person informed the Roman authorities that Rabbi Shimon betrayed them, and they set out to kill the great Rabbi. Rabbi Shimon was forced to flee and miraculously survived for thirteen years inside a cave. He then emerged from the cave and lived to old age. We thus celebrate the fact that he passed away from natural causes, and was not killed by the Romans.Others explain based on the comment of the Zohar that on the day when Rabbi Shimon died, his home was filled with the fire of holiness, and a heavenly voice burst forth announcing an invitation to bring this righteous soul to the heavens. The fire that filled Rabbi Shimon's home is symbolic of the Kabbalah, the esoteric, mystical wisdom of the Torah that, like fire, poses grave danger to those who approach it without taking the proper precautions. (Unfortunately, we see many people today who freely study Kabbalah without adequate preparation and without the seriousness that it demands. They do not recognize that this field of wisdom is like "fire," and must be handled with extreme care.) Thus, we celebrate on Lag Ba'omer – with bonfires – because Rabbi Shimon gave us the "fire" of Kabbalah on that day.Maran makes no mention of Lag Ba'omer of the Shulhan Aruch, but this day is mentioned by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), in his glosses to the Shulhan Aruch (Orah Haim 131). The Rama writes, very briefly, that Tahanunim are not recited on Lag Ba'omer, as it is a day of festivity. The Kaf Ha'haim (Rabbi Yosef Haim Sofer, Baghdad-Israel, 1870-1939) codifies this Halacha, and Sepharadim have accepted this ruling of the Rama. Even though Maran does not include Lag Ba'omer in his list of days on which we recite Yehi Shem instead of Ana, Sepharadim have accepted the Rama's position on this issue. We thus substitute Yehi Shem for Ana both on Lag Ba'omer itself and in Minha on the afternoon before Lag Ba'omer. (Interestingly, Rav Haim Kreiswerth, former Chief Rabbi of Belgium, related that there was a custom in Cracow to visit the grave of the Rama on Lag Ba'omer. The Rama died on Lag Ba'omer, and, furthermore, it was he who first introduced the celebration of this day into Halachic literature, and for both these reasons, it became customary to visit his grave and pray on this day.)Some people have the custom to throw clothing into the bonfires on Lag Ba'omer. This practice commemorates Rabbi Shimon's miraculous survival in a cave for thirteen years, during which time he did not wear clothes, and instead lived under the ground, with only his head above the earth. Rabbi Shimon during this period reached the stature of Adam before his sin, when he did not need clothing. To commemorate his greatness, many people on Lag Ba'omer throw clothing into the fire, recalling the time when Rabbi Shimon did not need to wear clothing.In Eretz Yisrael, it is customary to visit Rabbi Shimon's gravesite at Meron (a mountain in Northern Israel) on Lag Ba'omer. Hundreds of stories have been told of people whose prayers at the site were answered on Lag Ba'omer, including women who had been unable to conceive, and ill patients, whose prayers at Meron on Lag Ba'omer brought them the salvation they needed. It is also considered a Segula ("charm") to purchase beverages for the people who visit Meron on Lag Ba'omer.It is told that the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) brought his three-year-old son to Meron on Lag Ba'omer and gave him his first haircut at the gravesite of Rabbi Shimon Bar Yohai. It has thus become customary, following the Arizal's example, to give children their first haircut when they are three years old on Lag Ba'omer at the gravesite of a Sadik, especially of Rabbi Shimon Bar Yohai, a custom known by the Arabic term "Halaka."In general, the evening of Lag Ba'omer is observed as an occasion of music, celebrations and bonfires. In truth, it is likely that Rabbi Shimon would have preferred that we observe the day of his passing by spending it immersed in Torah learning. Nevertheless, as the famous adage establishes, "Minhag Yisrael Torah" – time-honored tradition has the status of Torah, and it has become customary to observe this day as a day of great festivity and celebration in honor of Rabbi Shimon Bar Yohai.
