Podcasts about reciting

Ajahn Dhammasiha talks about the benefits of Buddhānussati, recollecting the Buddha. This meditation object can be particular helpful if we're finding ourselves overwhelmed by emotions. Reciting "Iti pi so..." or "Buddho" loudly, and totally focussing the mind on the Buddha, can cut through strong defilements or emotional turmoil, and bring our mind back to a more wholesome state. Ajahn also answers a question on ānāpānasati (mindfulness of the breath):What to do when the breath becomes so refined that I can't feel the breath anymore in my meditation?Website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Our Spotify Playlists⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Newsletter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Dhammagiri Youtube Channel⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Pics⁠⁠⁠⁠⁠⁠#buddha #meditation #dhammatalk #emotions #mentalcrisis #buddhanussati #recollectionofbuddha

After waking in the morning, a person is not permitted to learn Torah before reciting Birkot Ha'Torah. As we saw in earlier installments, however, this applies only to learning verbally. Merely thinking Torah in one's mind, without speaking, is allowed before reciting Birkot Ha'Torah in the morning. (We saw, though, that reading a Torah book, even silently, might require the recitation of Birkot Ha'Torah.) Intuitively, we might assume that silently listening to a Torah lecture should be no different than silently thinking about Torah. Seemingly, then, if a person attends a Torah class in the synagogue early in the morning, he does not need to first recite Birkot Ha'Torah. However, the Halachot Ketanot (Rav Yisrael Yaakob Hagiz, 1680-1757) rules that listening to a Torah class differs from thinking about Torah in this regard. He applies to this situation the famous Halachic principle of "Shome'a Ke'oneh" – that listening to the recitation of a text is akin to reciting it oneself. Thus, for example, every Shabbat, one person recites Kiddush, and everyone else at the table fulfills his obligation by listening to the recitation. Accordingly, people who listen to a Torah class are considered to be saying the words spoken by the teacher. Hence, listening to a Torah class is akin to verbally speaking words of Torah, and requires the recitation of Birkot Ha'Torah. Hacham Ovadia Yosef brought proof to this theory from the Gemara's inference of the Birkot Ha'Torah obligation from a verse in the Book of Debarim (32:3). The Gemara in Masechet Berachot (21a) cites as the Biblical source of this requirement the verse, "Ki Shem Hashem Ekra, Habu Godel L'Elokenu" – "When I call the Name of G-d, give praise to G-d." Moshe here was announcing that when he teaches Torah, the people should recite a blessing. Thus, the very source of Birkot Ha'Torah is a situation where people recite a Beracha before listening to words of Torah, clearly implying that even silently listening to a Torah lecture requires the recitation of Birkot Ha'Torah. This is the ruling also of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). Although several Poskim (including the Lebush and Hida) disagree, Halacha follows the opinion of the Halachot Ketanot. Therefore, those who attend a Torah class early in the morning must ensure to first recite Birkot Ha'Torah. Some addressed the question of how to reconcile the Halachot Ketanot's reasoning with the ruling of the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) that the person who receives an Aliya to the Torah must read along with the Ba'al Koreh (reader). Fundamentally, the obligation to read is upon the Oleh (person who was called to the Torah); the Ba'al Koreh reads the Torah on his behalf. Seemingly, the rule of "Shome'a Ke'oneh" should allow the Oleh to silently listen to the reader and thereby discharge his obligation. Indeed, the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) disputed the Rosh's ruling, and maintained that the Oleh does not need to read together with the reader. Halacha, however, follows the Rosh's ruling. If, as the Halachot Ketanot writes, listening to words of Torah is akin to reciting them, then why must the Oleh read along with the Ba'al Koreh? Several explanations were given for why the congregational Torah reading might be different, and is not subject to the rule of "Shome'a Ke'oneh." One theory is that "Shome'a Ke'oneh" applies only when there is a general obligation to recite a certain text. The congregational Torah reading is an obligation upon the congregation as a whole, and not on any particular individual, and it therefore is not included in the rule of "Shome'a Ke'oneh." Others explain that since the original format of Torah reading was that the Oleh reads the text, and the concept of a Ba'al Koreh was introduced later, the Oleh is required to read along, to preserve the initial arrangement. Yet another answer is that the rule of "Shome'a Ke'oneh" does not allow for one person to recite the Beracha over a Misva and another person to perform the Misva. On Purim, for example, the one who reads the Megilla for the congregation also recites the Beracha. Never does someone from the congregation recite the Beracha, and then the Ba'al Koreh reads the Megilla. Therefore, the Oleh cannot recite the Beracha and then fulfill his obligation by listening to the Ba'al Koreh's reading. Interestingly, Rav Shlomo Kluger (1785-1869) asserted that this Halacha regarding Birkot Ha'Torah before listening a Torah class hinges on a debate among the Rishonim regarding a different issue. It often happens that somebody is still in the middle of the Amida prayer when the Hazzan begins the repetition, and reaches Nakdishach. Common practice follows the view of Rashi, that the person in this situation should stop and listen silently to Nakdishach in order to fulfill this Misva. Rabbenu Tam (France, 1100-1171), however, disagreed with this ruling, arguing that in light of the principle of "Shome'a Ke'oneh," listening to Nakdishach in the middle of the Amida would constitute a Hefsek (forbidden interruption) in the Amida. This is no different than reciting Nakdishach in the middle of the Amida, which is of course not allowed. Seemingly, Rav Kluger writes, the ruling of the Halachot Ketanot, that listening to Torah is akin to speaking Torah, follows the view of Rabbenu Tam, that "Shome'a Ke'oneh" actually equates listening to speaking. According to Rashi, listening is not precisely the same as speaking, which is why he permits listening to Nakdishach during the Amida. By the same token, it would seem that Rashi would not require reciting Birkot Ha'Torah before listening to a Torah lecture. The question, then, becomes why we follow Rashi's opinion regarding listening to Nakdishach during the Amida, but we accept the Halachot Ketanot's ruling regarding Birkot Ha'Torah. These two rulings seem to contradict one another – as the first presumes that listening is not precisely like speaking, whereas the second presumes that listening is equivalent to speaking. Hacham Ovadia answers that when a person is reciting the Amida as the congregation reaches Nakdishach, he wants to fulfill the Misva of reciting Nakdishach, but he also does not wish to interrupt his Amida. Halacha therefore allows him to listen to Nakdishach – such that he will be credited with this Misva – without being considered in violation of disrupting the Amida. Since the person seeks to perform the Misva, an exception is made to allow him to do so. Even Rashi agrees that listening is equivalent to speaking, but in the specific instance where a person recites the Amida and hears Nakdishach, special permission is given to listen to Nakdishach. Hacham Ovadia cites in this context the Gemara's teaching (Kiddushin 39b) that a person's intention to transgress a sin is disregarded if he ends up being unable to commit the forbidden act. A person's thoughts are discounted as far as Halachic violations are concerned, and thus one cannot be considered guilty of disrupting his Amida by silently listening to Nakdishach. Another question that was asked regarding the Halachot Ketanot's ruling is whether the speaker and audience must have specific intention for "Shome'a Ke'oneh" to take effect. During Kiddush, the person reciting Kiddush must have in mind that his recitation will be effective in satisfying the listeners' obligation, and they must likewise intend to fulfill their obligation by hearing his recitation. Seemingly, then, if listening to a Torah class is akin to speaking words of Torah due to the principle of "Shome'a Ke'oneh," this should depend on whether or not the speaker and audience have this specific intention. However, Hacham Ovadia Yosef, in his Yabia Omer (vol. 4, addendum to #8), writes that this specific intention is not necessary, and he draws proof to the fact that Torah study marks an exception to the general rule. The Gemara in Masechet Sukka (38) infers the principle of "Shome'a Ke'oneh" from the story of King Yoshiyahu, before whom a man named Shafan read the Torah, and Yoshiyahu was considered to have read it himself. There is no mention of either Yoshiyahu or Shafan having specific intention that Yoshiyahu should be considered to have read the text – indicating that such intention is not necessary. Although in general "Shome'a Ke'oneh" requires the intention of both the speaker and listener, Torah study marks an exception, where such intention is not needed for "Shome'a Ke'oneh" to take effect. Rav Yisrael Bitan offers two possible explanations for this distinction, for why the mechanism of "Shome'a Ke'oneh" does not require Kavana (intent) in the context of Torah study, but it does in the context of all other Misvot. First, the primary method of Torah learning is through a teacher and listeners; this is the most common way that Torah is studied. Therefore, the listeners fulfill their obligation by listening without having to create a connection to the speaker through Kavana. Alternatively, one could say that in the case of Torah learning, the intent is present by default. When a Rabbi or teacher stands up before a room to teach Torah, everyone's intention is clearly to fulfill the Misva of Torah learning, and there is no need to consciously think this. The fundamental difference between these two explanations is that according to the first, Kavana is not necessary for "Shome'a Ke'oneh" to take effect when teaching Torah, whereas according to the second, Kavana is necessary, but it is presumed even without consciously having it in mind. These different perspectives will affect the fascinating question of whether a distinction exists between attending a Torah class and listening to a recording. According to the first explanation, listening to Torah is equivalent to speaking Torah even without Kavana, and this would be true even when listening to a recording of a Torah class. According to the second approach, however, Kavana is necessary for the listener to be considered to be speaking, and the speaker and listener are presumed to have this intent – and thus this would not apply in the case of a recording. When listening to a recording, there is no speaker to supply the Kavana, and thus the listener is not considered to be speaking the words. It would then follow that one would not be required to recite Birkot Ha'Torah before listening to a recorded Torah class in the morning. For example, if a person wishes to listen to a Torah class as he makes his way to the synagogue in the morning, he would not – according to this second explanation – be required to first recite Birkot Ha'Torah. In practice, however, as this matter cannot be conclusively determined one way or another, we must be stringent and recite Birkot Ha'Torah even before listening to a recorded Torah class. Therefore, one who wishes to hear a Torah class in the morning – either in person or a recording – must first recite Birkot Ha'Torah and the verses of Birkat Kohanim beforehand. Summary: One who wishes to hear a Torah class in the morning – either in person or a recording – must first recite Birkot Ha'Torah and the verses of Birkat Kohanim beforehand.

