Podcasts about karet

In this episode we're opening our mailbag to answer three fascinating questions from our listeners. How did “ass,” a word for donkeys and butts, become what linguists call an “intensifier” for just about everything? How do pharmaceuticals get their wacky names? And why do we all seem to think that aliens from outer space would travel to Earth just to kidnap our cows? In this episode, you'll hear from linguistics professor Nicole Holliday, historians Greg Eghigian and Mike Goleman, and professional “namer” Laurel Sutton. This episode of Decoder Ring was produced by Willa Paskin, Max Freedman, and Katie Shepherd. Our supervising producer is Evan Chung. Merritt Jacob is Slate's Technical Director.  If you have any cultural mysteries you want us to decode, please email us at DecoderRing@slate.com, or leave a message on our hotline at 347-460-7281. Get more of Decoder Ring with Slate Plus! Join for exclusive bonus episodes of Decoder Ring and ad-free listening on all your favorite Slate podcasts. Subscribe from the Decoder Ring show page on Apple Podcasts or Spotify. Or, visit slate.com/decoderplus for access wherever you listen. Sources for This Episode Bengston, Jonas. “Post-Intensifying: The Case of the Ass-Intensifier and Its Similar but Dissimilar Danish Counterpart,” Leviathan, 2021. Collier, Roger. “The art and science of naming drugs,” Canadian Medical Association Journal, Oct. 2014. Eghigian, Greg. After the Flying Saucers Came: A Global History of the UFO Phenomenon, Oxford University Press, 2024. Goleman, Michael J. “Wave of Mutilation: The Cattle Mutilation Phenomenon of the 1970s,” Agricultural History, 2011. Karet, Gail B. “How Do Drugs Get Named?” AMA Journal of Ethics, Aug. 2019. Miller, Wilson J. “Grammaticalizaton in English: A Diachronic and Synchronic Analysis of the "ass" Intensifier,” Master's Thesis, San Francisco State University, 2017. Monroe, Rachel. “The Enduring Panic About Cow Mutilations,” The New Yorker, May 8, 2023. A Strange Harvest, dir. Linda Moulton Howe, KMGH-TV, 1980. “United States Adopted Names naming guidelines,” AMA. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode we're opening our mailbag to answer three fascinating questions from our listeners. How did “ass,” a word for donkeys and butts, become what linguists call an “intensifier” for just about everything? How do pharmaceuticals get their wacky names? And why do we all seem to think that aliens from outer space would travel to Earth just to kidnap our cows? In this episode, you'll hear from linguistics professor Nicole Holliday, historians Greg Eghigian and Mike Goleman, and professional “namer” Laurel Sutton. This episode of Decoder Ring was produced by Willa Paskin, Max Freedman, and Katie Shepherd. Our supervising producer is Evan Chung. Merritt Jacob is Slate's Technical Director.  If you have any cultural mysteries you want us to decode, please email us at DecoderRing@slate.com, or leave a message on our hotline at 347-460-7281. Get more of Decoder Ring with Slate Plus! Join for exclusive bonus episodes of Decoder Ring and ad-free listening on all your favorite Slate podcasts. Subscribe from the Decoder Ring show page on Apple Podcasts or Spotify. Or, visit slate.com/decoderplus for access wherever you listen. Sources for This Episode Bengston, Jonas. “Post-Intensifying: The Case of the Ass-Intensifier and Its Similar but Dissimilar Danish Counterpart,” Leviathan, 2021. Collier, Roger. “The art and science of naming drugs,” Canadian Medical Association Journal, Oct. 2014. Eghigian, Greg. After the Flying Saucers Came: A Global History of the UFO Phenomenon, Oxford University Press, 2024. Goleman, Michael J. “Wave of Mutilation: The Cattle Mutilation Phenomenon of the 1970s,” Agricultural History, 2011. Karet, Gail B. “How Do Drugs Get Named?” AMA Journal of Ethics, Aug. 2019. Miller, Wilson J. “Grammaticalizaton in English: A Diachronic and Synchronic Analysis of the "ass" Intensifier,” Master's Thesis, San Francisco State University, 2017. Monroe, Rachel. “The Enduring Panic About Cow Mutilations,” The New Yorker, May 8, 2023. A Strange Harvest, dir. Linda Moulton Howe, KMGH-TV, 1980. “United States Adopted Names naming guidelines,” AMA. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode we're opening our mailbag to answer three fascinating questions from our listeners. How did “ass,” a word for donkeys and butts, become what linguists call an “intensifier” for just about everything? How do pharmaceuticals get their wacky names? And why do we all seem to think that aliens from outer space would travel to Earth just to kidnap our cows? In this episode, you'll hear from linguistics professor Nicole Holliday, historians Greg Eghigian and Mike Goleman, and professional “namer” Laurel Sutton. This episode of Decoder Ring was produced by Willa Paskin, Max Freedman, and Katie Shepherd. Our supervising producer is Evan Chung. Merritt Jacob is Slate's Technical Director.  If you have any cultural mysteries you want us to decode, please email us at DecoderRing@slate.com, or leave a message on our hotline at 347-460-7281. Get more of Decoder Ring with Slate Plus! Join for exclusive bonus episodes of Decoder Ring and ad-free listening on all your favorite Slate podcasts. Subscribe from the Decoder Ring show page on Apple Podcasts or Spotify. Or, visit slate.com/decoderplus for access wherever you listen. Sources for This Episode Bengston, Jonas. “Post-Intensifying: The Case of the Ass-Intensifier and Its Similar but Dissimilar Danish Counterpart,” Leviathan, 2021. Collier, Roger. “The art and science of naming drugs,” Canadian Medical Association Journal, Oct. 2014. Eghigian, Greg. After the Flying Saucers Came: A Global History of the UFO Phenomenon, Oxford University Press, 2024. Goleman, Michael J. “Wave of Mutilation: The Cattle Mutilation Phenomenon of the 1970s,” Agricultural History, 2011. Karet, Gail B. “How Do Drugs Get Named?” AMA Journal of Ethics, Aug. 2019. Miller, Wilson J. “Grammaticalizaton in English: A Diachronic and Synchronic Analysis of the "ass" Intensifier,” Master's Thesis, San Francisco State University, 2017. Monroe, Rachel. “The Enduring Panic About Cow Mutilations,” The New Yorker, May 8, 2023. A Strange Harvest, dir. Linda Moulton Howe, KMGH-TV, 1980. “United States Adopted Names naming guidelines,” AMA. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode we're opening our mailbag to answer three fascinating questions from our listeners. How did “ass,” a word for donkeys and butts, become what linguists call an “intensifier” for just about everything? How do pharmaceuticals get their wacky names? And why do we all seem to think that aliens from outer space would travel to Earth just to kidnap our cows? In this episode, you'll hear from linguistics professor Nicole Holliday, historians Greg Eghigian and Mike Goleman, and professional “namer” Laurel Sutton. This episode of Decoder Ring was produced by Willa Paskin, Max Freedman, and Katie Shepherd. Our supervising producer is Evan Chung. Merritt Jacob is Slate's Technical Director.  If you have any cultural mysteries you want us to decode, please email us at DecoderRing@slate.com, or leave a message on our hotline at 347-460-7281. Get more of Decoder Ring with Slate Plus! Join for exclusive bonus episodes of Decoder Ring and ad-free listening on all your favorite Slate podcasts. Subscribe from the Decoder Ring show page on Apple Podcasts or Spotify. Or, visit slate.com/decoderplus for access wherever you listen. Sources for This Episode Bengston, Jonas. “Post-Intensifying: The Case of the Ass-Intensifier and Its Similar but Dissimilar Danish Counterpart,” Leviathan, 2021. Collier, Roger. “The art and science of naming drugs,” Canadian Medical Association Journal, Oct. 2014. Eghigian, Greg. After the Flying Saucers Came: A Global History of the UFO Phenomenon, Oxford University Press, 2024. Goleman, Michael J. “Wave of Mutilation: The Cattle Mutilation Phenomenon of the 1970s,” Agricultural History, 2011. Karet, Gail B. “How Do Drugs Get Named?” AMA Journal of Ethics, Aug. 2019. Miller, Wilson J. “Grammaticalizaton in English: A Diachronic and Synchronic Analysis of the "ass" Intensifier,” Master's Thesis, San Francisco State University, 2017. Monroe, Rachel. “The Enduring Panic About Cow Mutilations,” The New Yorker, May 8, 2023. A Strange Harvest, dir. Linda Moulton Howe, KMGH-TV, 1980. “United States Adopted Names naming guidelines,” AMA. Learn more about your ad choices. Visit megaphone.fm/adchoices