With Joe away, we compensate with the second manliest man we could thank of. Thanks to our sponsors! Stamps.com: Get a 4-week trial, free postage, and a digital scale at https://www.stamps.com/valleycast. Thanks to Stamps.com for sponsoring the show! And MeUndies: Go to http://meundies.com/valley to get 25% off your first order. Want one of the LAST COPIES of Movie Movie Game? Get them while they're hot! Expansion sets too! https://themoviemoviegame.myshopify.com/ And keep sending us your photos of MOVIE MOVIE GAME! Ain't she BEAUTIFUL?! GET THE MOVIE MOVIE POSTER: https://store.dftba.com/products/movie-movie-game-poster Music/SFX: If you like our sounds, sign up for ONE FREE MONTH on us at Epidemic Sound! Over 30,000 songs: http://share.epidemicsound.com/n96pc Follow The Valleyfolk across the digital globe: http://twitter.com/TheValleyfolk http://instagram.com/TheValleyfolk http://facebook.com/TheValleyfolk Follow the group on their personal socials: Joe Bereta: http://twitter.com/JoeBereta http://instagram.com/joebereta Elliott Morgan: http://twitter.com/elliottcmorgan http://instagram.com/elliottmorgan Steve Zaragoza: http://twitter.com/stevezaragoza http://instagram.com/stevezaragoza Kevin Plachy: https://twitter.com/pakkap_ https://www.instagram.com/pakkap Shoot: Kevin Plachy Edit: Kevin Plachy The Fabelmans is a great movie. Fablemans? Fablemens? No wonder it flopped.
The new Deep Repetition Sessions are available now. Reciting is a time-honoured technique of auto-hypnosis. Deep Repetition gives you the perfect words to say. To plainly speak your desires, learn how to take action, and manifest them in your reality. More than a handful of messages in my Inbox coyly mentioned last week's National Anal […] The post 4.72 Claim Your Submissive Role With Deep Repetition Femdom Hypnosis appeared first on Spoken By Elswyth.
Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #Islam #Dawah
Dark Red Victorious Tara Practice - 6th Emanation of 21 Taras This Sadhana Practice, is so Healing and Protective. It helps you access your deepest inner stories and samskaras. In this Feminine Empowered Practice of Dark Red Victorious Tara we delve into The Vrajayana Tibetan Practice of calling upon the various emanations of the Compassionate and Uplifting 21 Tara Practices. This week we are investigating the Sixth Tara, Dark Red Victorious Tara. Dark Red Victorious Tara comes to your aid when you are experiencing emotions in your body such as unease, fatigue, irritation, or apprehension. She helps as you start to decipher those obscure feelings as emotions—anger, sadness, trepidation. Your understanding allows you to monitor this procedure before you inadvertently transmute those interpretations into assumptions, decisions, or activities. So in other words, she keeps you from believing the old stories and patterns which run your life like a broken record. Reciting her Praise and Teachings, Making Offerings and Chanting her mantra is a special and transformative experience. Patreon Link: to join my 21 Tara Practices Study Group and support "Melissa Abbott Yoga & Meditation" Podcast and Goddess Studies: http://patreon.com/Melissaabbott To find out about my In Person & Zoom Yoga, Meditation Classes, New Podcasts, and Events or Subscribe to my mailing list: https://linktr.ee/melissaabbott Thank you for listening, Shubha Melissa Abbott
Communication's Secret Weapon - Poetry.Reciting a poem can feel a little scary but it needn't be that way. How can we become more confident in using poetry in our speeches and in our everyday life? Poetry can build our connection with our audience and boost our communication power. Join Robin Kermode and Sian Hansen as they discuss some interesting ways to help us all feel confident when reciting poetry.
