Podcasts about Gitta

2025. május 25-én rendezik meg az I. Magyar Akvarell Fesztivált. Erről beszélgettünk vendégeinkkel, Jozifek-Szűcs Gitta festőművésszel és Szabó Sípos Barnabással, a fesztivál fővédnökével.

Gitta Johnston works for the organisation Interrelate here in Australia, a non-profit provider of relationship services that supports families, but also individuals at all stages of life, to build and maintain healthy and resilient relationships. In conversation with Gitte, SBS-correspondent Barbara Barkhausen was able to find out more about her program. - Gitta Johnston arbeitet für die Organisation Interrelate hier in Australien, einem gemeinnützigen Anbieter von Beziehungsdiensten, der Familien, aber auch Einzelpersonen in allen Lebensphasen unterstützt, gesunde und resiliente Beziehungen aufzubauen und zu pflegen. Was das genau bedeutet, das hat Barbara Barkhausen im Gespräch mit Gitta herausgefunden.

In dieser Episode des Murakamy Podcasts sind Gitta und Peter Plotnicki zu Gast – die Gründer von Merz b. Schwanen. Ein T-Shirt-Start-up? Ja, irgendwie schon. Aber eigentlich auch nicht. Denn das Unternehmen bringt jede Menge Tradition mit – und schreibt trotzdem eine ziemlich moderne Erfolgsgeschichte. Denn Merz b. Schwanen steht auch für einen kleinen Medien-Coup: Die US-Serie "The Bear" hat dafür gesorgt, dass sich über 10.000 Menschen auf die Warteliste für ein simples weißes T-Shirt setzen ließen. Produziert wird das gute Stück übrigens auf der Schwäbischen Alb – mit viel Handwerk, Qualität und einem klaren Anspruch: ein richtig gutes Produkt zu machen. Eines, das für sich selbst spricht. Im Gespräch erzählen Gitta und Peter, wie sie Entscheidungen treffen – oft eher intuitiv, aus dem Bauch heraus. Und auch wenn sie ihre Strategie nie so genannt haben: „Product First“ beschreibt ziemlich gut, was bei ihnen zählt. Vielleicht war das am Ende genau der Schlüssel zum Erfolg. Links zu Merz b. Schwanen: https://merzbschwanen.com/de_DE/merz-b-schwanen-team Links zur Folge: Stephen Covey “Die 7 Wege zur Effektivität: Prinzipien für persönlichen und beruflichen Erfolg (Dein Erfolg)”: https://www.amazon.de/Die-Wege-zur-Effektivität-persönlichen/dp/3869368942/ref Deepak Chopra “Mit dem Herzen führen - Management und Spiritualität”: https://www.amazon.de/Mit-dem-Herzen-führen-Spiritualität/dp/386728315X/ref Melinda Davis “Wa(h)re Sehnsucht. Was wir wirklich kaufen wollen”: https://www.amazon.de/Wa-Sehnsucht-wirklich-kaufen-wollen/dp/3430120896 **** AirUp Gründerin Lena Jüngst verrät: wie wird aus einer Bachelorarbeit ein Millionenunternehmen?

My guests this week are the co-owners of Merz B. Schwanen, Gitta & Peter Plotnicki.Making clothes is hard, running a brand is hard, but Gitta and Peter do it incredibly well,and it was an absolute joy to speak with them about it on the pod.We discuss the infamous ‘The Bear' shirt, how they went from loop wheel to a full collection of sportswear, product over brand, the importance of customer input, how their personal styles reflect the collection and more.*https://merzbschwanen.com/

Lerche, Sabine www.deutschlandfunk.de, Sport am Sonntag

Lerche, Sabine www.deutschlandfunk.de, Sport am Sonntag

Dating in the Jewish world is anything but simple. We sit down with Dovi Neuburger (from Teaneck) & Eli Geller (from Lakewood), for the guys part. Then we (Gitta, my wife joined me) sit down with Nechami Tenenbaum (from Detroit) & Rachel Pekarsky (from Elizabeth, NJ). These four singles have very different experiences and opinions on navigating the shidduch system, dating pressures, and the so-called "shidduch crisis." We delve into:- The unspoken rules of matchmaking- How expectations vs. reality can break people- The stigma of being single in the community- Are matchmakers helping or hurting the process?- The brutal truth about dating apps vs. traditional setupsMore from Dovi here: His IG: https://www.instagram.com/dovineuburger/?More from Nechami here: Beauty Products (this link is for women): https://defiancebeauty.com/Her Podcast: https://podcasts.apple.com/us/podcast/we-are-women/id1524865398✬ SPONSORS OF THE EPISODE ✬► Wheels To Lease: The Best Place for Your Next RideFor over 35 years, Wheels To Lease has offered stress-free car buying with upfront pricing, no hidden fees, and door-to-door delivery. Call today!→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce► Twillory: Suits that are COMFYUse promo code: INSPIRE for $18 OFF→ https://Twillory.com/► BitBean: Smart Custom SoftwareLooking to scale your business? Contact Bitbean today for a FREE CONSULTATION→ https://bitbean.link/MeEBlY► Feldheim: Best Purim Books10% OFF on Feldheim.com with code INSPIREOut of the Fire

Avraham Fried is one of the most legendary voices in Jewish music, inspiring generations with his soulful songs for over 40 years. In this deeply personal interview, he opens up about his journey—from humble beginnings to becoming a global icon—while still feeling like he's just getting started. He shares the emotional stories behind his music, the struggles of fame, and the powerful impact of Jewish melodies on people's lives. This conversation is a rare glimpse into the heart and mind of a man whose voice has uplifted millions.✬ SPONSORS OF THE EPISODE ✬► Get Organized: Transform Your HomeYaakov here. Gitta (my wife) and I used Rachel from Get Organized to make a system for our entire house, and it has been our best home investment we've ever done. They're amazing and literally has the best prices. Highly recommend.Call/text → 646-906-2472WhatsApp → wa.link/5rgs90► Twillory: Suits that are COMFYUse promo code: INSPIRE for $18 OFF→ https://Twillory.com/► BitBean: Smart Custom SoftwareLooking to scale your business? Contact Bitbean today for a FREE CONSULTATION→ https://bitbean.link/MeEBlY► Jerusalem Butler: Get it in Israel, Easily.With over 150 American-style businesses in Israel, they've got it all—gifts, housewares, food, real estate, tour guides, event planners, photographers, handymen, makeup artists, fitness instructors, and more.Instant WhatsApp them here: https://wa.link/w0j4l7→ WhatsApp: (347) 815-0804→ Email: thejerusalembutler@gmail.com→ Website: https://thejerusalembutler.com/► The Dream Raffle: LAST CHANCE TO ENTERWin a gorgeous $1 Million apartment in Jerusalem!Use code LL for $10 OFFEnter BEFORE March 2ndEnter here→ https://bit.ly/4gMFLRv✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov MosheYour generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you!https://www.LivingLchaim.com/donateOur free call-in-to-listen feature is here:• USA: (605) 477-2100• UK: 0333-366-0154• ISRAEL: 079-579-5088Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes:914-222-5513Lchaim.

In unserem Spezial zur Bundestagswahl spricht OZ-Chefredakteur Lars Reckermann mit Gitta Connemann (CDU).

Shownotes zur Sendung 246 Gitta Peyn bei LinkedIn   Gitta Peyn, Website Formwelt   Ellen Key, “The Century of the Child” (1900) Joe Elster, Lars Walløe, Dagfinn Føllesdal (1988) “Grundlagen der Kommunikation und Kognition”   Reinhard Karger bei LinkedIn   Deutsches Forschungszentrum für Künstliche Intelligenz, Reinhard Karger   Klaus Eidenschink bei LinkedIn   Klaus Eidenschink, Website   Roger de Weck, Wikipedia-Eintrag Roger de Weck “Das Prinzip Trotzdem - Warum wir den Journalismus vor den Medien retten müssen” (Suhrkamp, 2024)    COMMUNITY EVENTS Mittwoch, 05. Februar 2025 (18-19 Uhr), WeSession online “Künstliche Intelligenz” mit Reinhard Karger, Unternehmenssprecher des Deutschen Forschungszentrums für Künstliche Intelligenz (DFKI) Mittwoch, 12. Februar 2025 (18-19 Uhr), WeSession “Das Verunsicherungsbuch: Warum das Gute auch schlecht ist” mit Klaus Eidenschink Alle Sessions via Zoom (neuer Link!): MITGLIED WERDEN Expedition Arbeit wünscht sich viele, neue Mitglieder: Denn dann können wir gemeinsam mehr bewirken, außerdem schaffen wir nur ab einer gewissen Größe die gewünschten Netzwerk- und Matching-Effekte. Vor allem aber glauben wir, dass wir nur mit ganz vielen auch ganz viel in Sachen sinnstiftender, selbstbestimmter und wirksamer Arbeit erreichen können.  Mitglied werden ist einfach. Kündigen übrigens auch. Weil es eben kein Abo ist, sondern eine Mitgliedschaft. Alles dazu findet Ihr auf unserer Website oder direkt auf der Crowdfunding-Plattform Steady: https://steadyhq.com/de/expeditionarbeit/about Kommt an Bord, seid dabei, lasst uns etwas bewegen!   ALLGEMEINE LINKS zu Expedition Arbeit Ideen, Anregungen und Kritisches an die Redaktion:    Expedition Arbeit, Website   Mitglied bei Expedition Arbeit werden   Du willst in der Community mitmachen? Dann melde dich bei Der öffentliche Expedition Arbeit-Newsletter   Unsere halböffentliche LinkedIn-Gruppe   Unsere öffentliche LinkedIn-Seite   Expedition Arbeit bei Twitter   Expedition Arbeit, Event-Kalender   Community Management und Host Community Radio: Florian Städtler bei LinkedIn   Redaktionsleitung: Wolfgang Pfeifer   Sprecherin Zwischenmoderationen: Stefanie Mrachacz   Schnitt und Mix: Yannik Mattes   Die Musik und SFX (Sound-Effekte) in allen Sendungen stammen von der Plattform bzw. von Florian Städtler  

ENDLICH FREUtag

This time around, I'm taking you with me to the Merz b. Schwanen flagship store in Berlin. Picture this: a rainy November evening, yet inside the store, we are welcomed by the whole crew into their world of timeless design. I sit down with Gitta Plotnicki, the co-owner and creative director of the brand, to dive into this fascinating story.Merz b. Schwanen, a brand that dates back to 1911, has been revived in the most inspiring way. Gitta and her husband, Peter, have brought new life to century-old loopwheel machines—affectionately nicknamed their “gentle old ladies”—to create sustainable, high-quality clothing. But it's not just about honoring history. From discovering a Henley T-shirt at a Berlin flea market to creating a viral sensation thanks to The Bear, Gitta shared how they balance tradition with modernity while staying true to their craft.In this episode Gitta reminds us that passion, patience, and the people you surround yourself with are key to building something meaningful. Let's dive into her incredible journey!And don't forget to rate and review the show on your favorite streaming platform.Read more about the Women Authors of Achievement (WAA) Podcast via waa.berlin/aboutFollow us on Instagram & find us on LinkedInSubscribe to our newsletter via waa.berlin/newsletter ★ Support this podcast on Patreon ★

