28:1 Surely there is a vein for the silver, and a place for gold where they fine it.
28:2 Iron is taken out of the earth, and brass is molten out of the stone.
28:3 He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death.
28:4 The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dried up, they are gone away from men.
28:5 As for the earth, out of it cometh bread: and under it is turned up as it were fire.
28:6 The stones of it are the place of sapphires: and it hath dust of gold.
28:7 There is a path which no fowl knoweth, and which the vulture’s eye hath not seen:
28:8 The lion’s whelps have not trodden it, nor the fierce lion passed by it.
28:9 He putteth forth his hand upon the rock; he overturneth the mountains by the roots.
28:10 He cutteth out rivers among the rocks; and his eye seeth every precious thing.
28:11 He bindeth the floods from overflowing; and the thing that is hid bringeth he forth to light.
28:12 But where shall wisdom be found? and where is the place of understanding?
28:13 Man knoweth not the price thereof; neither is it found in the land of the living
28:14 The depth saith, It is not in me: and the sea saith, It is not with me.
28:15 It cannot be gotten for gold, neither shall silver be weighed for the price thereof.
28:16 It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire.
28:17 The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold.
28:18 No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies.
28:19 The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold.
28:20 Whence then cometh wisdom? and where is the place of understanding?
28:21 Seeing it is hid from the eyes of all living, and kept close from the fowls of the air.
28:22 Destruction and death say, We have heard the fame thereof with our ears.
28:23 God understandeth the way thereof, and he knoweth the place thereof.
28:24 For he looketh to the ends of the earth, and seeth under the whole heaven;
28:25 To make the weight for the winds; and he weigheth the waters by measure.
28:26 When he made a decree for the rain, and a way for the lightning of the thunder:
28:27 Then did he see it, and declare it; he prepared it, yea, and searched it out.
Just as my denial or ignorance of the existence of an earthly power will avail me nothing even so my denial of God and His law will not liberate me from its operation, whereas humble and mute acceptance of divine authority makes life’s journey easier even as the acceptance of earthly rule makes life under it easier.
I do dimly perceive that whilst everything around me is ever changing, ever dying there is underlying all that change a living power that is changeless, that holds all together, that creates, dissolves and recreates. That informing power of spirit is God, and since nothing else that I see merely through the senses can or will persist, He alone is. And is this power benevolent or malevolent ?
I see it as purely benevolent, for I can see that in the midst of death life persists, in the midst of untruth truth persists, in the midst of darkness light persists.Hence I gather that God is life, truth, light. He is love. He is the supreme Good. But He is no God who merely satisfies the intellect, if He ever does. God to be God must rule the heart and transform it. He must express himself in every smallest act of His votary.
Om manantha Hari Narayan, a nom omtha Hari Narayan, humko bisar kahan chale salone saiyan kahan chale salone saiyan, thum tho chathur bari madhuri si tar sar ee ab mai kaise karun na mane jiya humko bisar kahan chale salone saiyan bisar kahan chale, ma pa ma ni ga, sa re ni sa ni dha, bhari nagaria thum bine suni aankhiyan nis din par sarri lakh salone, ya jagmayi hum hi kahe thum chhale salone saiyan humko bisar kahan chale..Prayer and oblation for God Hari, Narayan. Beloved God where have you gone leaving me here alone. You are the wisest amongst men and I do not know how to conduct myself in your presence. The river is dry and my eyes look everywhere for HIM. Yet even among millions I cannot not see you O God, the conqueror of this earth. So where will we go when you have given us the slip?
The independence struggle against Britain from the 1920s onwards saw Congress adopt Mohandas Karamchand Gandhi’s policy of nonviolence and civil resistance. Poets such as Kazi Nazrul Islam used literature, poetry, and speech as a tool for political awareness.
Porodeshi Megh Jao Re Phire, Bolio amar porodeshi re.. She deshe jobe badolo jhore, kande na ki pran ekela ghore, biroho betha nahi ki shetha baje na banshi nodiro tire. Badolo rate dakile piya, dakile piya piya papiya. Bedonai bhore othe na ki re kaharo hiya. Phote jobe phul, othe jobe chand, jagi na shetha ki prane kono shadhe Deyena keho gurugonjona she deshe bujhi kuloboti re. Porodeshi megh. Distant cloud go back unwanted. In those countries where ruin reigns does your heart not cry out in suffering and loneliness? Why go near a river where there will be no water? In the stormy night your beloved calls out. Why does your suffering not move the heart of a single human being? Even if the flowers bloomed and the moon rose, there is no awakening in the land in which you abide. There is no prize from where you come yet am I to understand that you are respected there? Distant cloud go back today.
The garden of the Finzi-Continis. A world where love was forgotten-a garden where love grew.
audio https://moralupbringing.files.wordpress.com/2014/04/01-13-il-giardino-dei-finzi-contini-for-orchestra.mp3%5D Released again in 2014 -il-giardino-dei-finzi-contini.