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.firstname.lastname@example.org
"There can be no happiness for the soul, and no rest to the mind, so long as one does not meditate on God... If you wish to have light, both inside and outside, place the luminous gem of God's Name on the threshold of the inner door with your inner tongue, says Tulsidas." (Goswami Tulsi Das) Sant Kirpal Singh once said that "Simran is the first step (or rung) of the spiritual ladder." Indeed, simran, the remembrance and repetition of Names of God, is the foundation for living a spiritual life according to this Living Path of the Masters. Reciting the name of God is meant to "actualize the aural [sonic] dimension of [God]'s very being in the mind or heart of the practitioner, an act that is ultimately ontologically transformative." This prayer of the Name allows one to Practice the Presence of God each and every day. Simran (Manas Jap) is also the first practice of Sant Mat meditation, making it possible to concentrate at the seat of the soul, also known as the third eye center, and begin one's spiritual journey exploring Inner Space, the Realms of Within. Segments of today's Sant Mat Satsang Podcast include: The One God Has Been Given Many Names; Simran is Intended to be a Bhakti Practice of Love not a Mechanical Mantra or Dry Practice; A Word About Vocal Simran; Helpful Guidance on Simran Practice, The Repetition of the Names; Simran Practice Correctly Done; and features readings from: Sant Tulsi Das; the Teachings of Hazur Baba Sawan Singh; Baba Somanath commenting on a verse of Guru Ramdas Ji, the fourth Guru of the Sikhs; Satsang Discourses of Baba Ram Singh Ji on Consistent Daily Simran and Meditation Practice; the Jap Ji (Morning Prayer of Guru Nanak: "Iik Ong Kaar Sat Naam" [Ekonkar Satnaam] ("There is One God -- Truth is His Name."); the book of Anmol Bachan by Sant Garib Das commenting on a verse from the Sar Bachan Radhasoami Poetry of Soami Ji Maharaj on How there is the One God Radhaswami (The Lord of the Soul) Manifesting at the Various Planes or Levels of Creation Not Five gods or multiple gods; also Sant Bani (Mystic Poetry and Hymns) from the Padavali of Maharshi Mehi Paramhans; Sant Ravidas (Raidas); Guru Kabir from the Adi Granth (Sikh Scriptures, Shri Guru Granth, Gurbani); and Sant Eknath of Maharashtra. In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, Radhaswami, James Bean Spiritual Awakening Radio Podcasts Sant Mat Satsang Podcasts https://www.SpiritualAwakeningRadio.com
The Shulhan Aruch (Orah Haim 202:12) addresses the question of whether the Beracha one should recite on a fruit or vegetable depends on whether the food was eaten raw or cooked. He establishes the basic rule that if a fruit or vegetable is commonly eaten both raw and cooked – such as apples – then the Beracha remains the same regardless of how one eats the food. Whether one eats such a food raw or cooked, he recites "Bore Peri Ha'etz" (in the case of a fruit) or "Bore Peri Ha'adama" (in the case of a vegetable). Thus, one who eats an apple recites "Bore Peri Ha'etz" whether he eats it raw or cooked. Likewise, raw and cooked tomatoes are deemed equally edible, and thus one who eats a tomato in either state recites the Beracha of "Bore Peri Ha'dama," as Hacham Ovadia Yosef rules in his work Hazon Ovadia (Laws of Berachot, p. 143).If, however, a fruit or vegetable is generally eaten only cooked or only raw – such as potatoes and eggplant, which are generally eaten only after they are cooked – then one who eats it in the deviant manner recites the Beracha of "She'hakol." Thus, for example, a person who eats a raw potato will recite "She'hakol," whereas one who eats a baked or boiled potato recites the Beracha of "Bore Peri Ha'adama."The Halachic authorities address the question of which Beracha one recites over a food that normally loses its flavor when cooked unless it is cooked with other foods. A cucumber, for example, is generally eaten raw, as cooking is detrimental to its flavor. Some people, however, cook or fry cucumbers with meat and other foods, and the cucumbers become flavorful as a result of the foods with which they are cooked. Which Beracha should a person recite over the cucumbers in such a case?The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Pinhas (7), rules that in this case one must recite "She'hakol" over the cucumbers. Since the cucumbers have lost their intrinsic flavor, and are tasty only as a result of the accompanying foods, they are "downgraded," so-to-speak, to the generic Beracha of "She'hakol." Hacham Ovadia Yosef, however, in his work Halichot Olam (vol. 2, p. 97), disagrees. In his view, since the cucumbers are currently flavorful, they warrant the recitation of "Bore Peri Ha'adama" despite the fact that their flavor is the result of their exposure to other foods.This case commonly arises in restaurants that serve cooked or steamed vegetables. These dishes often contain vegetables that one would normally eat only raw, but become flavorful when they are cooked with the other vegetables. According to Hacham Ovadia Yosef, one who eats such vegetables recites "Bore Peri Ha'adama" despite the fact that they are normally eaten only in their raw state.Summary: A fruit or vegetable that is commonly eaten both raw and cooked requires the Beracha of "Ha'etz" (for fruits) or "Ha'adama" (for vegetables) regardless of whether it is raw or cooked. If a fruit or vegetable is commonly eaten only raw or only cooked, then one who eats it in the unusual manner recites "She'hakol." If a vegetable is commonly eaten only raw, and is eaten cooked only when it is prepared with other foods, such as meat, then one recites "Ha'adama" even when it is cooked, provided that it has a favorable taste.