CEO Arsari Group, Hashim Djojohadikusumo, meresmikan pabrik karet remah pertama di Aceh. Kehadiran fasilitas ini diharapkan mampu meningkatkan pendapatan petani karet lokal sekaligus memperpendek rantai distribusi hasil panen. Pabrik ini menjadi langkah nyata dalam memperkuat sektor hilir komoditas karet di wilayah barat Indonesia.

CEO Arsari Group, Hashim Djojohadikusumo, meresmikan pabrik karet remah pertama di Aceh milik PT Potensi Bumi Sakti yang berlokasi di Kecamatan Woyla Induk, Aceh Barat. Pabrik ini berdiri di atas lahan seluas 25 hektar dan mampu memproduksi hingga 100 ton karet kering per hari.Dalam sambutannya, Hashim menegaskan bahwa keberadaan pabrik ini akan memangkas biaya distribusi dan memberikan harga jual lebih kompetitif bagi petani lokal, karena hasil panen tidak lagi harus dijual ke luar daerah. Ia berharap investasi ini menjadikan Aceh mandiri secara ekonomi dan berkembang menjadi pusat pengolahan karet berskala nasional.

S Kevinem L. Schwartzem z AV ČR o situaci Íránu po sérií útoků na íránský jaderný program, selhání diplomacie i americkém nahlížení na hrozbu v podobě Íránské islámské republiky. Ptal se Štěpán Sedláček.Co se děje v íránské vládě a společnosti po útocích Izraele a Spojených států na jaderná zařízení. Otřásá to krutým íránským režimem, který se donedávná potýkal s nebývalými protesty? Jakou lekci z této války Írán může vyvodit? A v čem je specifická představa, kterou o Íránu mají Američané?Odpovědi nabídne na tyto i další otázky nabízí podcastový rozhovor týdeníku Respekt s Kevinem L. Schwartzem americkým odborníkem na Írán jeho dějiny, kulturu i současnou politiku, který působí v oddělení Blízkého východu Orientálního ústavu AV ČR.

Sebuah PuisiHUTAN KARETDitulis Oleh Joko PinurboDisuarakan Oleh Ardi Kamal KarimaDalam Buku Selamat Menunaikan Ibadah PuisiDari kamar mandi yang jauh dan sunyi saya ucapkan Selamat Menunaikan Ibadah Puisi. Sabda sudah menjadi saya. Saya akan dipecah-pecah menjadi ribuan kata dan suara. Tubuhku kenangan yang sedang menyembuhkan lukanya sendiri. Menggigil adalah menghafal rute menuju ibu kota tubuhmu. Lupa: mata waktu yang tidur sementara. Lupa: mata waktu yang tidur sementara. Tuhan yang merdu, terimalah kicau burung dalam kepalaku. Kita adalah cinta yang berjihad melawan trauma.#ardikamal #literasi #penulis #monologue #jurnal #luka #perspektive #monolog #menjadimanusia #filsafat #sastra #ardikamal #puisi #poem #poet #penyair #penyair #kutipan #poetry #sajak #mentalhealth #syair #jokopinurbo #selamatmenunaikanibadahpuisi

Sanhedrin 87 : Marc Chipkin : 2025-03-14 Israel is higher than all other lands. What kind of halachic disagreement qualifies for the rebellious elder. Karet violations resulting from various cases.

"Nie przypuszczam, żeby ktoś o nazwisku Nawrocki - a znam wielu porządnych i ciekawych ludzi w kraju o tym nazwisku - w najbliższym czasie był prezydentem" - powiedział w Popołudniowej rozmowie w RMF FM minister infrastruktury, wiceprezes PSL Dariusz Klimczak. "Mam nadzieję, że Polacy tym razem postawią na kogoś, kto będzie potrafił równoważyć w Polsce racje, które są zbyt spolaryzowane" - dodał. Pytany o to, czy Władysław Kosiniak-Kamysz nie żałuje, że nie został premierem, odpowiedział: "Przychodziły do niego pielgrzymki. (...) Raz chcieli go zabrać lektyką, raz karetą, raz go chcieli na rękach nieść. Ale my wybraliśmy racjonalność".

10. decembrī Mazajā ģildē kopā ar Hermaņa Brauna fonda vadītāju, pianisti Innu Davidovu jaunā kamermūzikas programmā kopā muzicēs dziedātāja Ļubova Karetņikova. Šis gads viņai bijis spilgtu notikumu pilns. Pēc iekļūšanas Karalienes Elizabetes konkursa pusfināla viņa saņēmusi uzaicinājumu dziedāt Adīnas lomu Latvijas Nacionālās operas jauniestudējumā G. Doniceti operā "Mīlas dzēriens", bet rudenī izcīnija galveno balvu Victoria konkursā Debut Competition'24 Vācijā. Sarunā ar abām mūziķēm vispirms lūdzām atgādināt par viņu skatuviskās draudzības sākumu, kas saistīta ar Pētera Čaikovska dziesmu programmu, un gaidāmo koncertu, kurā iekļauta Franča Šūberta, Edvarda Grīga un Sergeja Rahmaņinova vokālā lirika. Ļubova Karetņikova: Dziedāt Šūbertu ir grūti, jo mūzika ir ļoti smalka, daudz teksta. Ir vajadzīga krāsu palete, lai būtu interesanti to darīt, īpaši dziedot Latvijā, kur ne visi saprot vācu valodu - tas arī būs izaicinājums. Pirms četriem gadiem bija mans pirmais solokoncerts un es tad arī dziedāju Šūbertu. Cilvēki teica: “O, mēs visu saprotam, kaut gan nezinām valodu”. Tas arī ir grūtākais. Vajag ļoti izjust gan mūziku, gan tekstu, jābūt patiesam. Es tomēr trīs gadus mācījos dziedāt kamermūziku, un tas ir kaut kas pavisam cits nekā opera. Innai arī šeit noteikti ir, ko piebilst, jo Šūberts ir atskaņots kopā ar ļoti daudziem. Inna Davidova: Ar basiem, tenoriem, soprāniem, mecosoprāniem… Ļoti daudz. Bet mani pirmie soļi bija saistīti ar Ilgu Tiknusi, kad vēl mācījos konservatorijā. Kā viņa dziedāja Šūbertu… Viņai bija tāda izjūta, tāda saprašana par katru vārdu, katru noti, tās smalkās ēniņas, kas nāk skaistajā, pozitīvajā kopējā bildē... Un, protams, Inta Villeruša, pie kuras tas viss notika kopā ar Ilgu Tiknusi, kurai nepalaida bez uzmanības garām nevienu teikumu, nevienu frāzi, nevienu pavērsienu, nevienu nokrāsu. Viss bija svarīgi, un tev bija tikai jāzina, kā Ļuba teica, šī krāsu palete - kā to izmantot, lai nezaudētu stila izjūtu, lai priekšnesums būtu dabisks, un vēl - būt šodienīgam, iedzīvinot mūziku, kas sarakstīta pirms 200 gadiem pilnīgi citos apstākļos, pilnīgi citā dzīves ritmā. Kā šodien pastāstīt cilvēkam, kuram, piemēram, vārds “sekss” ir zināms kopš 6 gadu vecuma, kā pastāstīt par Margarētu, kura par pirmo skūpstu runā tā, it kā tas būtu dzīves gals vai nāves sākums? Tur kopā ir gan filozofija, gan izjūtu smalkums, gan domas skaidrība. Tā skaidrība, kas piemīt gandrīz visām Šūberta dziesmām, lai arī cik tās nebūtu dramatiskas kā “Meža ķēniņš” vai kāda cita. Mūsu programma ir ļoti interesanta. Mēs šīm dziesmām izveidojām līnīju, ka tie ir ļoti dažādi sievietes tēli. Viņa alkst pēc mīlestības, viņa skumst par to, ka jaunība paiet pārāk ātri, viņa domā par mūžīgo mīlestību vai nodevību, viņa izmisumā grib tikt galā ar savu dzīvi. Tad seko trīs balādes, “Elenas dziesmas”, no kurām trešā ir “Ave Maria”, un ar to viss beidzas. Noslēgumā Inna Davidova ieskicē arī šī gada festivāla Winterfest aktualitātes, ko ievadīs šis koncerts, bet noslēgs Viktorijas Mullovas un Reiņa Zariņa uzstāšanās 15. janvārī Dzintaru Mazajā zālē.