Lama Zopa Rinpoche emphasizes that the five powerful mantras (Namgyalma, Mitukpa, Kunrig, Stainless Pinnacle, and Wish-granting Wheel) are very powerful for purification. When someone has died, if you recite these mantras while thinking of them, it protects them from the lower realms. Even if they're already born in the lower realms, they will transcend into a higher realm. It's also very powerful to recite for living people and animals.Rinpoche advises that before death comes, we must ensure that we have a good rebirth. This is not the ultimate achievement of this life; however, if we're unable to achieve enlightenment in this life, we need a good rebirth (either in a pure land or the perfect human rebirth) to complete the path to enlightenment.Rinpoche highlights how all the suffering in this life is the result of self-cherishing. Conversely, all happiness and realizations of the path to enlightenment are the result of bodhicitta. Bodhicitta comes from the root, compassion. Compassion is generated by depending on the kindness of every single sentient being. Therefore, all our present, past, and future happiness—including enlightenment—is received by the kindness of every sentient being. Rinpoche encourages us to meditate on the kindness we've received from every hell being, preta being, hungry ghost, animal, human being, sura being, asura being, and intermediate stage being. Rinpoche concludes by stating that there's nobody to cherish other than sentient beings. Therefore, we must free them from all suffering and its causes and lead them to enlightenment. With this motivation, we take the oral transmissions and recite the mantras.Rinpoche bestows the oral transmissions of the Mitukpa, Kunrig, Namgyalma (short version), and Stainless Pinnacle mantras. He also bestows the Milarepa mantra, which he received from His Holiness Serkong Tsenshab Rinpoche, who is the incarnation of Marpa's son, Dharma Dode. Lama Zopa says that the Milarepa mantra is also a powerful purification for a dying person. Reciting it causes you to be born in the pure land of Milarepa, and then you receive teachings from Milarepa.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/