The Shulhan Aruch (Orah Haim 175) codifies the Halacha requiring one to recite the Beracha of "Ha'tob Ve'ha'metib" when he drinks two kinds of wine. This Halacha applies when a person drinks one kind of wine, and then afterwards drinks a second wine of the same or a higher quality. So long as the second wine is not inferior to the first, one recites this Beracha.Elsewhere (see Halacha entitled "Reciting the Beracha of Ha'tob Ve'metib Over a new Bottle of Wine" dated Nov. 12, 2007), we enumerated the various conditions that must be met for this Halacha to apply. Here, we will touch upon two other issues addressed by the Halachic authorities. Firstly, the Mishna Berura (Rabbi Yisrael Meir Kagan, 1839-1933) writes (175:5,14) that one recites this Beracha even if the second wine was present on the table when he recited the Beracha over the first wine. We might have considered limiting this requirement to a case where a person drank some wine, and then a different wine was brought to the table. In truth, however, one recites this Beracha even though both wines were on the table initially, and even if the individual knew when he drank the first wine that he would later drink the second wine. This is also the ruling of Hacham David Yosef, in his work Halacha Berura (vol. 9, p. 132). He cites those who advise keeping the second wine off the table while reciting the Beracha over the first wine, so that one can recite the Beracha according to all views, but according to the accepted Halacha this is not necessary. One recites "Ha'tob Ve'ha'metib" before drinking the second wine even if it was on the table when one drank the first wine.Secondly, the authorities discuss the question of how much wine one must drink for this requirement to apply. Some authorities maintained that one recites "Ha'tob Ve'ha'metib" only if he drinks a Rebi'it of the second wine. However, Hacham David (ibid. p. 140) rules that the quantity of wine that one drinks has no bearing on this Halacha. Even if a person drinks only a sip from two different wines, he recites "Ha'tob Ve'ha'metib" before drinking the second wine. The reason for this ruling relates to a different Halachic issue, namely, the fact that the Beracha over wine ("Boreh Peri Ha'gefen") covers all beverages that one drinks subsequently. Halacha follows the view that this applies regardless of how much wine a person drinks. Even if a person drinks only a sip of wine, the Beracha he recited before drinking that sip covers all beverages he drinks thereafter. This demonstrates that Halacha affords significance to even drinking small amounts of wine. Hence, with regard to "Ha'tob Ve'ha'metib," too, even a small sip is significant enough to warrant the recitation of this Beracha.Summary: One who drinks wine and then drinks another wine of at least the same quality recites the Beracha of "Ha'tob Ve'ha'metib" before drinking the second wine. This applies even if the second wine was on the table when the person drank the first wine, and regardless of how much or how little wine he drinks.