Megho meduro boroshai kothai tumi phulo choraye kaande bunobhumi, Megho meduro boroshai, boroshai kothai tumi, megho ….jhure bari dhara phire aesho pothohara kaande nodi thoto chumi megho meduro boroshai kothai tumi. In a cloudless sky where are you hidden in the rain God? The strewn flowers make the earth and forests cry. The rainfall makes paths clear for those who have lost their way. Seeing, the river kissed. Within the cloudless sky why are You hidden in the rain? Yerushalaim Shel Zahav Jerusalém of Gold. Sung by Shuli Natan.
ם צלול כיין וריח אורנים נישא ברוח הערביים עם קול פעמונים.ובתרדמת אילן ואבןשבויה בחלומההעיר אשר בדד יושבתובליבה חומהירושלים של זהבושל נחושת ושל אורהלא לכל שירייךאני כינור…חזרנו אל בורות המיםלשוק ולכיכרשופר קורא בהר הביתבעיר העתיקה.ובמערות אשר בסלעאלפי שמשות זורחותנשוב נרד אל ים המלחבדרך יריחו.אך בבואי היום לשיר לךולך לקשור כתריםקטונתי מצעיר בנייךומאחרון המשוררים.כי שמך צורב את השפתייםכנשיקת שרףאם אשכחך ירושליםאשר כולה זהבירושלים של זהב. Jerusalem of Gold. The mountain air is clear as wine, And the scent of pines Is carried on the breeze of twilight With the sound of bells. And in the slumber of tree and stone, Captured in her dream The city that sits solitary And in its midst is a wall. Jerusalem of gold, and of bronze, and of light Behold I am a violin, for all your songs. We have returned to the cisterns To the market and to the market-place A ram’s horn (shofar) calls out (i.e. is being heard) on the Temple Mount. In the Old City. And in the caves in the mountain Thousands of suns shine -We will once again descend to the Dead Sea By way of Jericho! Jerusalem of gold, and of bronze and of light. Behold I am a violin for all your songs. But as I come to sing to you today, And to adorn crowns to you (i.e. to tell your praise) I am the smallest of the youngest of your children (i.e. the least worthy of doing so) And of the last poet (i.e. of all the poets born). For your name scorches the lips Like the kiss of a seraph If I forget thee, Jerusalem, Which is all gold…Jerusalem of gold, and of bronze, and of light Behold I am a violin for all your songs. Torah. Teaching, a moral law.
Sing with all the saints in glory, sing the resurrection song!Death and sorrow, earth's dark story, to the former days belong. All around the clouds are breaking, soon the storms of time shall cease; in God's likeness we, awaking, know the everlasting peace. O what glory, far exceeding all that eye has yet perceived! Holiest hearts, for ages pleading, never that full joy conceived. God has promised, Christ prepares it, there on high our welcome waits. Every humble spirit shares it; Christ has passed th'eternal gates. 3.Life eternal! heaven rejoices; Jesus lives, who once was dead. Join we now the deathless voices; child of God, lift up your head! Patriarchs from the distant ages, saints all longing for their heaven, prophets, psalmists, seers, and sages, all await the glory given. Life eternal! O what wonders crowd on faith; what joy unknown, when, amidst earth's closing thunders, saints shall stand before the throne! O to enter that bright portal, see that glowing firmament; know, with thee, O God Immortal,"Jesus Christ whom thou has sent!"
In Young India on March 23, 1921, MK Gandhi wrote, Britain has made promises to the Zionists. The latter have, naturally, a sacred sentiment about (Jerusalem) Palestine. The Jews, it is contended, must remain a wandering race unless they have obtained possession of Palestine. I do not propose to examine the soundness or otherwise of the doctrine underlying the proposition. All I contend is that they cannot possess Palestine through a trick or a moral breach. The British Government could not dare have asked a single Muslim soldier to wrest control of Palestine from fellow-Muslims and give it to the Jews. Palestine, as a place of Jewish worship, is a sentiment to be respected and the Jews would have a just cause of complaint against Mussulman idealists if they were to prevent Jews from offering worship as freely as themselves. By no canon of ethics or war, therefore, can Palestine be given to the Jews as a result of the War. In an interview MK Gandhi gave to London’s Jewish Chronicle in early October 1931, he stated that “Anti-Semitism is really a remnant of barbarism,” instead explaining that Zionism in its spiritual sense is a lofty aspiration. By spiritual sense I mean they should want to realize the Jerusalem that is within. I can understand the longing of a Jew to return to Palestine, and he can do so if he can without the help of bayonets. In that event he would go to Palestine peacefully and in perfect friendliness. The real Zionism of which I have given you my meaning is the thing to strive for, long for and die for. It is the abode of God. The real Jerusalem is the spiritual Jerusalem. Thus he can realize this Zionism in any part of the world.