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Äääääntligen fredag. Vi startar avsnittet med ett roligt snack om mode, Sabri och Fabbes favoritplagg är på gång att bli inne igen. Sen ringer vi upp Jesper Ekstedt och får reda på om AIK kommer få rätt i sitt fall mot Meta. Gnaget har nämligen dragit företaget inför rätta efter att två Facebook-konton sålt falska kläder och accessoarer på plattformen. Robert Falck vill ta över efter Fredrik Reinfeldt som ordförande i Svff. Vi pratar med honom om hans egna kandidatur, vad han tycker om VAR och svensk fotboll. Sen undrar vi hur Hampus Skoglund mår. Hammarby försvararen blev knockad i matchen mot Gais och nu är han med oss via länk. Bajen har varvat upp och Skoglund är en viktig kugge i det väloljade maskineriet. Sabri ger sitt speltips innan det är dags för oss att ta tag i cirkusen kring ÖFK. Det är svårt att förstå att det laget vann mot Arsenal för sex år sedan. Nu hör vi vad Östersunds-postens sportchef Fredrik Sjölund har att säga om dramat. Det bästa sparar vi dock till sist när Axel får kalufsen fixad av fotbollsstjärnornas frisör Ibrahim ”Ibbe” Yousif. Han har klippt stjärnor som Alexander Isak, Jens Cajuste och Isak Hien. Idag kan han också lägga till Axel Insulander. Programledare: Axel Insulander¨ Panelen: Robin Berglund, Saga Fredriksson och Sabri Suvakci Länk till YouTube: https://www.youtube.com/watch?v=MuPOsxFG-Q0

הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃ Take us back, O LORD, to Yourself,And let us come back;Renew our days as of old! https://www.sefaria.org/Lamentations.5.21 לְמִימֵ֨י אֲבֹֽתֵיכֶ֜ם סַרְתֶּ֤ם מֵֽחֻקַּי֙ וְלֹ֣א שְׁמַרְתֶּ֔ם שׁ֤וּבוּ אֵלַי֙ וְאָשׁ֣וּבָה אֲלֵיכֶ֔ם אָמַ֖ר יְהֹוָ֣ה צְבָא֑וֹת וַאֲמַרְתֶּ֖ם בַּמֶּ֥ה נָשֽׁוּב׃ From the very days of your ancestors you have turned away from My laws and have not observed them. Turn back to Me, and I will turn back to you—said GOD of Hosts. But you ask, “How shall we turn back?” https://www.sefaria.org/Malachi.3.7 וְאָמַרְתָּ֣ אֲלֵהֶ֗ם כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת שׁ֣וּבוּ אֵלַ֔י נְאֻ֖ם יְהֹוָ֣ה צְבָא֑וֹת וְאָשׁ֣וּב אֲלֵיכֶ֔ם אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת׃ Say to them further:Thus said GOD of Hosts: Turn back to me—says GOD of Hosts—and I will turn back to you—said GOD of Hosts. https://www.sefaria.org/Zechariah.1.3 Midrash Eicha Raba “Return us to You, Lord, and we will return; renew our days as of old” (Lamentations 5:21).“Return us to You, Lord, and we will return.” The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to return us.' He said to them: ‘It is incumbent upon you, as it is stated: “Return to Me and I will return to you, said the Lord” (Malachi 3:7).' Eikhah_Rabbah.5.21 . וְכַאֲשֶׁר יָשׁוּב הַמְקַצֵּר בָּהֶם בְּלִבּוֹ וּבִלְשׁוֹנוֹ וְיִשְׁתַּדֵּל לַעֲשׂוֹת אוֹתָם וְלֹא יִשְׁנֶה קִצּוּרוֹ בָּהֶם יִמְחֹל לוֹ הַבּוֹרֵא וְיִשְׁתַּוֶּה עִם הַצַּדִּיק אֲשֶׁר לֹא קִצֵּר בָּהֶם, וּבִכְמוֹ זֶה נֶאֱמַר הַשָּׁב מִן הַחֵטְא כְּמִי שֶׁלֹּא חָטָא וְאָמְרוּ רז״ל עָבַר עַל מִצְוַת עֲשֵׂה שֶׁאֵין בָּהּ כָּרֵת וְעָשָׂה תְּשׁוּבָה אֵינוֹ זָז מִמְּקוֹמוֹ עַד שֶׁמּוֹחֲלִין לוֹ שֶׁנֶּאֱמַר (מלאכי ג) שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם. The explanation of the first case: That the lacking was in a positive commandment which does not carry the punishment of Karet (spiritual excision), such as tzitzit, lulav, sukka, or the like. When the person repents on them in his heart and in speech, and exerts himself to fulfill them, and does not repeat his neglect to do them, the Creator will forgive him, and he will be equal to the tzadik who never sinned in them. On such a penitent, it is said: 'one who repents from a sin is as if he never sinned', and our sages said of them: (Yoma 86a) 'one who transgressed a positive commandment which does not incur Karet (spiritual excision) and repented - he is forgiven right away, as written: 'return to Me and I will return to you' (Malachi 3:7)'. https://www.sefaria.org/Duties_of_the_Heart,_Seventh_Treatise_on_Repentance_8.2 Four motives in matter of repentance הָרִאשׁוֹן – הַשָּׁב מֵחֹזֶק הַכָּרָתוֹ אֶת אֱלֹהָיו. וְהוּא כְּמוֹ עֶבֶד הַבּוֹרֵחַ מֵאֲדֹנָיו, וּכְשֶׁחוֹשֵׁב בַּטּוֹב אֲשֶׁר גְּמָלוֹ, שֶׁמֵּרְצוֹנוֹ מְבַקֵּשׁ מְחִילָה מִמֶּנּוּ. וּבְכָמוֹהוּ אָמַר הַכָּתוּב (ירמיהו ד א): ״אִם תָּשׁוּב יִשְׂרָאֵל נְאֻם יְיָ אֵלַי תָּשׁוּב״ – קֹדֶם בּוֹא הָעֹנֶשׁ. וְאוֹמֵר (מלאכי ג ז): ״שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם״. The first is when a man repents because he has come to recognize his God. And he is like a servant who flees from his master, but when he thinks of the good which his master has done to him, he returns to him of his own free will to seek forgiveness from him, and of such as him the Scripture says, 'If thou wilt return, O Israel, saith the Lord, yea return unto Me' (Jer. 4:1). And further, 'Return unto Me, and I will return unto you' (Malachi 3:7). https://www.sefaria.org/Orchot_Tzadikim.26.62 Natan Nachman Moshe Katz הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃ Take us back, O LORD, to Yourself,And let us come back;Renew our days as of old! https://www.sefaria.org/Lamentations.5.21 Tisha B'Av at night: The scroll of Lamentations. It is the emotions of the prophet Jeremiah's soul and his dirge that he took up about the destruction of the holy city of Jerusalem and the Temple. And it is especially about the sin that Jerusalem and his people sinned, which is what caused that awful destruction to happen. And while glancing with eyes full of tears, he instructs and shows the path that leads to repentance and towards the revival of Israel, to renew our days as of old (alluding to Lamentations 5:21). https://www.sefaria.org/Horeb.666.33 Kedushat Levi “Take us back, Lord, to You, and let us return, renew our days of old” (Eicha 5:21). To be specific, what does “[days] of old” mean? And one could explain this by way of the midrash: “And now, O Israel, what does the ETERNAL your God demand of you? (Deut 10:12) and it says in the Midrash: “Now is nothing other than Teshuvah” (Bereshit Rabbah 21:6) and it is explained thus, because each person from Israel is obligated to believe with full faith that at every moment we receive life from the Creator, Blessed Be, as it is explained, “Every [thing that] breathes praises — every single breath phrases Yah, ” (Bereshit Rabbah 11, Psalms 150:6) — that in every moment, the living wants to leave a person, the Holy One Blessed Be, sends to [that person] in ever moment, new life. Because of this, for Teshuvah to be effective for each person, for at the moment that [person] does Teshuvah, that person believes that they are created with life anew and with this God, may God be Blessed, with God's enormous mercy, does not remind them of their earlier sins. But, if, God forbid, they do not believe this, God forbid, the Teshvuah is not effective. This is the explanation of the Midrash, “Now is nothing other than Teshuvah,” since that [person] believes that they are made with life anew, the Teshuvah is effective for them. This is the interpretation of the verse, “Take us back, Lord, to You, and let us return,” and how is “renew our days of old?” this is what it says in the Gemara (Sanhedrin 98) [Rabbi Yehoshua ben Levi encountered the Messiah and said] “When will the Master [Messiah] come?”...“Today, if you will listen to his voice” (Psalms 95:7). When you [act] according to this quality, each day [a person] will be made with life anew. https://www.sefaria.org/Kedushat_Levi,_Deuteronomy,_Megillat_Eicha.16 Avudraham And bring us back in complete repentance before You: is based on the verse, 'Bring us back, Adonai, to You, and let us come back; renew our days as of old.' (Lam. 5:21) In other words, if we begin to repent, You will help us to perform complete repentance before You. This is similar to the approach of the sages: 'If one comes to purity, they assist him.' לשונו. והיינו, כי ישראל שואלים שיפתח להם הקדוש ברוך הוא הרהורי תשובה, כענין הכרוז שמכריז שהם הרהורי תשובה הבאים, והקדוש ברוך הוא משיב כי צריך התשובה במעשה שיתחילו בה. https://www.sefaria.org/Reshit_Chokhmah,_Gate_of_Repentance_1.22

I Deskoherní inkvizice spolu někdy válčí a s kartami v rukou to méně bolí. Tomáš a Speedy si připravili TOP 5 svých nejoblíbenějších karet z historických válečných CDG, kterými velice rádi trápí své protivníky.   Facebook: https://www.facebook.com/deskoherniinkvizice/ Instagram: https://www.instagram.com/deskoherniinkvizice/ YouTube: https://www.youtube.com/channel/UCe_zS_5dUESy11yHo6mArtA Discord: https://discord.gg/jQwDqzp  Music: https://www.bensound.com/royalty-free-music

Dopravní podnik v Hradci Králové vypnul stávající e-shop pro dobíjení městských karet a nahradil ho novým systémem. Registraci v něm musí provést lidé, kteří chtějí využívat časové jízdenky a slevy. Změna by měla vést k rychlejšímu odbavování ve vozech městské hromadné dopravy.

PODHUB bersama Jarayut dan Boiyen

Češi patří mezi milovníky výkladu karet. Často jej preferují před kvalitní psychoterapií, což dokazují poslední sociologické průzkumy. V tomto díle podcastu se podíváme na výklad karet hned z několika úhlů pohledu a pokusíme s mým hostem Martinou Šimůnkovou poodkrýt skryté možnosti výkladových, terapeutických, rozvojových karet, ale také se zastavit u úskalí, co se může odehrát v lidské psychice při neprofesionálním výkladu karet. Je to rozbuškové téma, které se ale dotýká mnoha z nás. www.monikaur.cz youtube: https://www.youtube.com/@webitacemonikaurbanova1713 esenceslov.cz 

Americká krása #15 s Barborou Chaloupkovou a Jiřím Sobotou o primárkách, volebním souboji dvou nepopulárních prezidentů i možných zvratech

Nikolas Kara měl už od dětství sen, chtěl se stát kouzelníkem. Když pak jednou uviděl v televizi pořad Zlatá mříž a vystoupení Pavla Kožíška, měl jasno.

Nikolas Kara měl už od dětství sen, chtěl se stát kouzelníkem. Když pak jednou uviděl v televizi pořad Zlatá mříž a vystoupení Pavla Kožíška, měl jasno.Všechny díly podcastu Dobré dopoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

ပညတ်တရားသည် ကျွန်ုပ်တို့ကို မကယ်တင်နိုင်သော်လည်း ကယ်တင်ခြင်းသို့ပို့ဆောင်သော လမ်းညွှန်ချက်ဖြစ်သည်။ ထို့အပြင် အပြစ်တရားသည် ထင်ရှားလိမ့်မည်။ သဘာဝအကြောင်းအရာ။ ဓမ္မသီချင်း။ တရားဒေသနာ။