**Announcement**Participate in Rabbi Eli Mansour's "Daily Interactive Torah Program" at work program.Starting, Monday Nov. 12th, 2007, Rabbi Mansour will offer a live class, via conference phone, on the Parasha of the week.Listen and participate live, or call in later in the day and listen to the recording of the class.Each class will last about 15 minutes.Live Participation times:Mondays 12:45 PM – 1:00 PMTuesdays 1:45 PM – 2:00 PMWednesdays 12:45 PM – 1:00 PMThursdays 12:45 PM – 1:00 PMConference Phone number#1-404-920-6610Access Code: 728418#To hear the recording of the class later in the day, call 404-920-6610, and enter *301578#.Brought to you by Torah Learning Resources Ltd.Today's Halacha...The Gemara establishes in Masechet Berachot (59a) that if people drink wine at a meal and then a different wine is brought to the table, before partaking of the new wine they must recite the Beracha of "Baruch At Hashem Elokenu Melech Ha'olam Ha'tov Ve'ha'metiv." However, this obligation is subject to a number of conditions:1) It applies only in situations where one does not need to recite "Bore Peri Ha'gefen" over the new wine. If, for example, people drank wine at a meal and a different wine was brought after Birkat Ha'mazon, they do not recite the Beracha of "Ha'tov Ve'ha'metiv." Since they had already recited Birkat Ha'mazon, they are now required to recite the Beracha of "Bore Peri Ha'gefen" before partaking of wine. In such a case, the Beracha of "Ha'tov Ve'ha'metiv" is not recited.2) The Beracha of "Ha'tov Ve'ha'metiv" is not recited if the second wine is known to be inferior in quality to the first. Many people misconstrue this condition and believe that the Beracha is required only if the second wine is superior to the first. This is incorrect; the Shulhan Aruch clearly writes (Orah Haim 175:2) that the Beracha may be recited so long as the new wine is not known to be inferior. 3) The Beracha is not recited if a person drinks the new wine alone; only if one drinks in the company of others does he recite "Ha'tov Ve'ha'metiv" when he drinks the second wine.4) The Beracha is not recited if nothing remains of the first wine; some of that wine must remain when the new wine is drunk for the Beracha to be required. This is the ruling of Rabbi Moshe Halevi (Israel, 1961-2001), in his work Birkat Hashem (starting on p. 192).It should be noted that a guest also recites this Beracha; this Halacha is not restricted to those who drink their own wine. Furthermore, no distinction is made between new wine that had been on the table throughout the meal and wine that is brought to the table for the first time. If one drinks a second kind of wine that he had not drunk earlier, then he recites "Ha'tov Ve'ha'metiv" even though this wine had been on the table throughout the meal.If one recites this Beracha over new wine at a meal, and later a third wine is brought, then he recites the Beracha again before drinking the third wine. According to some views, however, the recitation of "Ha'tov Ve'ha'metiv" covers all wines on the table, and thus if the third wine had been on the table when the Beracha was recited, one does not repeat the Beracha before drinking the third wine. Others, however, disagree. It is best to avoid this debate by ensuring to remove all wines from the table before reciting "Ha'tov Ve'ha'metiv." One will then be required to repeat the Beracha according to all views when he drinks the third wine.Summary: If two or more people drink wine at a meal and at some point before Birkat Ha'mazon they drink another wine that is not known to be inferior to the first, and some of the first wine remains, then before drinking the second wine they recite the Beracha of "Ha'tov Ve'ha'metiv." The Beracha is repeated each time a new wine is drunk, provided that all the aforementioned conditions are met. Preferably, when the Beracha is recited all other wines should be removed from the table, as otherwise there would be a difference of opinion among the authorities as to whether the Beracha is repeated when another wine is drunk.
Halacha requires reciting Birkat Ha'gomel after taking a flight of 72 minutes or longer. One might have thought that the requirement of Birkat Ha'gomel does not apply to a situation of air travel, since the Beracha was originally instituted to be recited after traveling through dangerous areas such as deserts, where one is exposed to thieves and animals. The Beracha was established to thank God for protecting us from these dangers, and not from accidents. The risks of animals and criminals do not arise when one flies in an airplane, and thus one might have assumed that Birkat Ha'gomel is not recited after a flight. However, the general consensus among the Halachic authorities is that we do not draw such a distinction, and that the Beracha should be recited after a flight of 72 minutes or longer. This is the ruling of Rav Moshe Feinstein (Russia-New York, 1895-1986), in his Iggerot Moshe (Orah Haim 59), and of Hacham Ovadia Yosef, in his Yabia Omer (vol. 1, Orah Haim 14).It makes no difference whether the flight was above the sea or dry land, or whether it was over an uninhabited wilderness or cities. In all cases, one recites Birkat Ha'gomel after landing in his destination.Hacham Ben Sion Abba Shaul (Israel, 1923-1998), in his responsa (vol. 2, 14:43), draws a distinction in this regard between commercial jets and private planes. In a commercial airliner, many passengers fly together, and they do not know one another, and there is thus the risk of being harmed by another person during travel. In cases of a chartered jet or helicopter, by contrast, or in an army jet, where all the travelers know one another or are members of the same unit or army, there is no such risk. Therefore, according to Hacham Ben Sion, one recites Birkat Ha'gomel after flying in a commercial jet, but not after flying in a private jet or after a soldier flies in an army jet or helicopter.Other authorities, however, including Hacham Ovadia Yosef, as well as Rav Shelomo Zalman Auerbach (Israel, 1910-1995) as cited in Halichot Shelomo (Hilchot Tefila, 23:5), do not draw this distinction. The accepted Halacha, then, as Rav Shemuel Pinhasi (contemporary) writes in his Kuntras Ve'chol Ha'haim (p. 34; listen to audio recording for precise citation), is that in any situation of a flight that lasted 72 or longer, one must recite Birkat Ha'gomel after landing.Summary: One recites Birkat Ha'gomel after traveling in an airplane for 72 minutes or longer, in all situations.