In this podcast episode, Brie Groves interviews Dr. Gitta Harb, who shares her incredible journey from surviving multiple wars in Beirut to becoming a successful cosmetic dentist and personal brand owner. Dr. Gitta describes the challenges of her childhood, living through constant bombings and spending years in bomb shelters. She recounts her harrowing escape from Beirut at age 14, navigating through darkness and bombs to find refuge in Cyprus before relocating to the United States. Adapting to a new culture was difficult, but she persevered, learning English and starting college at just 15. Dr. Gitta talks about the fear and risks of launching her own dental practice, as well as the importance of authenticity in building her personal brand. Despite facing criticism and self-doubt, she learned to block out negativity and stay focused on her goals, using her story to inspire and connect with others. Key Moments: Gitta's Remarkable Story (00:00:00 - 00:00:22): Brie introduces Gitta Harb, highlighting her incredible journey from surviving multiple wars in Beirut to becoming a successful cosmetic dentist, speaker, and personal brand owner. Growing Up in a War-Torn Country (00:01:30 - 00:04:10): Gitta shares the challenges of her childhood in Beirut, enduring constant bombings, spending years in bomb shelters, and the immense stress and anxiety of living in a war zone. Escaping Beirut at 14 (00:05:26 - 00:06:09): Gitta describes the terrifying escape from Beirut on a boat under cover of darkness, dodging bombs, and eventually seeking refuge in Cyprus before relocating to the United States. Starting Over in a New Country (00:06:43 - 00:08:12): She recalls the difficulties of adapting to a new culture, learning English as her third language, and starting college at 15, where she had to carry a dictionary to understand her professors. Building a Dental Practice from Scratch (00:08:36 - 00:10:02): Gitta discusses the fear and challenges of launching her own dental practice, dealing with overhead costs, hiring staff, and navigating the financial risks of entrepreneurship. The Importance of Authenticity in Personal Branding (00:14:48 - 00:16:32): She emphasizes how sharing both the good and bad moments of her life on social media helped her connect deeply with her audience and build a successful personal brand. Overcoming Criticism and Staying Focused (00:19:13 - 00:21:25): Gitta talks about dealing with criticism and self-doubt when she first started sharing her life online, ultimately learning to block out negativity and focus on her goals and authenticity. RESOURCES + LINKS Join the community - Cash Flow Collective! Create Your own Digital Product - get the Passive Profit Playbook! CONNECT WITH Dr. Guitta Harb https://www.instagram.com/therealocdentist/ FOLLOW Brie Groves IG: @briegroves

Today's daf is sponsored by Gitta and David Neufeld in loving memory of Meir ben Aryeh Leib HaLevi, Marvin Stokar. "Although his title of Zaidy was an honorary one, he and (lehavdil bein chayim lechayim) Bubby Fran were - and continue to be - an important part of our family. His love of all learning and of Eretz Yisrael were surpassed only by his love and care for our dear Bubby Fran. We are so grateful that we have now followed in their footsteps and made Aliya. May he continue to be a meilitz yosher for her and all of us!" The Gemara raises questions on the braita from which they derived the father inherits after the children, before the brothers, suggesting that the braita could have derived it differently. Why doesn't the drasha teach that the father inherits first, before the son or that the brothers inherit before the father? A different braita is brought which derives from a different source the same law that the father inherits if there are no children and before the brothers and paternal uncle. The Gemara questions the drasha as one can say otherwise - that the brother comes before the father and not the reverse? all of the above questions are answered. Each of the two braitot used to prove that the father inherits after the children of the deceased uses a verse not used by the other. What does the author or each braita learn from the other verse?   

Today's daf is sponsored by Gitta and David Neufeld in loving memory of Meir ben Aryeh Leib HaLevi, Marvin Stokar. "Although his title of Zaidy was an honorary one, he and (lehavdil bein chayim lechayim) Bubby Fran were - and continue to be - an important part of our family. His love of all learning and of Eretz Yisrael were surpassed only by his love and care for our dear Bubby Fran. We are so grateful that we have now followed in their footsteps and made Aliya. May he continue to be a meilitz yosher for her and all of us!" The Gemara raises questions on the braita from which they derived the father inherits after the children, before the brothers, suggesting that the braita could have derived it differently. Why doesn't the drasha teach that the father inherits first, before the son or that the brothers inherit before the father? A different braita is brought which derives from a different source the same law that the father inherits if there are no children and before the brothers and paternal uncle. The Gemara questions the drasha as one can say otherwise - that the brother comes before the father and not the reverse? all of the above questions are answered. Each of the two braitot used to prove that the father inherits after the children of the deceased uses a verse not used by the other. What does the author or each braita learn from the other verse?   

Biden bruger mange bandeord, også om Netanyahu, og Trump har angiveligt sendt covid-test til Putin. En kommende bog om præsidenterne diskuteres i USA. Flere influencere er blevet politianmeldt af forbrugerombudsmanden, der holder øje med om virksomheder laver forbudte reklamer. Skatteminister skal i samråd efter Gitta-sagen, hvor Gitta Ravn fik at vide, at hun selv skulle opkræve ejendomsskat fra sine naboer. Vært: Adrian Busk. Medvirkende: Rasmus Sindberg, seniorforsker DIIS. Jakob Ussing, DR's erhvervskorrespondent.

Művészetterápia, Szendrey Gitta - Családi Manna Ferencz Gabival 2024. 09. 22. by MannaFM

Liebe Wunderbar-Together-Crew, wir haben nach der Sommerpause nicht nur einen fantastischen Gast am Start, sondern auch ein tolles Gewinnspiel! Dafür nehmen wir euch mit in die 359 Canal Street, direkt in den Store von Merz b. Schwanen. Denn: Von Berlin über die Schwäbische Alb nach New York – das ist die Geschichte von Gitta und Peter Plotnicki. Die beiden sind nicht nur die kreativen Masterminds hinter dem Modelabel Merz b. Schwanen, sie sind auch die Hersteller des derzeit wohl gefragtesten weißen Shirts der Welt: Mehr als 10.000 Menschen stehen auf der Warteliste für ihr „signature piece“, das 215, ein schlichtes weißes Shirt. Das Besondere daran? Es wird auf einem Loopwheeler gefertigt, einer Maschine aus dem frühen 20. Jahrhundert.

This week's learning is sponsored by Rozy Jaffe and family in loving memory of her father Mickey Muhlrad, משה יעקב בן ר׳ דוד ע״ה on his 11th yahrzeit. "My father was a humble man of incredible honesty and integrity. He never spoke Loshen Hara and though his cheder studies were cut short by WWII- he supported and encouraged Torah learning for his children and others throughout his lifetime!"  Today's daf is sponsored by Gitta and David Neufeld in loving memory of Harlene Appleman, Chaya bat Osna Rachel v’Shmuel. "Harlene, our cherished friend and mentor, was the consummate professional and the ultimate friend. Her clear sechel and her passion for Jewish education and identity continue to “whisper in my ear” as an expression of שפתי ישנים דובבות. May our learning be a zechut for her!"  If one designates the border of a field but one side extends farther than the other, what size field does the buyer get? Rav rules that a line is drawn from the shorter border, but Rav Kahana and Rav Asi say that a trapezoid shape is drawn from the shorter border to the longer one. In what case did Rav concede to the others? A question is asked about three similar cases – where the border delineated is just the corners of a field, or in the shape of an L, or there were two fields on each side and the border delineated skipped every other one. No answer is given to these questions. If three border strips were delineated but the fourth was not, does the seller get the field and the fourth border strip, the field without the fourth border strip, or just a strip of land alongside each of the three border strips? Rav, Shmuel, and Rav Asi each hold a different position. Rava rules and the Gemara brings two different versions of Rava’s ruling. The Gemara then summarizes the two different versions of Rava’s ruling. The Ramban and others comment that the summary is an addition of Rav Yehudai Gaon and not part of the original Gemara. Raba brings two rulings in which he differentiates between different wording used and their meaning. Abaye disagrees with both differentiations and holds that in each case, there is no difference in the law whether one language was used or another – the meaning is the same. 

This week's learning is sponsored by Rozy Jaffe and family in loving memory of her father Mickey Muhlrad, משה יעקב בן ר׳ דוד ע״ה on his 11th yahrzeit. "My father was a humble man of incredible honesty and integrity. He never spoke Loshen Hara and though his cheder studies were cut short by WWII- he supported and encouraged Torah learning for his children and others throughout his lifetime!"  Today's daf is sponsored by Gitta and David Neufeld in loving memory of Harlene Appleman, Chaya bat Osna Rachel v’Shmuel. "Harlene, our cherished friend and mentor, was the consummate professional and the ultimate friend. Her clear sechel and her passion for Jewish education and identity continue to “whisper in my ear” as an expression of שפתי ישנים דובבות. May our learning be a zechut for her!"  If one designates the border of a field but one side extends farther than the other, what size field does the buyer get? Rav rules that a line is drawn from the shorter border, but Rav Kahana and Rav Asi say that a trapezoid shape is drawn from the shorter border to the longer one. In what case did Rav concede to the others? A question is asked about three similar cases – where the border delineated is just the corners of a field, or in the shape of an L, or there were two fields on each side and the border delineated skipped every other one. No answer is given to these questions. If three border strips were delineated but the fourth was not, does the seller get the field and the fourth border strip, the field without the fourth border strip, or just a strip of land alongside each of the three border strips? Rav, Shmuel, and Rav Asi each hold a different position. Rava rules and the Gemara brings two different versions of Rava’s ruling. The Gemara then summarizes the two different versions of Rava’s ruling. The Ramban and others comment that the summary is an addition of Rav Yehudai Gaon and not part of the original Gemara. Raba brings two rulings in which he differentiates between different wording used and their meaning. Abaye disagrees with both differentiations and holds that in each case, there is no difference in the law whether one language was used or another – the meaning is the same. 

Im Jahr 1989 wird die 45-jährige Gitta Schnieder aus Niedersachsen brutal ermordet. Der Fall ist bis heute ein Rätsel. Ein Podcast über die Arbeit von Cold Case-Ermittlern, die den Mord nach 35 Jahren aufklären wollen.