Některé obchodní řetězce staví zákazníky před nové dilema. Část zboží prodávají za „normální“ ceny jen majitelům svých věrnostních karet. Zbytek to má i o polovic dražší. „Je to na hranici vydírání,“ říká ekonomka Jana Matesová.Nakupování v akcích je disciplína, ve které jsou mnozí Češi mistry. Zatímco starší generace umí chodit v letákových akcích, ta střední a mladší si oblíbila věrnostní aplikace a karty. Nejznámějším věrnostním programem v Česku je Tesco Clubcard. Svůj mají ale i  Billa, Penny, Lidl, Albert, Kaufland. A nezaostávají ani drogerie či lékárny.Češi využívají průměrně 12 různých věrnostních programů, každý desátý se upsal do více než dvaceti, ukázal průzkum výzkumné agentury Inconminde. Vlastnictví takové kartičky je totiž vstupenkou ke slevám v řádu i desítek procent. Kdo kartu nemá, platí cenu znatelně vyšší.Rýže dlouhozrnná pro věrné za 50, pro ostatní za 75. Mleté hovězí namarkuje běžný zákazník za 150 korun, ten s věrnostní kartou za 110. Kočičí žrádlo za 180 za plnou cenu, za 110 s věrnostní slevou. Na týdenním rodinném nákupu tak mohou slevy udělat několik stokorun, ukazuje srovnání cenovek z on-line obchodu řetězce Tesco, které aktuálně tuto strategii „dvojích cen“ praktikuje nejviditelněji.Věrným sleví, ostatním zdražíAle Tesco není samo, kdo se pokouší zákazníky získat skrze slevy jen pro klubisty. „Viděli jsme v létě minimálně dva další řetězce, které vyzkoušely třeba na týden, jestli by mohly své slevy takhle hluboce navázat jenom na karty,“ všímá si Jana Matesová v podcastu Ve vatě, kde bude nově další stálou expertkou.Oslovené nákupní řetězce si systém chválí. Ale na zářijové konferenci Asociace nákupních center z úst manažerky jedné retailové skupiny zaznělo, že se v Tescu údajně od zavedení nového systému Clubcard snížila návštěvnost o 20 až 30 %. A podle Jany Matesové zákazníky tak výrazné rozdíly v cenách pro klubisty a neklubisty naštvaly.„Lidé reagují racionálně. V Česku máme slavnou hlášku Šimka a Grossmanna ‚Nechci slevu zadarmo‘. A chytří klienti chápou, že tahle sleva je za vaše informace, ale taky za to, že všichni ostatní, kdo si Clubcard nepořídí, budou nakupovat přehnaně draze,“ myslí si ekonomka.Na zlevněné zboží pro držitele klubových karet, ať už těch plastových, nebo virtuálních v mobilu, doplácejí podle Jany Matesové klienti, kteří si kartu nepořídili. „Samozřejmě ten řetězec nebude prodávat pod cenou, to by vyráběl ztrátu. On si na těch ostatních zákaznících, kteří nemají klubovou kartu, nadělá všechen svůj zisk. Zatímco u těch hlubokých slev může jít trošku do ztráty, těm ostatním se ceny o to trošku víc zvýší.“Když chtějí datum narození, utíkejteV místech, kde je mezi řetězci konkurence, toto Matesová nevnímá jako problém. Řetězce se prostě snaží přetáhnout nové klienty a zavázat si ty stávající. Kdo nechce výměnou za slevy poskytnout své osobní údaje, jde příště prostě jinam. „Tam, kde je ale jen Tesco a široko daleko nikde není jiná varianta nákupu, tak je to zneužití tržní síly,“ domnívá se Matesová.Vysoké věrnostní slevy jsou často aplikovány i na základní potraviny a drogerii. „V současné ekonomické situaci spoustu lidí nutíte, ať vám svá data dají. Je to na hranici vydírání,“ má za to ekonomka. Ve slevách se prodá už 65 % zboží. Podle Matesové by bylo žádoucí podíl zlevněného zboží nějakým způsobem regulovat.Věrnostní kluby jsou pro obchodníky skvělým zdrojem informací o zákazníkovi. Zvlášť díky aplikacím dostanou takřka bezplatně dokonalý popis jeho nákupního chování. To je podle Matesové legitimní. Lidé by si ale měli podle ní dávat pozor, jaké informace o sobě obchodům poskytují.„Jméno, adresa jsou v pořádku. Pokud chtějí datum narození, běžte dál. Hrozí, že vaše informace přeprodávají třetím stranám,“ varuje Matesová. Jak vůbec funguje slevový systém? Na co si dát pozor? Je nakupování přes věrnostní kluby skutečně výhodné? Poslechněte si celý podcast nahoře v přehrávači.Poslechněte si celou epizodu. Ve vatě. Podcast novinářky Markéty Bidrmanové. Poslechněte si konkrétní rady investorů a odborníků na téma investic, inflace, úvěrů a hypoték. Finanční „kápézetka“ pro všechny, kterým nejsou peníze ukradené. Vychází každý čtvrtek. Poslouchejte na Seznam Zprávách, Podcasty.cz nebo ve všech podcastových aplikacích. V podcastu vysvětlujeme základní finanční pojmy a principy, nejde ale o investiční poradenství. O čem byste chtěli poslouchat příště? Co máme zlepšit? A co naopak určitě neměnit? Vaše připomínky, tipy i výtky uvítáme na adrese audio@sz.cz.

If an ill patient's condition on Yom Kippur is life-threatening, Heaven forbid, then he eats and drinks as usual without any restrictions. The Torah is more concerned about human life than about fasting on Yom Kippur, and thus a dangerously ill patient's top Halachic priority on Yom Kippur is his health. The Torah instructs, "Va'hai Bahem" – we are to live with the Torah, and not die as a result of Torah observance, and thus a dangerously ill patient eats and drinks on Yom Kippur without any Halachic restrictions whatsoever.This is not the case when dealing with a patient whose condition is not life-threatening, but who is nevertheless medically required to eat in order to protect his health. An example would be a woman who just delivered a child, or a patient who feels very weak. Although such patients are allowed and required to eat on Yom Kippur to maintain their health, they must ensure not to eat in a manner that would, in the case of a healthy person, render one liable to the punishment of Karet. A person is liable for Karet for eating on Yom Kippur if he eats the quantity of "Kotebet Ha'hagasa" – a large date – within the period of "Kedeh Achilat Parres." The Poskim identify the size of "Kotebet Ha'hagasa" as two-thirds of a "Ke'besa" (volume of an egg), or 36 grams. The period of "Kedeh Achilat Parres" is identified as between five and ten minutes. Accordingly, Hacham Ovadia Yosef ruled that an ill patient whose doctor instructed him to eat on Yom Kippur should eat 30 grams of food, and then wait ten minutes before eating another 30 grams. This way, the patient is able to eat as much as he needs to without transgressing the Karet prohibition according to any opinion. The patient (or those caring for him) should weigh food on a scale before Yom Kippur to determine the amount he is allowed to eat, and if necessary, one may weigh the food even on Yom Kippur.If the patient eats bread, he of course recites the Beracha of "Ha'mosi" before eating, regardless of the amount of bread he eats. Netilat Yadayim is required if one plans to eat at least 30 grams of bread. If he plans on eating less than 30 grams, he does not need to wash Netilat Yadayim, and if he plans on eating between 30 and 60 grams, then he washes without a Beracha. If he plans on eating 60 grams or more of bread, then he washes with a Beracha. Therefore, in the case described above, where a patient eats 30 grams of bread, waits ten minutes, and then eats another 30 grams, he must wash Netilat Yadayim with a Beracha. Birkat Ha'mazon is required if one ate 30 grams of bread or more.Hacham Ovadia Yosef ruled that even if one will be eating less than 30 grams of bread, he may wash Netilat Yadayim is he so desires. He adds that one who washes Netilat Yadayim on Yom Kippur washes as usual, up to the wrist. Since this washing is done for the purpose of satisfying a Halachic requirement, and not for enjoyment, it is entirely permissible, and no restrictions apply.Summary: If a patient whose condition is not life-threatening is medically required to eat on Yom Kippur, he should eat up to 30 grams of food at a time, waiting at least ten minutes in between. A patient whose condition is life-threatening, G-d-forbid, should eat and drink as much as he needs, without any restrictions whatsoever.

What Is Real Love? - JEWISH INTIMACY (35) youtu.be/7aG5HtW5o4I "What people in the street call love, we call Karet" (Chazon Ish). The Iggeret HaKodesh Series by the Ramban has retrained our mind, body and soul thus far, and tonight it will test our hearts to see if we actually know what Real Love is. Enjoy Share and Be Holy.

What Is Real Love? - JEWISH INTIMACY (35) youtu.be/7aG5HtW5o4I "What people in the street call love, we call Karet" (Chazon Ish). The Iggeret HaKodesh Series by the Ramban has retrained our mind, body and soul thus far, and tonight it will test our hearts to see if we actually know what Real Love is. Enjoy Share and Be Holy.

*** This Halacha deals with topic of Yichud. Yichud is the concept that a man may not be secluded with a forbidden woman. Please read all the Halachot on this topic as there are conditions and exclusions that must be fully understood before accepting Lema'ase. ***There is a question asked in regards to the law of Yichud. Yichud is the rule that prohibits man from being secluded with forbidden women. So the question that we deal with today is regarding a married woman who is Needah. A married woman who is Needah is considered forbidden. So since she is forbidden, that how is it possible for a fellow to live with his wife while she is Needah? It's a restriction whereby the punishment for transgressing this rule is Karet. So is there an exemption for a husband to live with his wife when she is Needah?It sounds like a radical question, but the Gemara actually discusses it in Sanhedrin. There, the Gemara refers to a Pasuk in Shir Hashirim, which states, ‘Suga BaShoshanim.' Literally, this means a ‘Fence of Roses'. The Gemara comes to teach us that in this case of a married couple, that it is enough to build a mild fence rather than a strong fence. The mild fence corresponds to a fence of roses, meaning that it is enough for Jewish couples to realize the prohibition while the wife is Needah, and as such to remain apart. There is no need to build a strong fence, meaning a physical separation. Since Halacha says to refrain from interaction, so therefore we presume that married couples will abide and adhere. The Halacha serves as the fence.The Tosafot (basic commentary by many scholars throughout the 12th and 13th centuries) explains the logic. Since the wife is only temporarily forbidden, so then why would they make a transgression if they can just wait a week or two when she becomes permissible? We know that in the case of other women who are not the wife, they can never become permissible, and it is therefore always forbidden for the man to be secluded with them. But in this situation of husband and wife, the Needah situation is temporary. Therefore, it is permissible for husband and wife to remain together in the house while she is Needah.The Rosh, (Rav Asher ben Yechiel 1250-1327) brings a different reason. It's worthy to hear his language. [Listen to the audio clip for the exact quote.] He writes that it is too difficult for the husband and wife to be parted. What are you going to tell the husband and wife? Are you going to tell him or her to move out of the house every month for 2 weeks? Of course not. So the Rosh says that the Chachamim were lenient on this subject because the alternatives are just too difficult.So the question was asked in Halacha about, G-d forbid, a married couple who have decided to get divorced, where they are already going through the paperwork and the litigation to finalize a Gittin, and in the interim she does not go to the Mikveh for the divorce is at hand and there is no hope. There is no chance they are going to reconcile, and they already went to the Shalom Bayit counselors and to the Rabbis, and unfortunately it's hopeless on both sides. So the question was asked if they are allowed to live together in the same house. On this, the Halacha says that even though technically they are still married, but since they are planning to divorce and since she did not go to the Mikveh, therefore they may NOT live together. One of them has to move out. However, in a case where there is still a chance for reconciliation, where they are talking to the Chachamim and to counselors, and as long as she goes to the Mikveh, then it is permissible for them to remain in the same home.

Grocery prices, Laura Karet, Walmart meatGrocery prices continued their downward trend in May. Giant Eagle's former CEO has a new post on a c-store board. And Walmart is building a beef-packaging facility.

Permainan tradisional yang ternyata menjadi permainan favorit waktu itu. Murah dan seru. Semua orang bisa main dan menikmatinya. Urusan jago lompat mah belakangan, yang penting serunya :D Di episode kali ini di #throwbacktime merasakan adrenalin dalam permainan yang waktu itu sering di jumpai oleh anak-anak. ------ #kilasbalik #generasi90an #lompattali #tbt #padawaktuitu #nostalgia #permainantradisional

Nejstarší dochovaná zmínka o hracích kartách je ve statutách Arnošta z Pardubic – zákaz přechovávání v domě hráčů v karty a kostky. S kouzelníkem a sběratelem tarotových karet Pavlem Langerem listujeme nejenom historií karet. Například smrt je podle něj velmi pozitivní karta. „Naděje na něco lepšího,“ vypráví kouzelník, který si do své sbírky musel koupit například koronavirus tarot, kde jako jeden ze symbolů místo poháru jsou toaletní papíry a jako trumf je použit Trump.Všechny díly podcastu Host Lucie Výborné můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

ပညတ်တရားသည် ကျွန်ုပ်တို့ကို မကယ်တင်နိုင်သော်လည်း၊ ကျွန်ုပ်တို့ကို ကယ်တင်ခြင်းသို့ပို့ဆောင်သော လမ်းညွှန်ချက်ဖြစ်သည်။ ထို့အပြင် အပြစ်တရားသည် ထင်ရှားလိမ့်မည်။ သဘာဝအကြောင်းအရာ။ ဓမ္မသီချင်း။ တရားဒေသနာ။

ပညတ်တရားသည် ကျွန်ုပ်တို့ကို မကယ်တင်နိုင်သော်လည်း၊ ကျွန်ုပ်တို့ကို ကယ်တင်ခြင်းသို့ပို့ဆောင်သော လမ်းညွှန်ချက်ဖြစ်သည်။ ထို့အပြင်၊ ပညတ်တရားအားဖြင့် အပြစ်ထင်ရှားလိမ့်မည်။ သဘာဝအကြောင်းအရာ။ ဓမ္မသီချင်း။ တရားဒေသနာ။

My podcast: http://bit.ly/podcastschooloflife My youtube: https://www.youtube.com/@sonnardo My Paypal: https://paypal.me/sonnardo My Instagram: https://www.instagram.com/sonnardo/ Judul buku: Men are from Mars, Women are from Venus - Buku Petunjuk Klasik untuk Memahami Hubungan Pria dan Wanita Karya: John Gray Diterjemahkan oleh: T. Hermaya Penerbit: PT Gramedia Pustaka Utama Dibacakan oleh: Sonnardo Envantius Book cover: https://pimtar.id/filex/source/buku-men-from-mars.jpg Background: https://www.pexels.com/photo/silhouette-of-two-persons-stargazing-1567069/ Summary:Dahulu kala, orang Mars berjumpa dengan orang Venus. Mereka jatuh cinta dan menjalin hubungan yang membahagiakan karena mereka saling menghormati dan menerima perbedaan-perbedaan mereka. Kemudian mereka tiba di Bumi dan mulai menderita amnesia. Mereka lupa bahwa mereka berasal dari planet yang berlainan. Dengan kiasan ini sebagai ilustrasi pertengakaran yang umum terjadi antara pria dan wanita, Dr. John Gray menjelaskan munculnya perbedaan-perbedaan ini di antara kedua jenis kelamin itu yang mengganggu terciptanya hubungan cinta yang saling melengkapi. Berdasarkan keberhasilannya memberi bimbingan selama bertahun-tahun terhadap pasangan suami istri dan perorangan, ia memberi nasihat mengenai cara mengatasi perbedaan dalam gaya berkomunikasi, kebutuhan-kebutuhan emosional, dan perilaku untuk meningkatkan pemahaman yang lebih besar antara masing-masing pasangan. Men Are from Mars, Women Are from Venus merupakan sarana untuk mengembangkan hubungan yang lebih mendalam dan lebih memuaskan. Disclaimer: Jika kamu menyukai buku ini, disarankan untuk membeli buku asli atau membeli versi pdf untuk mendukung penulis dan penerbit. Tags: sonnardo, tius, env, envantius, book, audiobook, buku, suara, suara, buku, indonesia, terjemahan, terjemah, hidup, pandangan, dibacakan, pembacaan, john, gray, men, are, from, mars, women, venus, bestseller, international, gramedia, perbedaan, pria, wanita, cewek, cowok, hubungan, suami, istri, pernikahan, pacaran, lebih, baik, timeless, pengembangan diri, self development #bukuaudio #audiobook #indonesia #couple #mars #venus #buku #membaca #dibacakan #suara #pengembangandiri #berkembang #pasangan #suamiistri #pasutrisehat #pasutribaru #pasutribahagia #gramedia #johngray --- Send in a voice message: https://podcasters.spotify.com/pod/show/school-of-life/message

Flipper Zero už si dnes kupuje kde kdo a kvůli informacím na internetu si myslí, co vše umí. Není to ale tak "strašidelné" zařízení, jak se může zdát. V prvním díle našeho nového formátu CYB3R Shot jsme se pokusili funkce Flipperu co nejvíce probrat.  Zajímá vás více? Trápí vás nějaká oblast kybernetické bezpečnosti? Kontaktuje nás, rádi vám pomůžeme. www.cyber-rangers.com  

The question came before Hacham Ovadia Yosef concerning a couple that happened to be in a place without a Mikveh when it was time for her to immerse. As they were near the beach, the woman decided to immerse in the ocean, wearing a bathing suit. Does this qualify as a Halachically valid Tebila (immersion), or does the bathing suit constitute a Hasisa ("interruption") in between her body and the water, thus disqualifying the Tebila?Hacham Ovadia ruled (as written in Taharat Habayit, vol. 3, p. 182; listen to audio recording for precise citation) that the tight bathing suits which are normally worn for swimming would indeed constitute a Hasisa, as they prevent direct contact between the body and the water. Therefore, a woman who swam in the ocean in lieu of immersing in the Mikveh is still considered a Nidda, and relations with her husband remain strictly forbidden.Hacham Ovadia adds, however, that if a woman wears a loose-fitted garment, like a loose robe, which allows the water to directly access the entire body, then the immersion is valid. He notes that this is indeed the way immersion should be done in the case of a female convert. The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) rules that when a person converts to Judaism, he or she must immerse in the presence of a Bet Din. In the case of a female covert, it was necessary to avoid problems of modesty, and thus the woman would immerse until her neck while the Hachamim were in the next room. They would then come in, see the woman dunk her head in the water, and then leave. However, this method was appropriate only in ancient times, when the water of the Mikveh was generally murky and thus sufficed to avoid immodesty. Nowadays, however, Mikva'ot are well-kempt and the water is thus exceptionally clean, such that the Hachamim cannot enter the room of the Mikveh even when the woman is in the water. Therefore, the proper way for a Bet Din to witness a female convert's immersion is for her to wear a loose-fitted robe which covers her body but still allows for direct contact with the water.Likewise, in olden times, there were occasions when no proper Mikveh was available, and women had to immerse in lakes, oceans or other public areas. The practice under such circumstances was to perform the immersion while wearing loose-fitted garments.Hacham Ovadia notes in this context a well-known responsum by Rav Moshe Feinstein (Russia-New York, 1895-1986), in his Iggerot Moshe (Eben Ha'ezer 4:23), which could be misinterpreted as validating an immersion done while wearing a bathing suit. The responsum deals with the status of a boy born to parents who were not observant and thus presumably did not observe the laws of family purity. The question was posed to Rav Moshe whether one may allow his daughter to marry such a boy, in light of the fact that he was conceived in the woman's state of Nidda. Should this factor be considered if he is otherwise a desirable match – well-mannered, God-fearing and Torah observant? Rav Moshe ruled very clearly that the parents' lack of observance should not affect the boy's status as a worthy match, noting, first and foremost, that prospective marriage partners should be evaluated based on their current character and religious standing. A person's parents' level of observance should not diminish from his eligibility. Rav Moshe then adds that in all likelihood, the mother had, at some point, bathed in the ocean and was thus purified from her Nidda status. He writes that although she did not have in mind for her swimming at the beach to purify her, this is irrelevant, since Tebila is effective regardless of intent. And although she did not observe the "seven clean days," this waiting period is required only if she is actually a "Zaba," and it is very possible that she did not, in fact, have this status. Rav Moshe also notes that although she wore a bathing suit, this does not necessarily disqualify the Tebila. At first glance, it appears that Rav Moshe considered immersion with a bathing suit a valid Tebila. Hacham Ovadia clarifies, however, that Rav Moshe did not write this as a conclusive ruling. He mentioned this only as a possibility to be considered, but not as an actual ruling allowing immersion while wearing a bathing suit. God-forbid, Hacham Ovadia writes, should a person mistakenly infer from Rav Moshe's responsum that a woman may immerse while wearing a bathing suit.It should be noted that although Halacha allows immersion while wearing loose-fitted clothing, as mentioned, a woman should not perform Tebila in the ocean without consulting with a Rabbi, as there are numerous other issues to consider. To name just a few, swimming in a public area is never something that should be encouraged, the sand might constitute a Hasisa, and there is nobody to supervise her immersion to ensure it is done properly. Therefore, although in principle a woman may immerse with loose-fitted garments at the beach, she must consult with a competent Rabbi for guidance to avoid other potential problems. The laws of Nidda are especially severe because they are subject to the punishment of Karet, and therefore extreme care must be taken to avoid all potential Halachic questions.Summary: In principle, a woman may immerse in the ocean with loose-fitted garments in lieu of immersion in a Mikveh, whereas immersing while wearing a bathing suit is invalid. Nevertheless, before a woman decides to immerse in the ocean instead of a Mikveh, she must consult with a Rabbi because of the numerous Halachic issues that are entailed.