The Halacha strictly prohibits making a Hefsek (interruption) between the recitation of the Beracha and the initial consumption of the food or beverage. For example, if one would speak extraneously after reciting Hagefen before he took his first sip, he would have to make another Beracha. There are also several lesser-known applications of this Halacha in which answering Amen to an extraneous Beracha constitutes a Hefsek. First, Hacham Ovadia, in Yabia Omer, teaches that women should not answer Amen to the Beracha "Lesheb BaSukkah," which is recited after Kiddush on Sukkot. Since women are not obligated in the Misva of Sukkah, saying Amen constitutes a Hefsek (interruption) between the Beracha of Hagefen and the drinking of the wine. The second application, also brought by Hacham Ovadia, involves a case in which a man has already made Habdalah and then repeats it for his wife. In such a case, the Halacha states that the man should say all the Berachot, except for "Boreh Me'oreh Ha'esh" on the flame, which is recited by the woman. The reason is that it is not clear that the man may recite that Beracha twice. In such a situation, the man should not answer Amen to his wife's Beracha on the flame. Doing so constitutes a Hefsek (interruption) between his Beracha of Hagefen on the wine and his drinking.The third application arises during the Berachot under the Hupa. Popular custom has added a Beracha on Besamim (spices) in between the Hagefen on the wine and the Birkat HaErusin (wedding blessing). The source for this addition is not clear, but it does present several issues of Hefsek. First, the Hatan and Kallah should not answer Amen to the Beracha on the Besamim, since it interrupts between the Hagefen and their drinking the wine. Second, the rabbi should not answer Amen to the Beracha on the Besamim, and he certainly should not recite that Beracha himself, since that is a Hefsek between the Hagefen and the Birkat HaErusin. It follows that if the Hatan and Kallah do not answer Amen, then they should not smell the Besamim. It seems that this custom of Besamim under the Hupa causes more problems than it solves. While this does not mean that it should be abolished, people should be aware how to prevent this custom from violating the Halachic integrity of the wedding ceremony SUMMARYInterrupting between a Beracha and consumption of the food or drink is strictly prohibited. If one did talk in between the Beracha and the drinking, he must repeat the Beracha. Answering Amen to an extraneous Beracha also constitutes an interruption. For example, a woman should not answer Amen to the Beracha of "Lesheb Basukkah," after Kiddush. In addition, a man making Habdalah for his wife should not answer Amen to his wife's Beracha on the flame. Finally, the rabbi and the wedding couple should not answer Amen to the Beracha on the spices under the Hupa.
An old nursery rhyme comes in handy for describing a common situation. Get in touch: @gretchenrubin; @elizabethcraft; email@example.com Get in touch on Instagram: @GretchenRubin & @LizCraft Get the podcast show notes by email every week here: http://gretchenrubin.com/#newsletter Leave a voicemail message on: 774-277-9336 For information about advertisers and promo codes, go to happiercast.com/sponsors Want to be happier in 2022? Order Gretchen Rubin's book The Happiness Project to see how she approached the question, “How can I be happier?” and start a Happiness Project of your own. Happier with Gretchen Rubin is part of ‘The Onward Project,' a family of podcasts brought together by Gretchen Rubin—all about how to make your life better. Check out the other Onward Project podcasts—Do The Thing, Side Hustle School, Happier in Hollywood and Everything Happens with Kate Bowler. If you liked this episode, please subscribe, leave a review, and tell your friends! To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices