to bless, kneel
(Niphal) to be blessed, bless oneself
(Piel) to bless
(Pual) to be blessed, be adored
(Hiphil) to cause to kneel
(Hithpael) to bless oneself
(TWOT) to praise, salute, curse
Strong’s Definitions [?](Strong’s Definitions Legend)
בָּרַךְ bârak, baw-rak'; a primitive root; to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (God or the king, as treason):—× abundantly, × altogether, × at all, blaspheme, bless, congratulate, curse, × greatly, × indeed, kneel (down), praise, salute, × still, thank.
In Islam, Barakah or Baraka (Arabic: بركة "blessing") is a blessing power, a kind of continuity of spiritual presence and revelation that begins with God and flows through that and those closest to God.
Baraka can be found within physical objects, places, and people, as chosen by God. This force begins by flowing directly from God into creation that is worthy of baraka. These creations endowed with baraka can then transmit the flow of baraka to the other creations of God through physical proximity or through the adherence to the spiritual practices of the Islamic prophet Muhammad. God is the sole source of baraka and has the power to grant and withhold baraka.
Baraka is a prominent concept in Islamic mysticism, particularly Sufism. It pervades Sufi texts, beliefs, practices, and spirituality. Sufism emphasizes the importance of esoteric knowledge and the spiritual union with God through the heart. Baraka symbolizes this connection between the divine and the worldly through God's direct and intentional blessing of those that are most reflective of Him and his teachings.
Baraka is not a state, it is a flow of blessings and grace. It flows from God to those that are closest to God, such as saints and prophets. Those that have received baraka are thought to have the abilities to perform miracles (karamat), such as thought-reading, healing the sick, flying, and reviving the dead.[page needed] However, according to Abd al-Karīm ibn Hawāzin Qushayri, a prominent Sufi mystic, the use of these miracles and the actual possession of these abilities are not indicative of a saint's status, however, the performance of these miracles by prophets is important to establish credentials.
Midrash Tehillim (12th c.)
With my head, I bend my head and bow down in prayer…And I also wear tefillin on my head. With my neck, I fulfill the precept of wrapping oneself in tzizit. With my mouth, I praise You, as it says: “My mouth shall speak the praise of the Lord” (Ps. 145:21)…With my face, I prostrate myself, as it says: “He fell down on his face to the earth” (Gen 45:12)… With my nose, when I smell spices with it at the outgoing of Shabbat. With my ears, I listen to the singing of the Torah.
Quoted in Sefaria Source Sheet: The Body in Prayer By Jacob Fine
our search for neutral body
"It ain't no sin to take off your skin and dance around in your bones." I can't remember where I heard this, but it has stuck with me because of the incredible beauty and perfection of our bone structure. A good way to start finding your neutral stance is by exxamining a skeleton, whose natural alignment is perfect. Picture yourself as that skeleton with your bones hanging and your joints free....
Let your muscles melt away, so that when you move, you move with the least amount of energy. The shoulder blades slide around on your ribcage in response to your arm movement. Your thighs embed easily into the warn crevice of the hip socket, not resisting, but welcoming the head of the thigh bone like the water welcomes a fish after its leap through downward. The importance of releasing this joint for proper functioning was first explored in the Alexander Technique.
Frederick Matthias Alexander (1869-1955) realized that his bad postural habits were stronger than his will to change. He concluded he would have to re-pattern his mind in order to change these habits."From this realization he came to formulate the idea of psychophysical unity, a truly revolutionary idea that became the cornerstone of his work." Psychophysical unity is one of the key term here. The body's physical patterns are in direct correlation to emotional and mental patterns. In
order to change the body's habitual patterns, the mind needs to change. The payoff for the actor who commits to the challenging task of undoing bad habits is not only a more expresive acting vehicle, but actually being able to use released emotions.
Turn on some happening music, and dance around in your bones. Act like your muscles are missing, and the bones of your arms are heavy and swayìng. Only motivate movement from your center. You will look like a nut, but you should
start to feel more movement in the shoulders and hips. Make a weekly dance-off date with yourself. I advise being alone to
allow for utter freedom and ridiculous nmovements.
Nishmat is believed to have been composed in the early Amoraic era or earlier. In the Talmud, Rabbi Yochanan bar Nafcha (180-279 CE) states that Nishmat should be recited during the Passover Seder after Hallel. This has been current practice at least since the Geonic period (c. 800-1000 CE). While this is the earliest known reference to the prayer, there are opinions that it may be older. The second part of the Nishmat prayer, from the words "If our mouths were as full of song as the sea...we could not sufficiently praise You O Lord our God" is cited as the text of a thanksgiving prayer for rain, attributed to Rabbi Yochanan, in tractate Berakhot (Talmud, b. Berakhot 59b).
Nishmat became a standard part of the liturgy by the time of Saadia Gaon. The earliest mention of it as part of the Sabbath morning service is in Seder Rav Amram written by Rav Amram Gaon in the ninth century CE. In Mishneh Torah, Maimonides (12th century CE) states that it was recited on the Sabbath in Sephardic practice. Its use on Sabbath morning was controversial in Europe during the early medieval period. Several Ashkenazic rabbinic works explicitly defended its use, including Mahzor Vitry and Kol Bo.
The exact author of the prayer is not known. Based on the acrostic arrangement in Befi Yesharim, some scholars have suggested that Nishmat was authored by a man named Yitzchak with a wife named Rivka, but others have dismissed this idea.
Some scholars have suggested that the author's name may have been Shimon (שמעון, Simon) from an acrostic within the prayer, and have considered this could be Shimon ben Shetach or perhaps the Apostle Peter, whose Hebrew name was Shimon, which would place the date of authorship in the first century C.E.
A curious legend circulated in medieval France and Germany to the effect that Nishmat was composed by none other than the Apostle Peter, who is said to have built the Christian Church in order to remove Christians from the Jewish community, while believing himself that only Judaism is the true faith.
The legend has no basis in fact but was often repeated.
Exchange greetings with three people:
Peace unto you!
|Unto you peace!
The traditional ending to the Salat among all Muslims is:
"Al-Salamu alaykum wa Rahmat Allah wa Barakatu". These words translate into: "Peace and Allah's mercy and blessings be upon you". This phrase is uttered twice at the conclusion of the Salat, once with the head turned to the right and once with the head turned to the left. see
The motion plays a critical role in Islamic prayer through a set of prescribed physical movements that make up raka’ats as well. These motions include standing, bending, kneeling, bowing, and prostrating. Specifc prayers accompany each of these movements. For example, while in prostration, the most humble and submissive position, a Muslim prays: “Holy is my Lord, the Most High.”
the first assembly of the communal representatives and Rabbanim of neighboring White Russia was convened in Shklov, in White Russia. This assembly issued the first public anti-hasidic proclamation drawing the attention of the Gaon of Vilna, to the danger in the new movement.  From a letter written by R. Shneur-Zalman of Ladi to R. Avraham of Kalisk (Kolishki, in White Russia), we learn that this assembly took place in the winter of 1771 – 1772.  It was called primarily on account of the strange conduct of R. Avraham of Kalisk, on his return home from the beth midrash of Mezerich. His strange antics while praying ('turning repeated somersaults,' and the like) and his contemptuous and abusive attitude to talmudic scholars outraged not only the Rabbinim but even the Great Maggid himself. R. Avraham and his followers were popularly known as the Talk [=530] hasidim, with reference to the year 5530 [=1769 – 1770], when they first made their appearance in Kalisk. see
Avram ben Maimuni (1186-1237), Responsum 62
1) Teach us, rabbi, if it is forbidden, or worthy to prevent (full prostration in prayer), lest he seems as if he is violating the laws of the sages, or whether one should not prevent (prostration) since it is the pathway of awe and service in extra intention (kavannah), and our sages didn’t prevent us from that. 2) From this you learn that anything that increases the intention (kavannah) of the heart in prayer is praiseworthy and esteemed. 3) The reason that the sages required bowings at the beginning and the end of the amidah was to say that one should not do less than this, but not to forbid one from doing more than this. Know that this was done in order to be lenient on the community which doesn’t have the strength to do more than this. 4) When (the baraita) says, “You teach him not to bow,” it means, you teach him that he doesn’t have to bow, lest he make a mistake and thinks that he must bow more. 5) If you claim that (prostration) is forbidden because the non-Jews or the Karaites pray this way, we respond by saying: The Christians pray toward Jerusalem, and that doesn’t forbid us from praying toward Jerusalem. The non-Jews stand in prayer, and we stand. They bow just like we bow.