Halacha requires reciting Birkot Ha'Torah in the morning before one learns Torah. Does this apply only if one wants to learn Torah verbally, or even if one is interested in learning silently, such as by reading without saying the words? For example, if a person wakes up in the middle of the night, and he wants to read a Torah book to help him fall back asleep, must he first recite Birkot Ha'Torah? This question arises also if one sits and drinks coffee early in the morning before reciting Birkot Ha'Torah. May he silently read a Torah book while drinking, or must he first recite Birkot Ha'Torah? For that matter, is one allowed upon waking in the morning to think about Torah before he recites Birkot Ha'Torah? The Bet Yosef cites the Agur (Rav Yaakob Landau, 1410-1493) as ruling that Birkot Ha'Torah is required only before learning Torah verbally, but not before learning silently. Just as praying only with one's eyes, without saying the words, does not qualify as prayer, likewise, learning Torah without saying the words does not constitute "learning" as far as the Birkot Ha'Torah requirement is concerned. The Shulhan Aruch rules accordingly. The Vilna Gaon (Rav Eliyahu of Vilna, 1720-1797), however, disagrees. He notes the verse in which G-d commands, "Ve'hagita Bo Yomam Va'layla" (Yehoshua 1:8), that we must study Torah day and night. The word "Hagita," the Gaon asserts, refers to unspoken thoughts, as in the expression, "Hegyon Libi" ("the stirrings of my heart" – Tehillim 19:15), and thus the Misva of Torah study is fulfilled even through silent learning. The Nishmat Adam (Rav Abraham Danzig of Vilna, 1748-1820) refuted this proof, pointing to the text of Birkot Ha'Torah, which mentions "words of Torah" ("Dibreh Torah"), implying that this refers specifically to spoken words (as "Dibur" means "speech"). Moreover, the Nishmat Adam cites several instances where the word "Hegyon" clearly refers to speech, and not to silent thought, such as "U'lshoni Tehegeh Sidkecha" (Tehillim 35:28), "Pi Sadik Yehegeh Hochma" (Tehillim 37:30), and "Lo Yehegu Bi'gronam" (Tehillim 115:7). (The Vilna Gaon would likely respond that "Hegyon" refers to both speech and silent thoughts, and thus both fall under the command of "Ve'hagita" and require Birkot Ha'Torah.) The Nishmat Adam further notes that the Gemara (Berachot 21a) cites as the source of the Birkot Ha'Torah obligation the verse in Debarim (32:3), "Ki Shem Hashem Ekra Habu Godel L'Elokenu" – "When I call the Name of G-d, express praise to our G-d." This verse speaks of reciting a Beracha when one "calls the Name of G-d," suggesting that this applies only to verbally articulating the words of Torah. The majority of Poskim follow the view of the Shulhan Aruch, that Birkot Ha'Torah is not required before silent Torah study. These include the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and Hacham Ovadia Yosef. (Moreover, there is considerable discussion among later Poskim as to whether the Vilna Gaon truly held the stringent position that even thinking Torah requires Birkot Ha'Torah, or only considered this possibility.) Therefore, one who wishes to silently think about Torah in the middle of the night, or in the morning before reciting Birkot Ha'Torah, may do so.

On Shabbat (and Yom Tob), fulfilling the daily requirement of reciting 100 Berachot is more difficult than on weekdays, due to the fact that the Amida prayer on Shabbat consists of only seven Berachot (as opposed to the weekday Amida, which contains 19 Berachot). As discussed in previous installments, the Poskim have proposed several different strategies for reaching the required total of 100 Berachot. Amidst this discussion, the Poskim addressed the question of whether one may intentionally delay dessert during the Shabbat meals until after Birkat Ha'mazon in order to facilitate an additional Beracha. If dessert is eaten before Birkat Ha'mazon, one does not recite a separate Beracha Aharona over the dessert, because it is covered by Birkat Ha'mazon which is recited over the entire meal. (One does recite a Beracha before eating dessert, as the dessert is separate from the main meal and is thus not covered by the Beracha of Ha'mosi recited over the bread.) Thus, by reciting Birkat Ha'mazon before dessert, one puts himself in a position where he would need an additional Beracha – the Beracha Aharona after dessert – which could help him reach the required total of 100 blessings. At first glance, this practice seems improper, as it falls under the category of "Beracha She'ena Sericha" – an unnecessary Beracha. Halacha does not allow intentionally arranging a situation that necessitates a Beracha that would otherwise not be needed. We might therefore assume that one should not recite Birkat Ha'mazon before dessert for the purpose of facilitating an additional Beracha. However, the Shela Ha'kadosh (Rav Yeshaya Ha'levi Horowitz, d. 1630) writes that the effort to reach 100 Berachot on Shabbat qualifies as a legitimate need, such that facilitating an extra Beracha is acceptable. Although normally Halacha would not allow intentionally arranging a situation that requires an additional Beracha, this is allowed if one's goal is to ensure to fulfill the obligation of 100 daily blessings. This view is taken by several other Poskim, as well, including the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) and the Erech Ha'shulhan (Rav Yishak Tayeb, Tunisia, 1786-1830), and this is the ruling of Hacham Ovadia Yosef. Hacham Ovadia adds that one should preferably not bring the dessert to the table until after Birkat Ha'mazon in such a case, so he does not recite Birkat Ha'mazon with the dessert right in front of him at the table. Additionally, Hacham Ovadia emphasizes that this is allowed only on Shabbat and Yom Tob, due to the challenge of reaching a total of 100 Berachot on these days. On weekdays, when one naturally reaches 100 Berachot by reciting the required daily prayers and Berachot, one should not intentionally facilitate an additional Beracha. Summary: If one is concerned that he might not reach the obligatory total of 100 daily Berachot on Shabbat (when the Amida prayer consists of only seven Berachot), he is allowed to facilitate additional Berachot by reciting Birkat Ha'mazon before dessert at the Shabbat meals, such that he must recite a Beracha Aharona. If one does this, he should preferably ensure to recite Birkat Ha'mazon before the dessert is brought to the table. This may be done only on Shabbat and Yom Tob, but not on weekdays, when it is relatively easy to reach a total of 100 blessings.

If a person hears a Beracha for the purpose of fulfilling an obligation, and he listens attentively and responds "Amen," then hearing this Beracha counts toward the required recitation of 100 blessings each day. Thus, for example, when a person hears Kiddush on Friday night to fulfill the Misva of Kiddush, those two Berachot – "Ha'gefen" and "Mekadesh Ha'Shabbat" – count as two of the 100 Berachot which he is obligated to recite each day. The same is true of the Misva over the Shofar blowing on Rosh Hashanah ("Li'shmoa Kol Shofar") and the Berachot recited over the Megilla reading on Purim ("Al Mikra Megilla," "She'asa Nissim," and – at night – "She'hehiyanu"). By listening to these Berachot and responding "Amen," one adds to his total number of Berachot recited that day. If a person recites a Beracha for others to fulfill their obligation, then, according to the ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), this Beracha counts toward his recitation of 100 blessings. Thus, for example, if someone works as a chaplain in a hospital, and on Friday night he goes around the hospital making Kiddush for patients, all those Berachot can be counted toward his obligation. Even though he had already fulfilled the Misva of Kiddush, and he is reciting Kiddush solely for the sake of others, nevertheless, since he is, after all, reciting these Berachot, they count toward his 100 daily blessings. An interesting question arises in the case of somebody who recited the Amida, and then realized that he did not concentrate on the meaning of the words during the first Beracha. The Shulhan Aruch ruled that although we must of course endeavor to pray the entire Amida with Kavana (concentration), one fulfills his obligation even if he prayed without Kavana, as long as he recited the first blessing with Kavana. If, however, one did not concentrate on the meaning of the words while reciting the first Beracha, then he did not fulfill his obligation. Nevertheless, the accepted practice follows the ruling of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) that one does not repeat the Amida in such a case, given the likelihood that he will not have Kavana the second time, either. The Poskim posed the question of whether these 19 Berachot – the blessings that comprise the Amida – can be counted toward one's required 100 daily Berachot in such a case. Seemingly, since it turns out that the person did not fulfill his obligation through the recitation of the Amida, the Berachot are considered to have been recited in vain, and thus they cannot count toward the required 100 blessings. Rav Shlomo Zalman Auerbach, however, ruled that these Berachot do, in fact, count toward the 100 Berachot. He proves this from the fact that if a person realizes during the recitation of the Amida that he did not have Kavana while reciting the first Beracha, he nevertheless continues reciting the Amida. Although he cannot fulfill the Amida requirement, as he recited the first blessing without Kavana, nevertheless, he completes the Amida. This proves that the Berachot of the Amida are not considered to have been recited in vain even if one had not concentrated while reciting the first Beracha. Rav Shlomo Zalman explains that although the person does not fulfill his obligation in this case, his prayer still formally qualifies as a valid Amida prayer. Thus, for example, the prohibition against walking in front of someone praying the Amida applies even if someone prays the Amida and did not have Kavana during the first blessing. Since the remainder of his Amida qualifies as an Amida – notwithstanding the fact that the individual does not fulfill his prayer obligation through this Amida – one may not pass in front of him. By the same token, Rav Shlomo Zalman rules, the Berachot can be counted toward the obligatory 100 blessings. Rav Shlomo Zalman applies this ruling also to the case of somebody who mistakenly omitted "Ya'aleh Ve'yabo" from the Amida on Rosh Hodesh, or recited "Ve'ten Tal U'matar" in the summer, and thus needs to repeat the Amida. Although the Amida was invalid, and the individual did not fulfill his obligation, Rav Shlomo Zalman maintained that these blessings count toward the 100 required daily Berachot. Rav Shlomo Zalman writes that if someone hears his fellow make such a mistake in his Amida prayer without realizing it, and the fellow continues the Amida, the person may not walk in front of him, as the one reciting the Amida is still considered to be praying the Amida. As in the case of one who did not concentrate during the first Beracha, the Amida still qualifies as an Amida prayer, even though the person does not fulfill his prayer obligation through the recitation of this prayer. (Regarding "Ya'aleh Ve'yabo," there is a debate among the Rishonim as to whether one who mistakenly omits this addition is considered not to have prayed at all, or has simply not fulfilled the obligation of "Ya'aleh Ve'yabo." According to one view, if one forgets "Ya'aleh Ve'yabo" at Minha on Rosh Hodesh, and he realizes his mistake only that night, when it is no longer Rosh Hodesh, he must recite an extra Amida at Arbit, even though he will not be adding "Ya'aleh Ve'yabo," since he is considered not to have prayed Minha. The other view maintains that this fellow has fulfilled his obligation of Minha, but failed to fulfill his obligation to recite "Ya'aleh Ve'yabo," and so there is no value in adding an Amida at Arbit, since he will not be reciting "Ya'aleh Ve'yabo." At first glance, it seems that Rav Shlomo Zalman's ruling was said specifically according to this second view, though in truth, it applies according to all opinions. A comprehensive analysis of this subject lies beyond the scope of our discussion here.) The Poskim offer different solutions for reaching a total of 100 Berachot on Shabbat and Yom Tob, when the Amida prayer is much shorter than the weekday Amida. The Amida prayer on Shabbat and Yom Tov consists of only seven blessings, as opposed to the weekday Amida, which contains 19. The Musaf prayer – with its seven Berachot – is added on Shabbat and Yom Tob, but nevertheless, one is left with 19 fewer Berachot – and these become 20 Berachot once we consider that one does not recite the Beracha over Tefillin on Shabbat and Yom Tob. Several of these missing Berachot are supplied by reciting and listening to Kiddush, but nevertheless, one is missing a considerable number of Berachot. The Shulhan Aruch writes that this problem can be solved by listening attentively and answering "Amen" to the Berachot recited over the Torah reading. On Shabbat morning, eight people are called to the Torah (seven regular Aliyot, and Maftir), and another three are called to the Torah at Minha – and each of these 11 men recite two Berachot. If a person listens to these Berachot and recites "Amen," he adds 22 Berachot to his total. The Magen Abraham (Rav Avraham Gombiner, 1633-1683) writes that this solution should be relied upon only if one has no other possibility of reaching a total of 100 Berachot. Preferably, one should fulfill the obligation in other ways. This is the position taken by others, as well, including the Shulhan Aruch Ha'Rav (Rav Shneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), and the Mishna Berura. This was also the view taken by Hacham Ovadia Yosef in his earlier works. However, in his Hazon Ovadia, which he wrote later in life, he cites the Magen Giborim as stating that one can rely on this solution even Le'chatehila (on the optimal level of Halachic observance), and this is the Halacha. By listening attentively to the Berachot recited before and after the Haftara reading, one adds even more Berachot to his total. Hacham Baruch Ben-Haim taught us an allusion to this Halacha in the final verses of Shir Hashirim, which speak of the fruit of King Shlomo's vineyard. The Gemara tells that if someone slaughtered a chicken, and before he fulfilled the Misva of Kisui Ha'dam (covering the blood), somebody else came along and covered the blood, the person who covered the blood owes the Shohet (slaughterer) 100 gold coins. The reason, the Gemara explains, is that this person caused the Shohet to lose the opportunity to recite the Beracha over this Misva, and so he owes compensation. It thus turns out that a Beracha is worth 100 gold coins – such that the 100 Berachot we recite each day have a total value of 1000 gold coins. The verse in Shir Hashirim says, "A thousand for you, Shlomo, and 200 for those who guard the fruit." The name "Shlomo" in Shir Hashirim sometimes refers to Hashem, and thus this verse alludes to the 1000 gold coins we are to earn through the recitation of 100 Berachot each day. The phrase "and 200 for those who guard the fruit" alludes to the 20 missing Berachot on Shabbat – valued at 200 gold coins – which some people achieve through "fruit," by eating extra delicacies on Shabbat so they add more Berachot. The next verse then says, "Haberim Makshibim Le'kolech" – "friends heeding your voice," alluding to attentively listening to the Torah reading, which is the other method of reaching the required 100 blessings. Rabbi Bitan notes that in light of this Halacha, it seems that one should not respond "Baruch Hu U'baruch Shemo" to Hashem's Name in the blessings recited over the Torah reading. Since one needs to be considered as though he recites these Berachot, so he can reach a total of 100 blessings, he should listen silently without saying "Baruch Hu U'baruch Shemo." Moreover, those who are called to the Torah should ensure to recite the Berachot loudly and clearly, so that everyone can hear the recitation. The Mishna Berura writes that if one listens attentively to the Hazan's repetition of the Amida, then he is considered to have recited those Berachot, and they count toward his total of 100 Berachot. The Abudarham (Spain, 14 th century), quoted by the Bet Yosef, goes even further, saying that one is considered to have recited the Hazan's blessings by listening to them, and then, by answering "Amen," he receives credit again for all those Berachot. According to the Abudarham, then, one can be credited with 57 Berachot at each weekday Shaharit and Minha. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) finds an allusion to this concept – that listening to the Hazan's repetition counts as the recitation of Berachot – in the verse, "L'Hashem Ha'yeshu'a Al Amcha Birchatecha Sela" (Tehillim 3:9). This could be read to mean that G-d's salvation is upon those who bless Him "Sela" – who recite 95 blessings, the numerical value of "Sela." By listening to the Hazan's repetition, one is considered as though he recites 38 Berachot (19 X 2) at Shaharit, another 38 at Minha, and 19 at Arbit (when the Hazan does not repeat the Amida), for a total of 95. However, the Shulhan Aruch clearly disagreed with this opinion. In presenting the way to reach 100 Berachot each day, he makes no mention at all of the Hazan's repetition, indicating that he did not feel that this counts toward the required 100 daily blessings. Some Poskim proposed that one can be considered to have recited 100 Berachot simply by reciting the blessing of "Modim" in the Amida with concentration. The word "Modim" in Gematria equals 100, and thus reciting this Beracha properly, with Kavana, is equivalent to reciting 100 blessings. Others suggest that this can be achieved through the recitation in Shaharit, after Shema, of the phrase "Ve'yasib Ve'nachon Ve'kayam…Ve'yafeh." This clause consists of 15 words which begin with the letter Vav, which in Gematria equals 6, for a total of 90. The next two words – "Ha'dabar Ha'zeh" – both begin with the letter Heh, which in Gematria equals 5, thus adding another 10, for a total of 100. By reciting these words with this in mind, one can perhaps be considered to have recited 100 Berachot. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham, Rome, 13 th century) writes that the recitation of "En K'Elokenu" adds an additional 12 Berachot to one's total. This prayer begins, "En K'Elokenu, En K'Adonenu, En Ke'Malkenu, En Ke'Moshi'enu" – four phrases that begin with the word "En." It continues with the same four phrases but that begin with "Mi," followed by these four phrases beginning with the word "Nodeh." The first letters of "En," "Mi" and "Nodeh" are Alef, Mem and Nun, which spell "Amen." Reciting this hymn, therefore, is akin to answering "Amen," and by answering "Amen" one is considered to have recited a Beracha. These three lines, then, can qualify as 12 Berachot (as each line contains four phrases). Other Poskim, however, are skeptical as to whether this recitation is really effective to be considered as the recitation of Berachot. The Ben Ish Hai, in Parashat Vayesheb, brings a source that suggests a different way of reaching 100 Berachot: reciting seven or ten times each day the verses of "Va'yebarech David" (Divrei Hayamim I 29:10-12), which contains a Beracha ("Baruch Ata Hashem Elokeh Yisrael…") and reciting after each time the verse "Baruch Ata Hashem Lamedeni Hukecha" (Tehillim 119:12). This recitation qualifies as the recitation of 100 Berachot. This practice is recommended for women, who do not recite as many Berachot as men, and thus face a challenge trying to reach a total of 100 Berachot each day. (As we saw in an earlier installment, Hacham Ovadia maintained that women are included in the obligation to recite 100 daily Berachot.) Hacham Ovadia Yosef had the practice of smelling different fragrant items over the course of Shabbat in order to add more Berachot. One who smells Hadas branches recites "Boreh Aseh Besamim"; before smelling mint leaves one recites "Boreh Asbeh Besamim"; over the scent of a fragrant fruit one recites "Ha'noten Re'ah Tob Ba'perot"; and over perfume one recites "Boreh Mineh Besamim." By smelling different items at different points over the course of Shabbat, one can add more Berachot. One can recite a new Beracha over a fragrance after "Heseh Ha'da'at" – meaning, when he smells it again after it was no longer on his mind. Normally, if a person has a fragrant plant requiring the Beracha of "Aseh Besamim," another which requires "Asbeh Besamim," and a third whose Beracha is uncertain, he simply recites the Brachot over the first two, having mind to cover the third. However, Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) writes that on Shabbat, one should first recite the generic blessing of "Boreh Mineh Besamim" over the questionable plant, and then recite the Berachot over the other two, in order to have the opportunity to recite an additional Beracha. Although we generally discourage unnecessarily putting oneself into a position to recite a Beracha ("Beracha She'ena Sericha"), this is permitted on Shabbat for the purpose of reaching a total of 100 blessings.

Jeanette Thomas is a radio host at The Breeze in Auckland, New Zealand. She recently went viral after reciting this reflection on aging.

Sometimes life achieves the formal perfection of art, or a moment can seem so transcendent that only art can allow us to express what we feel. Get in touch: podcast@gretchenrubin.com Visit Gretchen's website to learn more about Gretchen's best-selling books, products from The Happiness Project Collection, and the Happier app. Find the transcript for this episode on the episode details page in the Apple Podcasts app. See omnystudio.com/listener for privacy information.

Day 8 8-28-25 MN148 Reciting the 6 sets of 6 www.dhammasukha.org

From the Canada Fa conference, when a practitioner who grew up in a wealthy family is unable to find a job, and then learns that her husband has accrued large gambling debts, she is forced to examine her notions about money, reputation, and compassion. This and other experience-sharing from the Minghui website. Original Articles:1. [Canadian […]

It is well known that if a person begins reciting a Beracha that is not required, and he realizes his mistake after reciting the words "Baruch Ata Hashem," he has the possibility of avoiding an accidental utterance of Hashem's Name in vain. He can do this by immediately reciting the words "Lamedeni Hukecha," which has the effect of turning his words into a Biblical verse. The phrase "Baruch Ata Hashem Lamedeni Hukecha" is a verse in Tehillim (119:12), and so by adding the words "Lamedeni Hukecha," one transforms his recitation of "Baruch Ata Hashem" into the first words of a verse, such that he is not considered to have recited Hashem's Name in vain. One common case is when a person recites a Beracha over food during a meal, forgetting that he had recited "Ha'mosi" over bread and thus does not need to recite a Beracha over the various foods eaten during the meal. If he began reciting a Beracha, and after saying "Baruch Ata Hashem" he realized his mistake, he should quickly add the words "Lamedeni Hukecha." Less known, however, is the option that one has even if he realized his mistake later, after he already recited the words "Elokenu Melech Ha'olam." At this point, of course, it is too late to turn his mistakenly-recited words into a verse from the Tanach. What he can do, however, is to recite a Beracha which, although we do not customarily recite, some Rishonim (early Medieval scholars) had the practice of reciting. The Bet Yosef brings that some earlier Rabbis would include in the Birkot Ha'shahar (morning blessings) a number of Berachot which do not appear in other sources. For example, some recited a Beracha "Baruch Ata Hashem…Magbi'ah Shefalim," praising Hashem for raising the downtrodden. Another Beracha that some Rabbis recited was "Baruch Ata Hashem…Somech Nofelim," praising Hashem for supporting those who are falling. The Bet Yosef disapproves of this practice, despite the fact that these Berachot were included in several editions of the Siddur in Spain. He notes that these Berachot are mentioned nowhere in the Talmud, and we do not have the authority to introduce our own Berachot. However, the Mishmeret Shalom writes that the fact that some early Rabbis advocated for the recitation of these Berachot allows a person the opportunity to avoid a mistaken recitation of Hashem's Name in vain if he had begun reciting an unwarranted Beracha. If a person realized after reciting the words "Baruch Ata Hashem Elokenu Melech Ha'olam" that his Beracha is not needed, he should immediately recite the words "Magbi'ah Shefalim" or "Somech Nofelim." This way, at least according to some Rabbis, he had recited a legitimate Beracha, and has not recited G-d's Name in vain. Summary: If a person began reciting a Beracha, and after saying the words "Baruch Ata Hashem" he realizes that the Beracha is not warranted, he should immediately say "Lamedeni Hukecha," so he will be considered to have recited a verse, instead of having recited G-d's Name in vain. If he realized his mistake only after he said "…Elokenu Melech Ha'olam," he should immediately add the words "Magbi'ah Shefalim" or "Somech Nofelim," as these are Berachot which some Rabbis had the practice of reciting each day. Although we do not follow this custom, it is preferable to add these words in this case so that at least according to these Rabbis, the person has recited a legitimate Beracha and has not recited G-d's Name in vain.

If a person realized during Shaharit that he had not recited Birkot Ha'shahar earlier, should he recite them now, upon remembering, or should he wait until after Shaharit? Fundamentally, of course, this fellow should first complete the Tefila and then recite the Berachot that he had forgotten, but a problem arises with regard to the Beracha of "Elokai Neshama." A person who, for whatever reason, did not recite "Elokai Neshama" before Shaharit cannot recite it after Shaharit, because, according to some opinions, this requirement is fulfilled through the recitation of the second Beracha of the Amida, which concludes, "Mehayeh Ha'metim," which resembles the theme of "Elokai Neshama." Thus, the question becomes whether it is preferable to interrupt one's prayer before the Amida to recite "Elokai Neshama," as he would otherwise forfeit the opportunity to recite this Beracha, or to simply continue his prayers as usual, and not recite "Elokai Neshama" that day. Hacham Ovadia ruled that if the person realizes his mistake during the recitation of Pesukeh De'zimra, then he should recite "Elokai Neshama" after Pesukeh De'zimra – in between "Yishtabah" and "Yoser Or." At this point, it is permissible to make a necessary interruption, and so the Beracha should be recited then. If, however, one realizes his mistake after he began "Yoser Or," then he should recite "Elokai Neshama" in between Berachot, or in between the paragraphs of Shema. For example, he can recite it in between the Beracha of "Yoser Ha'me'orot" and "Ahabat Olam," or in between "Al Mezuzot Al Betecha U'bi'sh'arecha" and "Ve'haya Im Shamoa." The other Birkot Ha'shahar can be recited after the Amida. If, G-d forbid, a person loses an immediate family member, he is exempt from all Misvot until after the burial. This includes all Berachot and prayers. In a case where the family member passed away at night, and the burial did not take place until the middle of the next day, the mourner must recite Birkot Ha'shahar after the funeral. In the morning, of course, he does not recite these Berachot, because he in a state of Aninut (a mourner before the burial), which exempts him from all Berachot, but since Birkot Ha'shahar may be recited throughout the day, until sundown, he must recite them after the burial, when he once again becomes obligated in Misvot. Summary: If a person realizes during Shaharit that he had not recited Birkot Ha'shahar, then he should recite them after Shaharit – except "Elokai Neshama," which should be recited before the Amida. If he realizes his mistake during Pesukeh De'zimra, he should recite "Elokai Neshama" in between "Yishtabah" and "Yoser Or." If he realizes after he began "Yoser Or," then he should recite "Elokai Neshama" in between the Berachot or in between the paragraphs of Shema. If, Heaven forbid, a person lost an immediate family member during the night, and the burial takes the place the next day, he does not pray or recite Berachot until after the burial, at which point he should recite Birkot Ha'shahar.

The Berachot we recite each day can easily become a rote exercise, a text that we recite mindlessly, mechanically, to discharge our duty, without concentration and without emotion. The Misvot and Berachot that are required on rare occasions generally tend to generate a great deal of excitement, whereas those which apply each day receive far less attention and don't arouse much enthusiasm, because they are part of our regular routine. But the truth is that the daily Berachot are especially important – and it is specifically because of their unique importance that they are required each and every day. There is a Halachic principle of "Tadir Ve'she'eno Tadir, Tadir Kodem" – Misvot which apply more frequently are to precede Misvot which are observed less frequently. This shows us that the more frequent Misvot are generally more important, and thus deserve greater attention, not less. Birkot Ha'shahar, the blessings we recite each morning, pose a particularly difficult challenge by virtue of the fact that they are recited not only each day, but also early in the morning, before we are fully awake. Many people, unfortunately, fail to give these Berachot the focus and emotion that ought to accompany their recitation, and do not say them with Kavana (concentration). Rav Eliezer Papo (1785-1828), in his work Hesed La'alafim, discusses the importance of the morning blessings and why is it especially important to recite them with proper Kavana (concentration). He implores us to pause before we begin reciting these Berachot, and to contemplate the fact that Hashem, who is infinitely great and powerful, has chosen us lowly human beings, and has given us the permission to come before Him, to give Him praise, and to serve Him. We must never take for granted the extraordinary privilege we have to serve Him. Out of the billions of people in the world, Hashem chose us and invited us to be His servants. We must appreciate how blessed we are to have the ability to serve the Creator of the universe. Before we begin reciting the morning Berachot, Rav Papo writes, it is worth taking a moment to reflect on this privilege we have been given. He also writes that before we begin reciting the Berachot, we should resolve in our minds that we will recite them slowly, and enunciate each letter properly, as though we were speaking to a king. We should recite the words with both fear and love, patiently and thoughtfully. This is especially important when reciting the Birkot Ha'shahar, Rav Papo writes, because this recitation sets the tone for the rest of the day. If we recite the first Berachot of the day with feeling and concentration, then this will impact all the other Berachot and prayers that we recite throughout the rest of the day. It is important to "get on the Kavana train" right from the outset, to set the momentum for the day. Rav Papo here urges us to use a Siddur when reciting the daily Berachot, even if we already know them by heart. One of the most effective strategies for Kavana is to pray from a Siddur. Some find an allusion to this concept in the verse in Megilat Ester (9:28), "Amar Im Ha'sefer Yashub Mahashabto Ha'ra'a," which may be read to mean that the way to eliminate distracting thoughts ("Yashub Mahashabto Ha'ra'a") is to read "Im Ha'sefer" – with the book, meaning, from a Siddur. When we look at the words as we recite them, we are far less likely to be distracted, and have a better chance of praying with Kavana. Rav Papo also recommends writing for oneself a note with the concepts discussed in this passage – the gratitude we must feel for the privilege of serving Hashem, the importance of setting the momentum for the entire day etc. – and placing this note inside one's Siddur. This way, as soon as a person picks up his Siddur to begin reciting the Berachot, he will be reminded of these concepts, and this will enhance his Kavana. Not infrequently, we find ourselves wondering whether or not we forgot to recite Birkot Ha'shahar. Never are we uncertain whether or not we ate breakfast, but we sometimes cannot remember whether or not we recited the morning blessings. This shows us that, unfortunately, we do not value these Berachot to the extent that we should. Let us try to be mindful of the great importance of these daily Berachot, and to concentrate as best we can each time we recite them.

*Listen to the Show notes and podcast transcript with this multi-language player. INTRODUCTION: One of the main needs we have as believers is a real, interactive relationship with the Lord. The Lord views prayer as a way of creating a relationship with each of us. Unfortunately, a lot of the teaching on prayer does not give enough emphasis to God's desire for the relationship, so prayers reduce down to our own personal needs. There is nothing wrong with seeking God for our needs; prayer is really an opportunity to expand beyond that. SHOW NOTES: We need to seek a relationship with the Lord, if we want to truly be able to talk with Him, You can have a connection, as with a father, where you can present a situation before Him in order to learn what is His perfect will in that situation. Reciting the Lord's Prayer can be a very effective way of praying, if done thoughtfully as in worship. As we mature in our relationship with the Lord, our prayers can be led by the Holy Spirit to pray more for others and the kingdom of God. QUOTATIONS: The Lord answers us when we seek Him...as we listen for His voice. People think that prayer has everything to do with receiving something from God, and I don't think that's the truth....I think prayer actually is an avenue of creating a deeper relationship with you and Him. The whole prayer that Christ taught isn't all about you or about you receiving; it's basically worship to the Lord, creating a relationship with Him, then you receive. As you develop your relationship with Him, you find out you don't have to ask for things because He already knows what you need before you even ask. I think our prayers change too. They get off the self-centered prayers and they begin to pray for your brothers, your sisters, for His kingdom, for things that He, the Holy Spirit, leads you to pray for. As we approach God in prayer, Number One, we submit our hearts to Him, we give Him our hearts, Think about how Jesus prayed in the garden: He absolutely had a relationship with the Father and when He was praying, He said,” Is there another way, Father” He had enough of a relationship that He could say, “dad, I know that's what You want Me to do, but is there another way? Nevertheless, not what I will, not what I want.”

In this insightful episode from the Network of Awareness, the host ORRA The Informationalist delves deep into the concepts of coincidences and synchronicities, underscoring their intrinsic connection. The show discusses how these phenomena are not random but instead serve a greater purpose of guiding and elevating our awareness. Through personal anecdotes, poetry, and engaging interactions with guest speakers, the episode explores how to recognize these patterns in life, embrace the flow of the universe, and utilize synchronicities to foster personal and collective growth. Emphasizing the importance of living in the present and maintaining a high vibrational state, this broadcast is a profound reminder of our interconnectedness and the meaningful patterns that shape our reality.00:00 Introduction to Coincidences and Synchronicities00:14 Exploring the Network of Awareness01:27 Synchronicity vs. Coincidence: A Deeper Dive02:28 The Theory of Synchronicity04:38 Personal Experiences and Reflections07:08 The Power of Awareness and Internal State10:29 The Role of Emotions and Thoughts13:18 Recognizing Patterns and Synchronicities16:47 The Importance of Being Present32:54 Community Engagement and Reflections01:04:57 Subscriber Appreciation and High Vibrational People01:05:29 Introduction to Synchronicity01:06:06 Reciting the Synchronicity Poem01:11:15 Froggy's Original Poem01:12:36 Megan Marie's Technical Difficulties01:13:34 JR's Question on Manifestation01:14:56 JR's Deep Dive into Synchronicity01:20:06 JR's Personal Struggles and Healing01:30:02 Hannah K's Questions on Manifestation01:41:18 Geo Verse TV's Skepticism and Taino Culture Discussion01:51:15 Cultivating Deeper Awareness01:51:44 The Significance of Subtle Signs01:52:29 Interconnected Lives and Universal Messages01:52:46 Embracing Mystery and Uncertainty01:53:23 Understanding Angel Numbers01:53:39 The Power of Number Four01:53:51 Synchronicity and Purposeful Messages02:01:13 Boundaries and Protecting Your Energy02:03:42 The Importance of Self-Love02:17:55 Resonance and Universal Harmony02:37:13 Transcending Linear Time02:39:09 Exploring Timelines and Choices02:40:02 The Nature of Time and Individual Perspective02:40:53 Public Service Announcement: The Universe is Speaking02:42:54 The Power of Awareness and Synchronicity02:57:51 The Journey of Self-Realization and Authenticity03:05:04 Final Thoughts and ReflectionsBecome a supporter of this podcast: https://www.spreaker.com/podcast/network-of-awareness--4447646/support.

In this insightful episode from the Network of Awareness, the host ORRA The Informationalist delves deep into the concepts of coincidences and synchronicities, underscoring their intrinsic connection. The show discusses how these phenomena are not random but instead serve a greater purpose of guiding and elevating our awareness. Through personal anecdotes, poetry, and engaging interactions with guest speakers, the episode explores how to recognize these patterns in life, embrace the flow of the universe, and utilize synchronicities to foster personal and collective growth. Emphasizing the importance of living in the present and maintaining a high vibrational state, this broadcast is a profound reminder of our interconnectedness and the meaningful patterns that shape our reality.00:00 Introduction to Coincidences and Synchronicities00:14 Exploring the Network of Awareness01:27 Synchronicity vs. Coincidence: A Deeper Dive02:28 The Theory of Synchronicity04:38 Personal Experiences and Reflections07:08 The Power of Awareness and Internal State10:29 The Role of Emotions and Thoughts13:18 Recognizing Patterns and Synchronicities16:47 The Importance of Being Present32:54 Community Engagement and Reflections01:04:57 Subscriber Appreciation and High Vibrational People01:05:29 Introduction to Synchronicity01:06:06 Reciting the Synchronicity Poem01:11:15 Froggy's Original Poem01:12:36 Megan Marie's Technical Difficulties01:13:34 JR's Question on Manifestation01:14:56 JR's Deep Dive into Synchronicity01:20:06 JR's Personal Struggles and Healing01:30:02 Hannah K's Questions on Manifestation01:41:18 Geo Verse TV's Skepticism and Taino Culture Discussion01:51:15 Cultivating Deeper Awareness01:51:44 The Significance of Subtle Signs01:52:29 Interconnected Lives and Universal Messages01:52:46 Embracing Mystery and Uncertainty01:53:23 Understanding Angel Numbers01:53:39 The Power of Number Four01:53:51 Synchronicity and Purposeful Messages02:01:13 Boundaries and Protecting Your Energy02:03:42 The Importance of Self-Love02:17:55 Resonance and Universal Harmony02:37:13 Transcending Linear Time02:39:09 Exploring Timelines and Choices02:40:02 The Nature of Time and Individual Perspective02:40:53 Public Service Announcement: The Universe is Speaking02:42:54 The Power of Awareness and Synchronicity02:57:51 The Journey of Self-Realization and Authenticity03:05:04 Final Thoughts and ReflectionsBecome a supporter of this podcast: https://www.spreaker.com/podcast/network-of-awareness--4447646/support.

***NEW EPISODE***  Here's a brand new episode of the Cowboy Tracks show.  You'll hear "Swinging, Singing and Reciting" tracks of western music. The playlist is below. Song Title  Artist  Album Don't Fence Me In (instr) Squeek Steele Old Western Saloon Piano Swing of the Range Rick & the All-Star Ramblers Taryn Noelle Swings Sacramentos Doug Figgs Yellow House Riding Almeda Bradshaw Between a Horse and Me Fence Building Blues Dave Stamey Western Stories The Ribbon Blanket (poem) KC LaCourse The Journey of Life Thru Western Poetry Middle of Nowhere Trinity Seely Trinity Seely Dust of Los Angeles Dan McCorison Me and Les Blues Stay Away  Barbara Nelson Swingin' Open Range The Great Divide (poem) Al Doc Mehl The Great Divide Ride the River Jim Jones Good Days Are Comin' Forget You're Gone Cousin Cricket Ridin' the Rails to Reno Cowboy Way Horse Crazy Cowgirl Band My Horse Knows the Way Home Ragtime Cowboy Joe Wylie & the Wild West Cattle Call Red River Valley Sarah's Quilt Janice Deardorff Same Old Moon Jeff Mamett Carry Me Back Dancin' With Swingitude Grace Clark Dancin' With Swingitude Let My Pony Run Due West Trio with Rena Randall Ten Winters and Ten Springs Quiet Evening Beside the Campfire (instr) Wild West Gang Western Music

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/

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 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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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

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/

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

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.

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 ✦