Wann sollte man mit dem inneren Kind arbeiten und wann braucht das innere Kind einfach mal seine Ruhe? Darüber habe ich mit Dr. Gitta Jacob gesprochen. Sie ist psychologische Psychotherapeutin, Supervisorin für Schematherapie und Verhaltenstherapie und Autorin vieler Fach- & Sachbücher. In dieser Folge spreche ich mit Dr. Gitta Jacob über ihren aktuellen Bestseller “Leben geht nur vorwärts”. In dieser Podcastfolge erfährst du:

Gitta Peyn ist eine Systemtheoretikerin, Kybernetikerin und Komplexitätsforscherin, die 1965 geboren wurde. Sie ist bekannt für folgende Tätigkeiten und Leistungen: Co-Entwicklerin der Universalsprache FORMWELT und der Erkenntnislogik WELTFORM. Gründungsmitglied des wissenschaftlichen Teams des Formwelten-Instituts. Beratendes Mitglied der ISET Education Foundation in Indien. Direktorin des Formwelten-Instituts. Co-Entwicklerin des Systemischen Rekonstruktivismus. Autorin und Bloggerin zu Themen wie sozialkritische Systemik und innovative systemische Untersuchungen. Entwicklerin bei FORMWELT seit November 1988. Gitta Peyn beschäftigt sich intensiv mit moderner Kybernetik- und Komplexitätsforschung. Ihr Fokus liegt auf der Untersuchung von Bausteinen und Kombinatorik komplexer lebender Systeme wie Kognition und Kommunikation. Sie arbeitet an Leitfäden zur Organisation resilienter Systeme und Strukturen für komplexitätsbewusste Menschen. Peyn ist auch als Rednerin und Expertin tätig, beispielsweise beim Resilienz-Kongress 2024, wo sie über "Resilienzfaktoren: Co-kreative Sinnsysteme und Komplexitätsfähigkeiten" spricht. Sie ist in verschiedenen Online-Plattformen aktiv und teilt ihr Wissen über Systemtheorie, Kybernetik und komplexe Systeme.

Als ich zusammen mit der charismatischen Gitta Saxx in ihre Welt eintauche, offenbart sich eine fesselnde Symbiose verschiedener Künste. Gitta, die nicht nur als das Playmate des Jahrhunderts und als Model bekannt ist, sondern auch hinter den Turntables für Stimmung sorgt, entführt uns in die glitzernde Atmosphäre der Windflüchter-Gala in Stralsund. Dort hat sie nicht nur das Publikum mit ihren Beats begeistert, sondern teilt mit uns auch die Herausforderungen und die Magie, die mit der Organisation und Durchführung solch exklusiver Events einhergehen.Wir sprechen auch über die Vorzüge moderner DJ-Technik und wie sich diese auf ihre Reisen und Performances auswirkt. Ich gebe euch einen Einblick in Gitta's buntes Leben, das sie mit 59 Jahren immer noch rund um den Globus führt. Sie erzählt, wie sie es kaum erwarten kann, ihre eigenen Rhythmen auf der angesagten DJ-Szene Mallorcas, und bald auch wieder in Deutschland zu präsentieren. Leidenschaft für Musik kennt kein Alter, und dieser Austausch zwischen Erfahrung und frischer Kreativität ist es, der jeden ihrer Gigs zu einem unvergesslichen Erlebnis macht.Abschließend öffnet Gitta ihr Herz und spricht über die Bedeutung von Dankbarkeit und wie eine persönliche Gesundheitsherausforderung ihre Sicht auf das Leben verändert hat. Gitta nimmt uns mit auf eine Reise durch ihren Alltag auf Mallorca, wo sie ihre Leidenschaft für Ayurveda und soziales Engagement in der "ayurbiotic"-Produktlinie verwebt hat. Lasst euch inspirieren von einer Gemeinschaft, die sich für Wohlbefinden und soziales Engagement stark macht und erfahrt, wie man seine Träume in jedem Alter aktiv leben kann.Möchtest auch Du mit Deinen vorhandenen Potenzialen, Fähigkeiten und Kenntnissen Deine unverwechselbare Marke im Fashion- und Lifestyle-Segment aufbauen? Ich helfe Dir gerne bei der Gründung Deiner eigenen Marke, und biete Dir meine Erfahrungen, meine Plattform, und den Zugang zu meinem exklusiven Netzwerk.TRIFF JETZT DEINE ENTSCHEIDUNG und vereinbare Dein kostenfreies Vorgespräch auf www.womeninfashion.de/mentoring

Children of the Dead by Elfriede Jelinek translated by Gitta Honegger  Buy the book here : https://mitpressbookstore.mit.edu/book/9780300142150 Part 1  Dustin Illingworth  https://www.dustinillingworth.com/ Other books mentioned -  The Obscene Bird of Night - Jose Donoso  Adam Erlich Sachs - Gretel and the Great War  Paul Celan And The Trans-Tibetan Angel Yoko Tawada Mauro Javier Cardenas - American Abductions  Herscht 07769 https://www.ndbooks.com/book/herscht-07769/ Part 2  Gitta Honegger  Gateway books/authors Albert Camus  Simone de Beauvoir Arundhati Roy Colson Whitehead - Harlem Shuffle, Underground Railway James - Percival Everett  Thomas Bernhard - Correction  Wittgenstein  Mark Twain - The Awful German Language  https://faculty.georgetown.edu/jod/texts/twain.german.html Desert Island books  Thomas Bernhard - Correction Toni Morrison - Beloved  Louise Erdrich 

Welcome to another semi-regular episode with friends both new and old, codename: Friday Fiasco. This Week, Jimmy and Larry are coming to you live from Merz b. Schwanen's NYC flagship grand opening night, hitting the stage to talk to the power couple behind the brand about everything from the FX original that launched a thousand white tees and who Dem Franchize Boyz are to why they resurrected a heritage brand 100 years later and what exactly is up with Germans so you can take your ass into the weekend in style. For more Throwing Fits, check us out on Patreon: www.patreon.com/throwingfits.

Heinlein, Stefanwww.deutschlandfunk.de, Interviews

In this round table discussion, Justin is joined by Howie Bentley of Cauldron Born, Jason Tarpey of Eternal Champion, and Deathmaster of Doomsword to discuss their personal history with Sword and Sorcery, Richard Tierney's Simon of Gitta series, Poul Anderson's The Broken Sword, underrated gems within the genre, new projects from their respective bands, and more!Monsters, Madness and Magic Official Website. Monsters, Madness and Magic on Linktree.Monsters, Madness and Magic on Instagram.Monsters, Madness and Magic on Facebook.Monsters, Madness and Magic on Twitter.Monsters, Madness and Magic on YouTube.

Study Guide Bava Kamma 106 Today's daf is sponsored by Judy Schwartz in loving memory of her parents, Yechezkel Shraga ben Yehuda Leib Halevi and Esther Tydor whose yahrzeit is 7 Adar, and Shirley K Tydor, Sara Reizel bat Mordechai Yitzchak and Freida Sima, whose yahrzeit was 23 Shevat. "They would have been thrilled to know their daughter and granddaughters learn daf yomi!"  Today’s daf is sponsored by the Hadran Women of Long Island in honor of Gitta’s granddaughter, Esti Rosenberg engagement to Baruch Lapidus. "May the couple be blessed with a lifetime of good health, happiness and nachat." Today's daf is sponsored by the Tannenbaum family in loving memory of Miriam's father, -יעקב יצחק בן משה נחום הלוי ז"ל Jack Zemsky zl on his 20th yahrzeit tomorrow. "His life embodied a metaphoric reading of the pasuk, "ונקרב בעל הבית אל האלהים" He was one whose actions were infused with drawing closer to הקב"ה. His modeling of אהבת ה' & אהבת ישראל continue to inspire us יהי זכרו ברוך" Rav Sheshet holds that once one denies a claim regarding an item he/she was watching, he/she is considered a robber and is obligated to pay even for accidental damages, even if they didn't take an oath denying the claim. Rami bar Chama contradicts Rav Sheshet's opinion from a braita, but it is resolved. Another contradiction is brought from a halakha of Ilfa and is resolved in two possible ways. Rav learns from the verse "the owner takes and he doesn't need to pay" that once a shomer (or debtor) takes an oath, even if witnesses come and prove is was stolen, the shomer will no longer be exempt from payment. Three rabbis raise difficulties against this statement of Rav. The first two are resolved. As a result of the last difficulty, Rava qualifies Rav's statement and limits it to a case where the shomer claimed it was lost, and then swore and witnesses came to contradict the oath. Only in that case, is one exempt from payment. But in all other cases where the shomer came forward and admitted or in a case where the claim was that it was stolen and then witnesses came, he/she would be obligated to pay as the verses in the Torah clearly state that. Rabbi Chiya bar Abba states in the name of Rabbi Yochanan that if one claims an item they were watching was stolen and they also slaughtered it, they would also be liable to pay the four/five payment. They raise difficulties with this opinion but resolve it. Rabbi Chiya bar Abba states in the name of Rabbi Yochanan that if one claims an item that one found was stolen from them, all the same laws apply as to a shomer. A difficulty is raised, but resolved in two ways. 

Study Guide Bava Kamma 106 Today's daf is sponsored by Judy Schwartz in loving memory of her parents, Yechezkel Shraga ben Yehuda Leib Halevi and Esther Tydor whose yahrzeit is 7 Adar, and Shirley K Tydor, Sara Reizel bat Mordechai Yitzchak and Freida Sima, whose yahrzeit was 23 Shevat. "They would have been thrilled to know their daughter and granddaughters learn daf yomi!"  Today’s daf is sponsored by the Hadran Women of Long Island in honor of Gitta’s granddaughter, Esti Rosenberg engagement to Baruch Lapidus. "May the couple be blessed with a lifetime of good health, happiness and nachat." Today's daf is sponsored by the Tannenbaum family in loving memory of Miriam's father, -יעקב יצחק בן משה נחום הלוי ז"ל Jack Zemsky zl on his 20th yahrzeit tomorrow. "His life embodied a metaphoric reading of the pasuk, "ונקרב בעל הבית אל האלהים" He was one whose actions were infused with drawing closer to הקב"ה. His modeling of אהבת ה' & אהבת ישראל continue to inspire us יהי זכרו ברוך" Rav Sheshet holds that once one denies a claim regarding an item he/she was watching, he/she is considered a robber and is obligated to pay even for accidental damages, even if they didn't take an oath denying the claim. Rami bar Chama contradicts Rav Sheshet's opinion from a braita, but it is resolved. Another contradiction is brought from a halakha of Ilfa and is resolved in two possible ways. Rav learns from the verse "the owner takes and he doesn't need to pay" that once a shomer (or debtor) takes an oath, even if witnesses come and prove is was stolen, the shomer will no longer be exempt from payment. Three rabbis raise difficulties against this statement of Rav. The first two are resolved. As a result of the last difficulty, Rava qualifies Rav's statement and limits it to a case where the shomer claimed it was lost, and then swore and witnesses came to contradict the oath. Only in that case, is one exempt from payment. But in all other cases where the shomer came forward and admitted or in a case where the claim was that it was stolen and then witnesses came, he/she would be obligated to pay as the verses in the Torah clearly state that. Rabbi Chiya bar Abba states in the name of Rabbi Yochanan that if one claims an item they were watching was stolen and they also slaughtered it, they would also be liable to pay the four/five payment. They raise difficulties with this opinion but resolve it. Rabbi Chiya bar Abba states in the name of Rabbi Yochanan that if one claims an item that one found was stolen from them, all the same laws apply as to a shomer. A difficulty is raised, but resolved in two ways. 

Scripture Reading: Acts 8:1-25 And Saul agreed completely with killing him.Now on that day a great persecution began against the church in Jerusalem, and all except the apostles were forced to scatter throughout the regions of Judea and Samaria. 2 Some devout men buried Stephen and made loud lamentation over him. 3 But Saul was trying to destroy the church; entering one house after another, he dragged off both men and women and put them in prison.4 Now those who had been forced to scatter went around proclaiming the good news of the word. 5 Philip went down to the main city of Samaria and began proclaiming the Christ to them. 6 The crowds were paying attention with one mind to what Philip said, as they heard and saw the miraculous signs he was performing. 7 For unclean spirits, crying with loud shrieks, were coming out of many who were possessed, and many paralyzed and lame people were healed. 8 So there was great joy in that city.9 Now in that city was a man named Simon, who had been practicing magic and amazing the people of Samaria, claiming to be someone great. 10 All the people, from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.'” 11 And they paid close attention to him because he had amazed them for a long time with his magic. 12 But when they believed Philip as he was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they began to be baptized, both men and women. 13 Even Simon himself believed, and after he was baptized, he stayed close to Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed.14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15 These two went down and prayed for them so that they would receive the Holy Spirit. 16 (For the Spirit had not yet come upon any of them, but they had only been baptized in the name of the Lord Jesus.) 17 Then Peter and John placed their hands on the Samaritans, and they received the Holy Spirit.18 Now Simon, when he saw that the Spirit was given through the laying on of the apostles' hands, offered them money, 19 saying, “Give me this power too, so that everyone I place my hands on may receive the Holy Spirit.” 20 But Peter said to him, “May your silver perish with you because you thought you could acquire God's gift with money! 21 You have no share or part in this matter because your heart is not right before God! 22 Therefore repent of this wickedness of yours, and pray to the Lord that he may perhaps forgive you for the intent of your heart. 23 For I see that you are bitterly envious and in bondage to sin.” 24 But Simon replied, “You pray to the Lord for me so that nothing of what you have said may happen to me.”25 So after Peter and John had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, proclaiming the good news to many Samaritan villages as they went.Main ThemesSaul—An IntroductionLuke introduces Saul at the end of chapter 7. Spoiler alert: Saul is the man that becomes the Apostle Paul—one of the central figures of the New Testament. So, we should spend a few minutes thinking about him.Luke introduces Saul like he does Barnabas, initially as a minor character to acclimate the reader. Nevertheless, we should ask, why would Saul be present during Stephen's trial before the Sanhedrin?Although we cannot know for sure, the most likely explanation is that Saul of Tarsus was a member of the radical wing of the Hellenist synagogue mentioned in Acts 6:9. Perhaps Paul was even one of those Jews who unsuccessfully challenged Stephen (see Acts 6:10).We are also told that the witnesses who testified against Stephen “laid their cloaks at the feet of a young man named Saul.” This probably symbolizes recognition of Saul as a leader. This is surprising because Saul is described as young. We will discuss this more in a minute. First, let's see what more we can learn about Saul from Paul's letters.Paul claims to be a Pharisee (Philippians 3: 5). Pharisees existed exclusively or almost exclusively in Israel, especially in Jerusalem. At the same time, his letters reveal comfort with Greek and thorough familiarity with the Septuagint. For one who spent enough time in Israel to be a Pharisee, this Greek aptitude also suggests an educated and hence economically stable family in urban Jerusalem. He could either be from a Diaspora Jewish family that settled in Jerusalem, be an aristocratic Pharisee like Gamaliel (whose family taught Greek), or both.The portrait of Saul as zealous for the law to the point of persecuting the church perfectly fits Paul's frequent summary of his preconversion past. Paul also tells us he “was advancing in Judaism beyond many of [his] contemporaries” (Galatians 1:14). Partly, this was probably because he studied under the esteemed teacher Gamaliel (Acts 22:3). Nevertheless, the Acts narrative makes clear that Saul's strategy regarding competing sects is quite different to his teacher's. (This was not unusual in the ancient world. Wealthy families would send their children to study with renown teachers without expecting that the children would adopt all the teacher's beliefs.)As I mentioned above, Saul is “young.” What does this mean? Scholars differ on the precise sense of the term, and for good reason: various ancient sources employ it differently. Some sources define it as anyone from 24 to 40 years of age, others, ages twenty-one to twenty-eight; yet the term could also be applied to someone under twenty. Some Jewish pietists felt twenty was the age when a youth could discern morality on his own. For the rabbis and presumably most Jews, personal moral accountability began especially around age thirteen.Given Saul's role here, he is probably not a young adolescent merely beginning studies with Gamaliel or some other teacher. Instead, he has probably finished his studies. I think we can safely speculate Saul was somewhere in his mid-twenties to very early thirties.Achieving leadership at his age would be difficult, since those who were young might have trouble gaining respect (in Israel and elsewhere). Young men were expected to have some limitations, for example, Classical Athens considered those below thirty to be young and hence easily misled and ineligible to sit in the city council. Nevertheless, exceptions were sometimes appropriate, and some young men were allowed to lead. This could result in self-assurance on the part of the youth and envy and animosity on the part of other members of the community.That the most violent zeal would be associated with a young man would not surprise ancient hearers (or today's readers). This zeal could be used by the older leaders. Some elders might have allowed the younger hotheads to take care of details, while the elders maintained their own dignity.Chapter 8—IntroductionChapters 6 and 7 focus on Stephen, one of the seven so-called deacons. Chapter 8 focuses on another one of these leaders: Philip. Stephen lays the groundwork by teaching that God is not bound to the sacred land or the temple. Philip implements the vision by evangelizing Samaritans and the first fully Gentile convert, an African official.Recall the words of Jesus at the very beginning of Acts, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth” (Acts 1:8). Philip reaches both Samaritans and a representative from the “ends of the earth.” (Geographically, Philip advances the gospel north to Samaria and south to Africans.)Persecution and ScatteringSaul persecutes the church harshly. The effect of the persecution, however, is the dispersing of the church, fulfilling Acts 1:8 more fully but in a manner undoubtedly not expected by the apostles. This outcome testifies to God's sovereign activity even through opposition. Let's consider these points further.Saul's persecution of the church is undoubtedly historical. Paul himself admits participation in violent persecution of Christians, mentioning it regularly in his letters (1 Cor 15:9; Gal 1:13; Phil 3:6).The persecution has the effect of scattering “all” except the apostles. A major interpretive crux in this passage is what Luke means by “all.” Few scholars take “all” literally, and most assume that the object of the persecution was the Hellenists. This proposal is also unlikely. If only the Hellenists were scattered, saying “all the church” is an unusual way to specify this. Moreover, this view is based on an incorrect (and now outdated) assumption that Hebrews and Hellenists had large theological differences regarding the temple.So what does “all” mean? “All the church” is surely hyperbole, which is a typical use of the word “all” by Luke (e.g., Luke 1:6; 2:1; 5:17; Acts 1:1). Nevertheless, it clearly conveys the idea that a large number of Christians left Jerusalem. There is no indication that any particular group of Christians was more prone to flee. (We could speculate that more Hellenist Christians left Israel than other Christians. The story focuses on Hellenists moving to the Diaspora. Moreover, Hellenists may have had more connections outside Israel, making the move easier.)We should also ask, why are the apostles explicitly excepted from the scattering? Maybe Saul avoids persecuting the apostles because of his teacher Gamaliel's words in their favor (recall Acts 5). Maybe Saul respected them as miracle-working men. Both of these proposals seem unlikely because in the ancient world ringleaders would be persecuted first. The more likely explanation is the apostles remained and went “underground.” (Notice the text does not say the apostles escaped persecution. It only says the apostles remained in Jerusalem.)Sometimes we forget the sacrifice made even by the Christians who fled. Some of them would have abandoned property, probably permanently as it could have been deemed legally abandoned or been confiscated. Confiscation was often concomitant with other criminal sentences.Saul persecuted believers from house to house. Homes were viewed as private. Persecuting someone at home was more grievous than public arrest. Persecuting someone at home intruded upon the domestic sphere, associated with women. In the ancient world, women were less often punished than men, but exceptions were made, including times they were killed for their husbands' rebellion.The term used to describe Saul's persecuting activity was a strong term that could apply to torture, military devastation, or outrages.Mourning and Burying StephenWith all this in mind, we should notice the courage of those who bury Stephen. Helping a prisoner or otherwise identifying with a condemned person could be dangerous. The fact that Stephen's burial was allowed is not surprising. For Jew and Gentile alike, to be left unburied was a horrific fate that was rarely imposed upon anyone. Jews did not believe in withholding burial for any circumstances. It contradicted their law (Deuteronomy 21: 23). However, the fact that Stephen's death was allowed to be mourned is surprising. Jewish tradition, at least as we know it from later evidence, did not permit open mourning for those executed by approval of a Jewish court. If that later evidence is representative of Stephen's time, then the open mourning is evidence that the Sanhedrin did not intend to execute Stephen immediately. It was an unofficial lynching that ended his life.God's Use of PersecutionSaul's persecution of the church lead to Philip's ministry and that of untold scattered believers. Saul was a vessel of God before he was ever Paul, though an unwitting agent who merited destruction. (In the Old Testament, God used Assyria and Babylon as his “clubs” to punish the wicked, although Assyria and Babylon were also wicked and were eventually judged.)Scattering from Jerusalem as a result of Stephen's persecution proved a major factor in spreading the Jesus movement. Nevertheless, this was probably unexpected for the apostles and early church. As we have discussed throughout Acts, the Old Testament prophesied that through Israel all the nations would be blessed. But early Jewish Christians probably guessed that Gentile nations would be drawn to Israel's exalted glory after it accepted its Messiah. Instead, as we can see in retrospect, God's plan was accomplished through Israel's rejection of its Messiah.A Samaritan TownPhilips goes to a Samaritan town or, as our translation puts it, “the main city of Samaria.” As the NET translators acknowledge, the word “main” is not in the text—they provide it for clarity. Moreover, the authenticity of the definite article “the” is debated. So, the text either reads “the city of Samaria” or “a city of Samaria.” The NET translators think the city described is Sebaste.The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus . . . . This is the best option if the article before “city” is taken as original. If the reading without the article is taken as autographic, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr . . . .Most scholars reject the Sebaste proposition. Luke always uses “Samaria” for the region of the Samaritan people and Sebaste was a Gentile city.SamaritansThe significance of Philip's activity in Samaria this will be lost on us if we do not discuss who were the Samaritans. As one website explains:After King Solomon ruled over the Israelites—God's people—the unwise actions of his son Rehoboam in the tenth century BC led to a schism in which the kingdom was split into the northern kingdom of Israel and the southern kingdom of Judah, each with its own king.Both kingdoms devolved into corruption and sin, despite repeated warnings from prophets sent by God. Thus, God warned, they would be overtaken by conquerors. The northern kingdom fared worse than the southern kingdom, with a long line of wicked rulers. It didn't help that the temple, where God's people were to worship, was located in the southern kingdom. In 721 B.C., the northern kingdom of Israel fell to the Assyrians. Many of the people of Israel were led off to Assyria as captives, but some remained in the land and intermarried with foreigners planted there by the Assyrians. These half-Jewish, half-Gentile people became known as the Samaritans.Because of their shared heritage, Samaritans worshipped the same God as Jews and shared roughly the same Pentateuch (the first five books of the Old Testament). Also because of this shared heritage, Samaritans were not Jews but were not Gentiles either. For example, Josephus once refers to them as Jewish apostates. A major point of contention between Samaritans and Jews concerned their respective holy sites. Samaritans regarded Gerizim as the holiest of mountains, not Jerusalem. The Samaritan temple on Mount Gerizim was destroyed in 128 B.C.It is this proximity yet distinctiveness between the two groups that fueled competition and animosity. Jewish people did not think highly of Samaritans and did not trust them. Jewish tradition indicates that hostilities had begun immediately after some Jews returned from the Babylonian exile. A story goes that Samaritans convinced Romans to prevent Jews from rebuilding the temple in Hadrian's reign. The hostilities reached a boiling point when, according to a Jewish report, some Samaritans in the early first century defiled the Jerusalem temple one night with human bones. This provided the reason for Jews prohibiting Samaritans' attendance at the Jerusalem Passover.Samaritans' very insistence to be descendants of Israel rendered their temple all the more suspect to Jews. Some Jews extended more leeway to Gentiles, but if Samaritans were truly Jews, then they should worship nowhere else but the temple.Keep this in mind when you read that Philip proclaimed Christ to them. You mean, without serious catechism first? Without teaching them and requiring them to acknowledge the true temple? The true Judaism? The true people of God? To embrace Samaritans “as they were” was to agree not to make the temple or Jerusalem—the cornerstones of the Jewish faith—matters of division.To add further shock and scandal, Samaritans were baptized! Why is this surprising? Recall from our prior discussions of baptism, that despite the many water purification rituals practiced by Jews, full-immersion baptism was reserved for proselyte Gentiles. The early church, following the footsteps of John the Baptist, seems to have repurposed this ritual to signify full conversion and acceptance into the Christian faith—even when coming from Judaism. Because Samaritans were already circumcised (remember, they were not Gentiles), Jewish baptism would have been inappropriate for them. So, this is Christian baptism that is in view. What we have here is Philip welcoming Samaritans to the true faith by baptism without requiring Samaritans' confession of loyalty to the Jerusalem temple versus their heretical allegiance to Mount Gerizim. Philip successfully evangelized Samaritans with the good news of the kingdom and Jesus Christ.Samaritans Expected a MessiahWould the idea of a Christ-figure make sense to Samaritans?Samaritans may have heard Philip's preaching in terms of their own traditions of the Taheb—the Samaritan concept most equivalent to the Jewish Messiah. Yet, these two concepts were not the same. Samaritans did not speak of a Davidic Messiah or of an anointed, messianic agent but of the Taheb, the “Restorer.” He would be like Moses. He would rule. He would restore the era of divine favor that had ended after Moses.The text does not indicate that Philip corrected the Samaritan tradition. Perhaps the text is simply omitting those discussions for the sake of brevity. But, considering the vehement differences between Jews and Samaritans, one might conclude that Philip did not attempt to convince the Samaritans about the Jewish concept of Messiah. Instead, Philip may have repurposed their expectation of a Restorer to explain Christ. If so, this has missiological implications.Miracles and ExorcismsAs we have read in Acts about other bold proclaimers of the gospel, Philip performed miracles. We are told he healed many paralyzed and lame people. Philip probably healed other conditions too, but cases of paralysis were the most dramatic and noteworthy examples.Philip also performed exorcisms. Ancients accepted the possibility of exorcisms, as do many people today. The “loud shouts” of the unclean spirits fit Jesus' experience.As Jesus stepped ashore, a certain man from the town met him who was possessed by demons. For a long time this man had worn no clothes and had not lived in a house, but among the tombs. When he saw Jesus, he cried out, fell down before him, and shouted with a loud voice, “Leave me alone, Jesus, Son of the Most High God! I beg you, do not torment me!” Luke 8:27-28Exorcisms feature in stories from the early church. For example, Irenaeus attests that many nonbelievers in his day became Christians after experiencing successful exorcisms. Exorcisms also feature prominently in modern day stories. For example, John Wesley (the co-founder of the Methodist movement) was reported to have cast out demons from those involuntarily possessed, yielding deliverance. Pentecostal and charismatic churches report this kind of activity constantly. Many missiologists do as well. Surely some of these exorcism reports are false, but almost as certainly some are true. The Bible undeniably speaks of spiritual realities.The Holy Spirit In a rather strange turn of events, the Samaritans “accept the word” (Acts 8:14) and are baptized (Acts 8:12), yet they do not receive the Holy Spirit. Particularly in the letters of Paul (but, truly, in all other New Testament author's letters), conversion and receiving the Spirit are simultaneous if not synonymous. Was the Samaritans' conversion defective? If so, the text does not even hint as much. At the same time, we must grapple with the fact that Peter and John travel together to Samaria to convey the Holy Spirit. Before we get deep into pneumatology, let's acknowledge what seems evident in the text.The apostles and church in Jerusalem seem compelled to certify that the propagation of the Jesus movement to Samaritans is genuine. This may have been for the benefit of Samaritans but also (and perhaps particularly) for the Jerusalem church. Is God acting outside of Israel? Only one way to find out.I think we can also say with confidence that the text makes clear that the Holy Spirit is of paramount importance to “complete the mission.” God's ratification of his kingdom and promises is the Holy Spirit.Now to the controversy. For whatever the reason, the Spirit is apparently received subsequent to conversion in the Samaritan story. This has occasioned considerable discussion. Historically, various groups have advocated a second experience of the Spirit, often citing this passage, including Anglo-Catholics and Catholics with their views of confirmation; Puritan and Reformed Sealers; Wesleyan and Holiness groups; and classical Pentecostals. Yet, most Christians would agree that the Holy Spirit is received, at least in some sense, at conversion or baptism.In Acts, we see both a reception of the Spirit at conversion and a later, empowering reception of the Spirit.I will not attempt to settle the debate. Instead, I will point out a few things that I think are worthy of consideration. Suggesting that the Samaritan conversion was incomplete until they were visited by apostles is a hard position to hold. One must claim that a person can embrace God's message joyfully, believe, and be baptized yet require the imposition of apostolic hands to produce genuine conversion. (I cannot think of a single Christian denomination that believes in laying of hands for conversion.) Moreover, the apostles accept the Samaritans' conversion instead of rebaptizing them. There is no hint in the text that the conversion is defective or incomplete. (Some argue that initially when Samaritans “believe,” it only means intellectual assent. But Luke does not normally use the word believe in that sense.) Finally, we should not assume that all spiritual realities must behave according to unbendable norms. For example, people who lie to the church today do not drop dead like Ananias and Sapphira. Modern preachers do not walk the streets healing the lame and paralyzed. Perhaps the granting of the Spirit to Samaritans was delayed for a specific an unusual purpose. The fact that Luke mentions that Samaritans did not receive the Spirit at baptism suggests that was the normal expectation. The most common and plausible explanation is that God waited for apostolic ratification to maintain the unity of the Jerusalem and Samaritan churches.As a side note, notice the exciting challenge presented by telling true stories. Other New Testament writers address the Spirit theologically, always connecting the Spirit to conversion. Luke recounts not simply the theological ideal but the experience of early Christians. He is the only New Testament writer to do so. Therefore we should weigh his narrative seriously. (I am not suggesting Luke's superiority to other New Testament writers or that there is contradiction between them. What I am saying is that when we address a topic in abstract terms, we might unintentionally convey a sense of simplicity and uniformity that is not consistent with experience.)As a closing note, modern theological discussion about timing can distract us from hearing Luke's own theological emphasis. Few expected the Spirit to be conferred widely in this age, still fewer through these human agents, and—worst of all—Jewish people had no expectation that this would happen among Samaritans!Simon the SorcererIn chapter 8, we read of a man named Simon. “Simon, who had been practicing magic and amazing the people of Samaria, claim[ed] to be someone great” (Acts 8:9). The narrative presents Simon as similar to Philip in many ways. Here is a chart provided in Craig Keener's commentary on Acts: Simon and Philip are similar yet very different, much like a hero and villain in a comic book. The key contrast between Simon and Philip is that Simon claims to be someone great, seeking his own status, while Philip acts only “in the name of Jesus.”Such contrast between true and false sign-workers evoke biblical portraits of Moses confronting Pharaoh's magicians and Elijah confronting the false prophets on Mount Carmel.When Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them—Aaron threw down his staff before Pharaoh and his servants, and it became a snake. Then Pharaoh also summoned wise men and sorcerers, and the magicians of Egypt by their secret arts did the same thing. Each man threw down his staff, and the staffs became snakes. But Aaron's staff swallowed up their staffs. Yet Pharaoh's heart became hard, and he did not listen to them, just as the Lord had predicted. Exodus 7:10-13Elijah approached all the people and said, “How long are you going to be paralyzed by indecision? If the Lord is the true God, then follow him, but if Baal is, follow him!” But the people did not say a word. Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal. Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire. Then you will invoke the name of your god, and I will invoke the name of the Lord. The god who responds with fire will demonstrate that he is the true God.” All the people responded, “This will be a fair test.” 1 Kings 18:21-24Modern people (Christians included) may be surprised to find out that encounters like that of Philip and Simon are still very much reported today. In fact, Missiologists often cite the relevance of “power encounters” for reaching cultures that affirm superhuman powers.Magic vs MiraclesBy the way, how do we distinguish magic from miracles? I think we often read Simon's story and some similar tales in the Bible but do not stop to ask this question. The difference is not always clear, but we can point to some distinctions. Magic generally seeks to manipulate spirits or forces whereas religion and miracles do not. Magic is generally used for selfish purposes, although miracles (such as those of healing) could be accused of the same. Nevertheless, the broad distinction remains, i.e., whether people believed that the power was used for personal advantage or the common good. (This might evident as a practical matter: did the sorcerer or miracle-worker expect payment?) Ancient peoples often used another criterion: supernatural activity in alien groups was magic, while supernatural activity in their own group was not. This last subject standard to differentiate magic and miracles is not particularly useful.I think the first distinction is the most important: is the supernatural event the result of an “adept” who is able to manipulate the world, including its spiritual and divine realities. If it works like a science of the supernatural, in which specific requirements must be met to achieve a result, then it probably falls under the category of magic. The socioreligious context is helpful in determining whether a supernatural event is magic or not. Recall the miracles of Jesus. The sociocultural context was Jesus preaching about the one true God and his imminent kingdom. The context makes clear that the miracles are brought upon by God—neither nature nor God are being manipulated into bringing upon the supernatural events.We should also note that ancient peoples often recognized magicians as charlatans. Sadly, we often speaks of ancient peoples as naïve idiots who believed any superstition. This was not the case.One last point on magic: how did Jews view magic? In Acts 8:9 and 11, Luke seems to employ a pejorative word for magic, associated with Medo-Persian astrologers and diviners who were often considered quacks or viewed negatively. The word also ties to the story of Daniel 2, which portrays these magicians as fraudulent or powerless. Nevertheless, some Jews had embraced magic—even if magic was condemned in the Old Testament and by many rabbis. Jewish sources sometimes associated magic with fallen angels or Satan. Some rabbis embraced magic as the science of their era.Simon's WickednessI think a key fact to understand the interaction between Philip, the apostles, and Simon, is what exactly Simon claimed to be. Simon claimed to be someone “great” (Acts 8:9). This word by no means necessarily implies a divine title, but it is consistent with one. We gain more insight from the people calling him “the power of God that is called ‘Great'” (Acts 8:10). Potentially, this could be translated as “the Great Power of God.” So, many scholars believe that Simon was not simply claiming to be someone great in a generic sense but to be divine.One could retort: surely Samaritans were not calling Simon divine. They were monotheistic! Yes, Samaritans were monotheistic and intensely religious. However, they were also hellenized, a hallmark of which was religious syncretism. By this point in their history, Samaritans may have assimilated other deities and viewed Simon as one of them (or at least an avatar of one of them).Before we review Simon's falling from grace, figuratively speaking, let's remember his believing into grace.Even Simon himself believed, and after he was baptized, he stayed close to Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. Acts 8:13Perhaps Simon was not converted to begin with. Nevertheless, we are told he “believed,” no different (at least in language) than the other Samaritans. How are we to make sense of this? We could consider a recurring theme in the gospels, particularly in John: faith in response to signs is only the most basic level of faith. Persevering faith is the kind of faith that really matters. We might also recall the parable of the sower.Listen! A sower went out to sow. And as he sowed, some seeds fell along the path, and the birds came and devoured them. Other seeds fell on rocky ground where they did not have much soil. They sprang up quickly because the soil was not deep. But when the sun came up, they were scorched, and because they did not have sufficient root, they withered. Other seeds fell among the thorns, and they grew up and choked them. But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty. The one who has ears had better listen! Matthew 13:3b-9“So listen to the parable of the sower: When anyone hears the word about the kingdom and does not understand it, the evil one comes and snatches what was sown in his heart; this is the seed sown along the path. The seed sown on rocky ground is the person who hears the word and immediately receives it with joy. But he has no root in himself and does not endure; when trouble or persecution comes because of the word, immediately he falls away. The seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth choke the word, so it produces nothing. But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.” Matthew 13:18-23Regardless of whether Simon was a true believer or not, upon the apostles visit to Samaria, Simon somehow “saw” that people received the Spirit, and this reception was dramatic enough to provoke his desire for the gift. Simon offered them money for the gift. I think everyone, at a gut level, recoils at the thought. Should the gift of communion with the one and only good and gracious God be something to buy and sell? Absolutely not. It is inconceivable.At a worldview level, Simon and the apostles are at odds. Simon seeks a power he can manipulate and that could lead to personal advantage. Philip and the apostles act only on behalf of (in the name of) God. The apostles will tolerate no syncretism and chastise Simon severely. They tell Simon that anyone who thinks he can purchase “God's gift” fundamentally misunderstands God. Simon is urged to repent—to truly convert. Justin Martyr and Irenaeus, early church fathers, claimed to know Simon's fate. According to them, Simon did not convert.As the sin of Ananias could have marred the reputation and effectiveness of the early church if not confronted and terminated, Simon presented a similar threat. Simon responds with a request for prayer. There are similar scenes in the Old Testament in which those confronted with judgement asked a godly man to pray for them, the hope being that God would hear a holy man's prayer. At least once the prayer was effective:When the king heard the prophet's message that he had cried out against the altar in Bethel, Jeroboam took his hand from the altar and pointed it saying, “Seize him!” Then the hand that he had pointed at him stiffened up, and he could not pull it back. Meanwhile the altar split open, and the ashes poured from the altar in fulfillment of the sign the prophet had given with the Lord's message. The king responded to the prophet, “Seek the favor of the Lord your God and pray for me, so that my hand may be restored.” So the prophet sought the Lord's favor and the king's hand was restored as it was at first. 1 Kings 13:4-6We do not have Peter's response to Simon's request for prayer. However, Simon's issue does not seem like the type of problem that someone else's prayer could “fix.”In Acts 8:25, concluding Luke's section on the Samaritan mission, the apostles follow Philip's example. This makes clear that salvation has truly gone out to Samaria.

  Prof. Dr. Gitta Strehlow is Professor of Music Therapy at the University of Music and Drama Hamburg in Germany and a Music therapist at the Clinic for Psychiatry and Psychotherapy at the AGAPLESION Bethesda Hospital Hamburg-Bergedorf, Germany. Her research areas include: psychodynamic music therapy, trauma, psychiatry and mentalization. She undertook special education teacher training with music as a subject, University of Hamburg and Hamburg University of Music and Drama (1986-1994), field research in Indonesia exploring gamelan music (1994-1995). She was a teacher at a special school (1997-2000) before embarking on a diploma in music therapy at the University of Music and Theater Hamburg (1997-2000). Practical research: music therapy with sexually abused children and adolescents, Institute for Music Therapy at the University of Music and Theatre Hamburg (Prof. Dr. Decker-Voigt) in conjunction with the association Dunkelziffer e.V. (1997-2005). Self-employed there. Music therapist from 2005. Gitta has been a music therapist at the Clinic for Psychiatry and Psychotherapy at Bethesda Hospital Hamburg-Bergedorf (since 2000). Further training in psychodynamic-imaginative trauma therapy (2002). National and international lecturing and teaching activities (since 2004). Further training in Mentalization-Based-Treatment (MBT) with P. Fonagy and A. Bateman (2007). Her doctorate was entitled "Töne an der Grenze, Interaktionsmuster in der musiktherapeutischen Begegnung mit Patienteninnen, die unter einer Borderline-Pönlichkeitsstörung leiden" (“Tones on the borderline, interaction patterns in music therapy encounters with patients who suffer from borderline personality disorder“). She has also conducted post-doctoral research into Borderline personality disorder patients in music therapy in Belfast in 2015). She has held a part-time professorship "Psychoanalysis/Psychodynamic Theory and Practice" at the Institute for Music Therapy at the Hamburg University of Music and Drama since October 2019. Webpage: https://www.hfmt-hamburg.de/hochschule/organisation/personen/gitta-strehlow   PUBLICATIONS Strehlow, G. (2023 in press) Selected contemporary approaches to music therapy in psychiatry. Music & Medicine, Volume 15/ 4 Strehlow, G. (2023) Alliance Rupture in Musiktherapie In. Die Psychotherapie, 68/4, S. 289-295 Strehlow, G. (2023) Hamburg Institute for Music Therapy: A Model for free Improvisation within Psychodynamic Music Therapy. In:  K. Goodman (Ed.) Developing Issues in World Music Therapy Education and Training: A Plurality of Views. Charles C. Thomas. P. 49-71. Strehlow, G.  (2021) Trust development is essential in music therapy, Nordic Journal of Music Therapy, Vol. 30, No1,97-99. DOI: 10.1080/08098131.2020.1812272 Strehlow, G. (2021). Trauma, Mentalisierung und künstlerische Therapien, Band Trauma II, Forum für Kunsttherapien, Fachverband für Gestaltende Psychotherapie und Kunsttherapie, Schweiz (S. 13-18)  Strehlow, G. (2021). Stichwörter „Borderline-Persönlichkeitsstörung“ und „Mentalisierung“. In: H.-H. Decker-Voigt & E. Weymann (Hg): Lexikon Musiktherapie, 3. Auflage Göttingen u.a.: Hogrefe Verlag, S. 83-88; 340-346. Strehlow, G. & Spitzer C. (2020). Dissoziative Störungen. In U. Schmidt, T. Stegemann, C. Spitzer (Hg.): Musiktherapie bei psychiatrischen und psychosomatischen Störungen. München: Elsevier Urban & Fischer, S. 112-118 Strehlow, G. & Schmidt, U. (2020). Borderline-Persönlichkeitsstörungen. In: U. Schmidt, T. Stegemann, C. Spitzer (Hg.): Musiktherapie bei psychischen und psychosomatischen Störungen. Elsevier Urban & Fischer, S. 135-138 Strehlow, G. (2020). Musiktherapie mit Opfern sexueller Gewalt. In: A.Wölfl & S. Siebert (Hg.). Musiktherapie mit Opfern von Missbrauch und Gewalt. Wiesbaden: Reichert Verlag. S. 47-59 Strehlow, G. (2020). Traumata und deren Auswirkung. In: Spektrum der Musiktherapie. VdM (Verband deutscher Musikschulen). S. 84-86 Strehlow, G. (2019). How Neuro Research supports Music Therapy with Children who have experienced Sexual Abuse. In: Music Therapy Today, open access, music-therapy-today, special issue: Trauma. S. 59-77   (Mentalising) Strehlow, G. (2019): Musiktherapeutische Cochrane Studien im Bereich der Psychiatrie. In: GMS Journal of Arts Therapies – Journal of Art-, Music-, Dance-, Drama- and Poetry-Therapy. GMS J Art Ther 2019;1:Doc04 Strehlow, G. & Hannibal, N. (2019). Mentalizing in improvisational music therapy, In: Nordic Journal of Music Therapy, 28:4, 333-346, DOI: 10.1080/08098131.2019.1574877 Keller, J.; Strehlow, G.; Wiesmüller, E.; Wolf, H.G. & Wölfl, A. (2018): Methodische Modifikationen für die musiktherapeutische Behandlung von Patientinnen mit Traumafolgestörungen. In: MU, 39(1), S. 12-22 Fenner, F.; Abdelazim, R.; Bräuninger I.; Strehlow, G. & Seifert, S. (2017): Provision of arts therapies for people with severe mental illness. In: Curr Opin Psychiatry, 30, 306 – 311 Strehlow, G. & Schmidt, U. (2017): Musiktherapie bei Patienten mit Borderline-Persönlichkeitsstörung. In PTT, Schattauer 2, S. 129-138.  Strehlow, G. (2016). Traumatische Erfahrungen und ihre Behandlungsmöglichkeiten in der Musiktherapie. Musik und Gesundheit, Hg. Decker-Voigt. Wiesbaden: Reichert Verlag. 30, S.14-18 Strehlow, G. & Lindner, R. (2016): Music therapy interaction patterns in relation to Borderline Personality Disorder (BPD) patients. In: Nordic Journal of Music Therapy, 2, 134-158. Strehlow, G. & Schmidt, U. (2015). Musiktherapie bei Patienten mit Borderline-Persönlichkeitsstörung – ein Überblick. Musik und Gesundsein, Hg. Decker-Voigt, Wiesbaden: Reichert Verlag. S. 15-21. Strehlow, G. (2014): Förderung der Mentalisierungsfähigkeit in der Gruppenmusiktherapie. Hg. (DMtG) Jahrbuch Musiktherapie. Wiesbaden: Reichert, S. 197-214 Strehlow, G. (2013): Music versus shard. In: Metzner, S. (Ed.): Reflected Sounds. Case Studies from Music Therapy. E-book. Gießen: Psychosozial-Verlag. Übersetzung von 2007 Strehlow, G. (2013): Mentalisierung und ihr Bezug zur Musiktherapie. In: MU, 34(2), S. 135-145  Strehlow, G. (2012): Scham und Musiktherapie bezogen auf die Problematik des sexuellen Missbrauchs. In: MU, 33(3), S. 228-237. Monographie: Strehlow, G. (2011): Töne an der Grenze. Interaktionsmuster in der musiktherapeutischen Begegnung mit Patientinnen, die unter einer Borderline-Persönlichkeitsstörung leiden. Online Veröffentlichung der Dissertation: http://www.sub.uni-hamburg.de/opus/volltexte/2011/4968 Strehlow, G. (2009a): Mentalisierung und ihr Nutzen für die Musiktherapie. In: MU, 30(2), S.89-101. Strehlow, G. (2009b): The use of music therapy in treating sexually abused children. In: Nordic Journal of Music Therapy, 18(2), S. 167–183.                  

In der vierten Folge ist die psychologische Psychotherapeutin Dr. Gitta Jacob zu Gast. Als Mitgründerin und Entwicklerin der digitalen Gesundheitsanwendung Priovi schaut sie aus einer wissenschaftlichen Perspektive auf die Behandlung von Borderline-Patient:innen. Im Gespräch erklärt die Expertin, wie die App Priovi entstanden ist und funktioniert. Wie individuell stellt sie sich auf ihre Anwender:innen ein? Welche positiven Effekte konnten bisher erzielt werden und was bedeutet dieser Fortschritt für analoge Psychotherapien? Diese Folge ist Teil unserer Sonderedition Suizidprävention. Dieser Themenschwerpunkt wird durch das Bundesministerium für Gesundheit aufgrund eines Beschlusses des Deutschen Bundestages gefördert. Moderation und Redaktion: Vivian Perkovic und Sven Haeusler - http://perkovic.info/ - http://www.svenson-suite.de/cms/ Audio Editor: Jonas Zellner - https://de.redboxstudios.de Musik und Jingle: Bela Brauckmann - https://www.belabrauckmann.com/ Produktion und Redaktion: Diana Doko, Jasmin Hollatz, Johanna Weiner von Freunde fürs Leben e.V. – https://www.frnd.de/ Idee: Sonja Koppitz - https://www.sonjakoppitz.de/ Foto: Benno Kraehahn - https://kraehahn.com/portfolio.html Coverdesign: Stefanie Butscheidt - http://www.grafische-requisite.de/kontakt/

Ludwig Erhards Versprechen vom „Wohlstand für alle” bildet ein Fundament dieses Staates. Aufstieg durch eigene Kraft, faire Bezahlung für gute Arbeit, Leistung, die sich lohnt, wachsender Lebensstandard von Generation zu Generation – ein kraftvolles Narrativ, dem die Wirklichkeit seinen Glanz genommen hat. Die Wirtschaft schwächelt, der kompetitive Vorteil schwindet, Industrien verlassen das Land, Bürokratie erstarkt und Regulierung stranguliert Initiative. Ein Land zermürbt seine Leistungsträger. Das ist die Diagnose von Gitta Connemann, Bundesvorsitzender der Mittelstands- und Wirtschaftsunion (MIT) der CDU. Mit großer Sorge beobachtet sie, wie die Leistungselite ihren Elan verliert, weil sie in endlosen, widersinnigen Bremsmanövern verschlissen wird. Gibt es einen Ausweg aus dieser Abwärtsspirale? Was könnten Parlament und Regierung konkret tun, um neue Leistungsanreize zu setzen? Welche Rolle spielt ein zunehmend technologiefeindliches Deutschland noch im internationalen Wettbewerb? Gitta Connemann berichtet aus der Doppelperspektive einer aufgestiegenen Immigratin und einer einflussreichen Bundespolitikerin. Ihr sachkundiger Bericht von der Unternehmer-Basis zeigt, wie dringend geboten schnelles Handeln ist. Eine Folge für alle, die Deutschland zurück zur Leistungsgesellschaft bringen wollen. Und die sich um die Zukunft unserer Sozial- und Rentensysteme sorgen. Ihnen hat die Folge gefallen oder Sie haben Feedback für uns? Dann schreiben Sie uns gerne an podcast@hy.co. Wir freuen uns über Post von Ihnen.

Today's daf is sponsored by Gitta and David Neufeld in loving memory of Meir ben Aryeh Leib HaLevi, Marvin Stokar. "Although his title of Zaidy was an honorary one, he and (lehavdil bein chayim lechayim) Bubby Fran were - and continue to be - an important part of our family. His love of all learning and of Eretz Yisrael were surpassed only by his love and care for our dear Bubby Fran. May he continue to be a meilitz yosher for her and all of us!" Why do we say that a person who sends a messenger to commit a sin is not punished, but the messenger is? Even though there are some cases where the sender is liable, we do not build a paradigm from those cases to learn about all other commandments – why not? Shamai the elder has a different approach. There are three different interpretations explaining his opinion. Can a messenger also function as a witness in a case where he was also the messenger? Rav and Rabbi Shila disagree. What is at the root of their debate? A question is raised against Rav’s position from a Beit Shamai/Beit Hillel debate but is resolved. The ruling is that the messenger can function as a witness. Rav Nachman rules this way in marriage, divorce, and monetary law. Why did each need to be specified? Why was he not concerned in monetary law that the messenger is a party to the transaction? How did this change once the rabbis required a heiseit oath? Can a young woman (naara) accept a get for divorce or accept a marriage betrothal or only her father can? In what case is there a disagreement?

Today's daf is sponsored by Gitta and David Neufeld in loving memory of Meir ben Aryeh Leib HaLevi, Marvin Stokar. "Although his title of Zaidy was an honorary one, he and (lehavdil bein chayim lechayim) Bubby Fran were - and continue to be - an important part of our family. His love of all learning and of Eretz Yisrael were surpassed only by his love and care for our dear Bubby Fran. May he continue to be a meilitz yosher for her and all of us!" Why do we say that a person who sends a messenger to commit a sin is not punished, but the messenger is? Even though there are some cases where the sender is liable, we do not build a paradigm from those cases to learn about all other commandments – why not? Shamai the elder has a different approach. There are three different interpretations explaining his opinion. Can a messenger also function as a witness in a case where he was also the messenger? Rav and Rabbi Shila disagree. What is at the root of their debate? A question is raised against Rav’s position from a Beit Shamai/Beit Hillel debate but is resolved. The ruling is that the messenger can function as a witness. Rav Nachman rules this way in marriage, divorce, and monetary law. Why did each need to be specified? Why was he not concerned in monetary law that the messenger is a party to the transaction? How did this change once the rabbis required a heiseit oath? Can a young woman (naara) accept a get for divorce or accept a marriage betrothal or only her father can? In what case is there a disagreement?

Today's daf is sponsored by Leah Goldford in honor of Gitta Jaroslawicz-Neufeld. "A huge thank you and hakarat hatov for doing the needlework for my grandson's upcoming Bar Mitzvah. Gitta is so special (as we all know) a dedicated and decorated educator, a supportive and loving wife, mother, and bubby, an insightful and caring partner in this journey of ours in Daf Yomi. I know you all join me when I say - we love you Gitta!" Today's daf is sponsored by Or Eliasian in loving memory of Michal bat Shasha Chava. Today's daf is sponsored for a continued refuah shleima for Shlomo Gavriel ben Esther.  How is the commandment to honor one's parents linked to the commandment to honor God? Dama ben Netina was a gentile who respected his father in an exceptional manner and his actions are brought as an example of how to perform the mitzva. Other examples are brought of those others who fulfilled the mitzva of respecting their parents - some are praised and others are criticized. How does one respect one's parents when they are no longer alive?

Today's daf is sponsored by Leah Goldford in honor of Gitta Jaroslawicz-Neufeld. "A huge thank you and hakarat hatov for doing the needlework for my grandson's upcoming Bar Mitzvah. Gitta is so special (as we all know) a dedicated and decorated educator, a supportive and loving wife, mother, and bubby, an insightful and caring partner in this journey of ours in Daf Yomi. I know you all join me when I say - we love you Gitta!" Today's daf is sponsored by Or Eliasian in loving memory of Michal bat Shasha Chava. Today's daf is sponsored for a continued refuah shleima for Shlomo Gavriel ben Esther.  How is the commandment to honor one's parents linked to the commandment to honor God? Dama ben Netina was a gentile who respected his father in an exceptional manner and his actions are brought as an example of how to perform the mitzva. Other examples are brought of those others who fulfilled the mitzva of respecting their parents - some are praised and others are criticized. How does one respect one's parents when they are no longer alive?

Today's daf is sponsored by Gitta and David Neufeld in loving memory of Gitta's father, Yosef ben Menachem Mendal v'Pesha. "Tatty was so proud of learning, be it secular or Jewish. He always told us how he envied us our Jewish education, which the Nazis and Communists managed to deprive him of.  Unbelievably, he left cheder - and formal Jewish education - when he started learning Mishna, yet his dedication to learning and striving, with a nightly chavruta (despite working a 12-hour day) and a never-missed weekly shiur in Shul, molded three generations of learners and strivers. It was a special zechut this year to learn the daf in Lizhensk, where he had his last formal Jewish learning experience.  Yehi Zichro Baruch!" Today's daf is sponsored by Harriet Hartman in loving memory of her husband, Moshe ben Yehuda Aryeh on his 4th yahrzeit. "How I would have liked to discuss many things we are learning in the daf with him! I am sure he would have had interesting insights that would help me understand better what his own training gave him. I hope he is benefitting from my own exposure and learning as I persist in this daily exploration of our tradition’s wisdom and the ways in which our learned ancestors addressed problems in the context of halacha and gemara. Yehi zichro baruch." Rav says that if one sanctifies one's slave, the slave goes free. The third question raised on Rav from a braita is resolved. Is this issue also a tannaitic debate? Rabbi Yochanan said that one who makes his slave ownerless still needs to give him an emancipation document to free him in order to allow him to marry a Jew. A difficulty is raised from a braita and resolved. The braita discussed a case of a convert who died and left slaves - who can acquire the slaves. There is a tannatic debate. The Gemara brings a few traditions of rabbis who ruled like one of the tannaitic opinions and then they try to assess did the rabbi rule that way explicitly or did they derive it from something else he said?

Today's daf is sponsored by Gitta and David Neufeld in loving memory of Gitta's father, Yosef ben Menachem Mendal v'Pesha. "Tatty was so proud of learning, be it secular or Jewish. He always told us how he envied us our Jewish education, which the Nazis and Communists managed to deprive him of.  Unbelievably, he left cheder - and formal Jewish education - when he started learning Mishna, yet his dedication to learning and striving, with a nightly chavruta (despite working a 12-hour day) and a never-missed weekly shiur in Shul, molded three generations of learners and strivers. It was a special zechut this year to learn the daf in Lizhensk, where he had his last formal Jewish learning experience.  Yehi Zichro Baruch!" Today's daf is sponsored by Harriet Hartman in loving memory of her husband, Moshe ben Yehuda Aryeh on his 4th yahrzeit. "How I would have liked to discuss many things we are learning in the daf with him! I am sure he would have had interesting insights that would help me understand better what his own training gave him. I hope he is benefitting from my own exposure and learning as I persist in this daily exploration of our tradition’s wisdom and the ways in which our learned ancestors addressed problems in the context of halacha and gemara. Yehi zichro baruch." Rav says that if one sanctifies one's slave, the slave goes free. The third question raised on Rav from a braita is resolved. Is this issue also a tannaitic debate? Rabbi Yochanan said that one who makes his slave ownerless still needs to give him an emancipation document to free him in order to allow him to marry a Jew. A difficulty is raised from a braita and resolved. The braita discussed a case of a convert who died and left slaves - who can acquire the slaves. There is a tannatic debate. The Gemara brings a few traditions of rabbis who ruled like one of the tannaitic opinions and then they try to assess did the rabbi rule that way explicitly or did they derive it from something else he said?

On a bright spring day, Ayyad Mohmmed Ali stood at the edge of his farm, facing a row of about a dozen new construction sites nearby. A river separated his farm and the buildings.“It's really painful to see this,” he said. “In Iraq, we don't like to build vertically and now, you're seeing all these lands being turned into buildings.”Mohmmed Ali has planted date palm trees and vegetables at his boostan, which is Arabic for grove, for the past three decades.This green bit of land is his sanctuary, he explained. It's where he comes to escape the noise and pollution of the capital Baghdad, a city of roughly 8 million people. Ayyad Mohmmed Ali says his palm tree grove is his sanctuary, where he can escape the noise and pollution of Baghdad, a city of roughly 8 million people. Credit: Shawn Yuan/The World In the early 1980s, Iraq had an estimated 30 million palm trees. It used to be among the top producers of dates in the world. But war, construction and the impact of climate change have taken a toll. By 2009, there were fewer than 9 million date palms left in the country.“This is like the hair of the Iraqi desert and we're watching the Iraqi landscape go bald with the stresses of war,”Kali Rubaii, assistant professor, Department of Anthropology, Purdue University“This is like the hair of the Iraqi desert and we're watching the Iraqi landscape go bald with the stresses of war,” said Kali Rubaii, who teaches anthropology at Purdue University, and has researched the environmental impacts of war in Iraq.As part of her research, Rubaii interviewed date farmers who were displaced after the US invasion of Iraq in 2003 and she said the lack of date farming told a story of dispossession. Iraq used to be among the top producers of dates in the world, but war, construction and the impact of climate change have taken a toll on the country's palm trees. Credit: Shawn Yuan/The World Palm trees need consistent care: watering, pruning and fertilizing. And when farmers had to leave, the trees suffered.“So many people are forced to sell their land for very cheap and, oftentimes, farmers have found themselves working on land that they used to own,” Rubaii explained.Iraq has also been getting hotter and drier. According to the UN, it is the fifth-most vulnerable country to the impacts of climate change.“There's a section of the southern part of Baghdad, if you drive through, you can see a lot of trees that look like they've been decapitated,” Rubaii added, “because sometimes when trees die, they keel over or, if they're not surviving, sometimes they get cut from the top.”Making matters worse is Iraq's construction boom — especially in bigger cities like Baghdad. It means that more farmers are choosing to cut down palm trees entirely to make way for building projects. More farmers in Iraq are choosing to cut down palm trees to make way for building projects.  Credit: Shawn Yuan/The World “The farms have a problem,” explained Labeeb Kashif al-Gitta, “there is no water, there is no commercial income from this farm, so I cut the palm trees and I build buildings instead and get more profits.” Labeeb Kashif al-Gitta created the startup Nakhla with some friends in 2018 to help landowners maintain their palm trees. Credit: Shirin Jaafari/The World In 2018, Gitta and a few of his friends came up with an idea to help address the problem. They created a startup called Nakhla — Arabic for "palm tree."And the concept was this: homeowners with palm trees on their land could sign a contract with Nakhla to have the company take care of the trees.Many times, Gitta said, people just cut down the trees because they are too much work to maintain.“Palm trees, for them, is [a] very heavy project. They need to take care of it four times per year,” he said.Nakhla's team waters, prunes, fertilizes and vaccinates palm trees — to protect them from things like fungus.Come harvest time, Nakhla either packages and hands over the dates to the tree owner or takes the product to market, depending on the type of contract.These types of services are not common in Iraq, but Gitta said the company is growing.It is expanding its client base and recently signed a contract with the municipality of Baghdad to take care of the city's many palm trees.“Last year, in houses, we had 300 palm trees, in farms, we had 1,000 palm trees, and in the street, we had 6,000,” Gitta explained.The Iraqi government is also funding reforestation projects.But biologist Ayyad Wajeh al-Shahwany explained that to truly bring back Iraq's palm trees, a lot more needs to be done.Private projects like Nakhla and others are good, he said, but they need more support from the government and international organizations. In the early 1980s, Iraq had an estimated 30 million palm trees. But by 2009, there were fewer than 9 million date palms left in the country. Credit: Shawn Yuan/The World Kali Rubaii, from Purdue, said that many Iraqis see the value in helping to save the country's iconic palm trees.“People are stubborn and they are not going to stop. They are finding different grassroots tactics to keep their trees alive and also to keep the date economy alive, and maybe even grow it back.”Iraqi date palms are incredibly resistant plants, she added. They can cope with all kinds of environmental stress, like storms, wind and drought.They just need a little help to thrive.Related: 'It's a mass ecological crisis': Extreme weather in Iraq hits those already struggling the hardest

I avsnitt 227 från 2018 avhandlade vi journalisten och författaren Gitta Serenys intervjuer med flera nazister efter kriget. Hur resonerade de om vad som hände under kriget osv? Lyssna på våra avsnitt fritt från reklam: https://plus.acast.com/s/historiepodden. Hosted on Acast. See acast.com/privacy for more information.

Die berühmte Romanreihe "Der Herr der Ringe" gäbe es nicht, wäre der Autor J. R. R. Tolkien nicht auch Sprachenerfinder gewesen. Das Buch schrieb er nur, damit seine Elbensprachen zum Leben erweckt wurde. Heute sind Sprachenerfinder vor allem in Hollywood gefragt. Im @zeitwissen-Podcast berichten Jessie Sams und David Peterson von ihrem ungewöhnlichen Beruf. Eine ihrer Kunstsprachen wird in der Fantasyserie "Game of Thrones" gesprochen. Außerdem erklärt die zehnjährige Gitta, was sie an Esperanto liebt (8:51). Im zweiten Beitrag geht es um die Unterschiede zwischen Kindern und Erwachsenen, wenn sie eine Sprache lernen (14:16). Um die Eigenschaften von Supersprachen. Und um Sprachen, die vom Aussterben bedroht sind. Hören Sie die Originalaufnahme einer solchen Sprache, die es vielleicht bald nicht mehr gibt. In seiner unmöglichen Kolumne fragt Christoph Drösser, wie Sprache überhaupt entstanden ist. SHOWNOTES: Im nächsten ZEIT WISSEN-Magazin, das am 25. April erscheint, stellen wir einen Wörtererfinder vor – und den Begründer von Esperanto. Dass hinter "Game of Thrones" viel Wissenschaft steckt, ist nachzulesen in "Die Wissenschaft von Game of Thrones" von Jean-Sébastian Steyer, erschienen im März 2023 bei wgb Theiss. Die Berliner Esperanto-Gruppe ist Teil des Ortsverbands Berlin des Deutschen Esperanto-Bunds: https://www.esperanto.de/de Das Sprachenarchiv vom Max-Planck-Institut für Psycholinguistik in Nijmegen enthält verschiedene Materialien, darunter Audio- und Video-Sprachkorpusdaten von Sprachen auf der ganzen Welt, Fotografien, Notizen und andere Informationen, die zur Dokumentation und Beschreibung von Sprachen und deren Verwendung erforderlich sind. https://www.mpi.nl/ Eine kostenlose Probeausgabe des ZEIT-WISSEN-Magazins erhalten Sie unter http://www.zeit.de/wissen-podcast Wir freuen uns über Kritik, Lob und Themenwünsche an podcast@zeit-wissen.de (00:00 - 01:24) Intro (01:24 - 05:34) Sprachen erfinden (05:34 - 08:51) Klingonisch (08:51 - 14:16) Esperanto (14:16 - 18:48) Sprachen lernen (18:48 - 21:18) Arabisch (21:18 - 23:34) Sprachen sterben (23:34 - 24:43) Sprachen retten (24:43 - 28:59) Die unmögliche Kolumne (28:59 - 29:54) mehr Wissen

When one wants to dissolve a vow, one goes to a chacham and they can suggest possible reasons why one would never have made the vow in the first place had they known something that... This is called a petach. There is a debate between Rabbi Eliezer and the rabbis whether is it possible to offer a petach regarding the honor of one's father or mother (if you had known that your vow would have a negative effect on how people look at your father/mother...) and for something that was not in the world at the time of the vow and was not expected (nolad). The rabbis forbid and raise difficulty for Rabbi Eliezer that if they allow such a petach (for father and mother), one will also think that one can they will also allow an opening for respect of God and that surely that is impossible! Why is it impossible? There is a dispute between Abaye and Raba to explain. Rav Chisda brings a source to prove Rabbi Eliezer's permitting nolad  from God who permitted Moshe's vow according to something that had not happened and was not expected: "For all the people who seek your soul have died." The rabbis understand that they didn't actually die, just became poor and if so, it is not a case of nolad. The Gemara cites a source that says there are four types of people who are likened to the dead - a person who has no children, a leper, a poor person and a blind person. What are the verses from which it can be proven that all of these are likened to the dead?

When one wants to dissolve a vow, one goes to a chacham and they can suggest possible reasons why one would never have made the vow in the first place had they known something that... This is called a petach. There is a debate between Rabbi Eliezer and the rabbis whether is it possible to offer a petach regarding the honor of one's father or mother (if you had known that your vow would have a negative effect on how people look at your father/mother...) and for something that was not in the world at the time of the vow and was not expected (nolad). The rabbis forbid and raise difficulty for Rabbi Eliezer that if they allow such a petach (for father and mother), one will also think that one can they will also allow an opening for respect of God and that surely that is impossible! Why is it impossible? There is a dispute between Abaye and Raba to explain. Rav Chisda brings a source to prove Rabbi Eliezer's permitting nolad  from God who permitted Moshe's vow according to something that had not happened and was not expected: "For all the people who seek your soul have died." The rabbis understand that they didn't actually die, just became poor and if so, it is not a case of nolad. The Gemara cites a source that says there are four types of people who are likened to the dead - a person who has no children, a leper, a poor person and a blind person. What are the verses from which it can be proven that all of these are likened to the dead?

Today's daf is sponsored by Gitta and David Neufeld in loving memory of Harlene Appelman, Chaya bat Osna Rachel v’Shmuel, who passed away on August 18. "A tenacious warrior who overcame all challenges, Harlene lived her life with dignity, grace and love. She was a passionate advocate for Jewish education and identity. Not only was she our mentor, she was our beloved friend. May the Torah learning we all engage in be a zechut for her and her cherished family and community. יהי זכרה ברוך Today's daf is sponsored by Sara Berelowitz. “May our learning today be in memory of my beautiful Mom, קילא בת יהודה, who passed away 9 years ago on the 24th of Av. As the time passes, I miss her more and more.”