The Torah in Parashat Emor (23:27-32) introduces a series of commands relevant to the 10 th of Tishri – the day of Yom Kippur. These include the command to offer a special series of sacrifices (“Ve'hikrabtem Isheh L'Hashem” – 23:27), referring to the Musaf offering, which the Torah describes in Parashat Pinhas (Bamidbar 29:7-11). The Musaf offering on Yom Kippur consists of one bull, one ram and seven sheep as an Ola (burnt-offering), and a goat as a Hatat (sin-offering). Additionally, the Torah issues a command forbidding performing Melacha (constructive work) on Yom Kippur (23:28), and a command forbidding eating and drinking on this day (23:29). Finally, the Torah adds an affirmative command requiring that we observe Yom Kippur as a “Shabbat Shabbaton” – a day of cessation of work (23:32). Thus, refraining from work is required on Yom Kippur by force of both an affirmative command and a prohibition against performing work. The Sefer Ha'hinuch writes that the Torah forbade performing work on Yom Kippur so that we will be able to fully devote our attention to pleading for forgiveness for our wrongdoing. If we would be permitted to work, we would be preoccupied with our workday responsibilities, and would thus not focus on prayer and repentance as we should on this day. All work which is forbidden on Shabbat is forbidden also on Yom Kippur. The only exception is what the Gemara calls “Kenibat Ha'yarak,” which refers to either cutting vegetables, or separating the edible parts of the vegetables from the inedible parts. This is permitted on Yom Kippur afternoon, from the time for Minha, whereas this is forbidden on Shabbat Mi'de'rabbanan (by force of Rabbinic enactment). Nevertheless, the Sefer Ha'hinuch observes, it has become customary to refrain from “Kenibat Ha'yarak” even on the afternoon of Yom Kippur. Another difference between Shabbat and Yom Kippur in this regard is that performing Melacha on Shabbat is punishable by the most severe form of capital punishment – Sekila (stoning) – whereas performing Melacha on Yom Kippur is punishable by Karet. Surprisingly, this distinction is noted by the Shulhan Aruch (Orah Haim 611) – despite the fact that, seemingly, this point has no practical Halachic implications nowadays. The Shulhan Aruch presents only the practical information relevant for the observance of Halacha in our time, and the question thus arises as to why Maran, the author of the Shulhan Aruch, found it necessary to note the different punishments for these violations. The commentators explain that this point is relevant to the case of one who caused his fellow damage on Shabbat or Yom Kippur in a manner which involved performing a Melacha. The principle of “Kim Leh Be'de'rabba Mineh” establishes that if one performs an act which simultaneously transgresses two prohibitions, he receives only the punishment for the more severe violation, and is exempt from punishment for the lesser violation. However, this is applicable only if the more severe punishment is one administered by the courts – as opposed to Karet, which is delivered only by G-d. Thus, if one damages his friend on Shabbat in a manner which entails Shabbat desecration, he will not be required to compensate his friend for the damage, because this act renders him liable to the severe punishment of Sekila. If, however, this happened on Yom Kippur, he would be liable to pay for the damages, because the punishment of Karet for desecrating Yom Kippur does not absolve him from responsibility for the damages. The prohibition against performing Melacha on Yom Kippur applies in all times and places, and to both men and women.

The Torah commands in Parashat Emor (Vayikra 23:27) that on the 10 th day of the month of Tishri – the day of Yom Kippur – we are required to “afflict our souls” (“Ve'initem Et Nafshotechem”). The Sages understood this as a reference to “Dabar She'me'abed Et Ha'nefesh” – something which “reduces” the body, meaning, fasting, abstaining from food and drink. In addition, we are to refrain on Yom Kippur from four other types of physical enjoyment – bathing, applying oil or ointment to the skin, wearing shoes, and marital relations. The Rishonim debate the question of whether these four activities are included in the Torah command to “afflict our souls” on Yom Kippur, or are forbidden Mi'de'rabbanan (by force of Rabbinic enactment). According to some opinions, Torah law forbids only eating and drinking, and the Sages later enacted that we abstain also from these other four forms of physical enjoyment. The Sefer Ha'hinuch explains that in G-d's infinite kindness, He designated a day on which we attain forgiveness for our wrongdoing through repentance. We are to refrain from food and drink on this day, the Sefer Ha'hinuch writes, because physical activities have the effect of drawing us toward our physical desires, away from the pursuit of wisdom and the service of G-d. The Sefer Ha'hinuch explains that the true “sweetness” of life is Torah study and Misva observance, whereas the physical pleasures of life are “artificial” sweetness. The more we involve ourselves in physical pleasures, the less likely we are to enjoy and pursue real joy, the joy of serving Hashem. Therefore, on Yom Kippur, when we are judged, we abstain from physical enjoyment to show that we are making an effort to draw ourselves toward the service of G-d. Normally, when the Torah forbids eating something, one transgresses the prohibition by eating a Ke'zayit. On Yom Kippur, however, since the Torah does not directly forbid eating, but rather requires “afflicting our souls,” the command is violated through the consumption of a “Kotebet Ha'gasa” – the volume of a large date, which is larger than a Ke'zayit. The Sages determined that it is only after eating this amount that one experiences a degree of satiation such that he no longer feels “afflicted.” One who drinks on Yom Kippur transgresses this command if he drinks the amount of “Melo Lugmav” (a cheek-full). Addressing the other four prohibitions, the Sefer Ha'hinuch opines that these are forbidden only “Mi'de'rabbanan,” and therefore, if a person has some particular need to perform one of these activities on Yom Kippur, he is allowed to do so. For example, a person with scabs in his scalp which cause him discomfort may apply ointment to alleviate the discomfort. One who needs to cross through water to guard his property, or for some other purpose, he may, even though he will then be bathing. Only leather shoes are forbidden to be worn on Yom Kippur; shoes made from other materials may be worn. An ill patient, Heaven forbid, for whom fasting can be life-threatening, may and in fact must eat on Yom Kippur in order to avoid danger. He may eat if an expert physician says that he must, and even if the doctor determines that his life is not threatened by fasting, he may eat if he feels that he must in order to protect his life. The Sefer Ha'hinuch mentions in this context that the fast of Tisha B'Ab, which the Sages enacted for the purpose of mourning the destruction of the Bet Ha'mikdash and other tragedies, features the stringencies of Yom Kippur. Meaning, the fast begins before sundown the day before, and all five prohibitions must be observed. Moreover, even pregnant women and nursing mothers are required to fast unless this poses a risk, just as they are on Yom Kippur. This command applies in all places and all times, to both men and women. One who eats or drinks the aforementioned quantities on Yom Kippur has transgressed this affirmative command, as well as a separate prohibition, which is punishable by Karet. One who eats accidentally (such as if he did not realize it was Yom Kippur) is required to bring a Korban Hatat (sin offering).

Unikátní pojízdné muzeum se pomalu chystá na krátký zimní spánek. Trasu pro příští rok by mělo znát nejpozději na jaře. Legiovlak jezdí po celé republice, v plánu je Slovensko a přistála i pozvánka z Belgie.Všechny díly podcastu Máme hosty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Start Artist Song Time Album Year 0:02:47 Djam Karet The Master's Palace 5:21 Island In The Red Night Sky 2022 0:09:41 Djam Karet The Continuum 4:18 Island In The Red Night Sky 2022 0:14:50 Djam Karet Arrival 5:41 Island In The Red Night Sky 2022 0:21:43 De Blaise Again 6:09 Single 2022 0:29:04 Massimo Pieretti […]

The Torah commands in Parashat Emor (Vayikra 22:2) that the Kohanim must not “desecrate My sacred Name” by performing the Aboda (service in the Bet Ha'mikdash) in a state of Tum'a (impurity). This prohibition is especially strict, as violators are liable to Mita Bi'ydeh Shamayim (death by G-d, as opposed to execution by Bet Din). The Sefer Ha'hinuch explains that the Torah forbade Kohanim from serving in a state of impurity out of respect for the Bet Ha'mikdash, and for the Aboda. Allowing somebody impure to perform the service would compromise the honor of both the site and the service, and so the Torah forbade Kohanim from serving in a state of Tum'a. The Sefer Ha'hinuch lists a separate Biblical prohibition (Misva 363) forbidding entry into the area of the Bet Ha'mikdash in a state of impurity, and one who violates this command is liable to Karet. The question thus arises as to why an additional prohibition is necessary to forbid performing the Aboda in a state of Tum'a. After all, the Aboda, quite obviously, is performed only in the Bet Ha'mikdash, and thus once the Torah forbade entering the area in a state of Tum'a, nothing is seemingly added by a separate prohibition against performing the Aboda in a state of Tum'a. Tosafot in Masechet Shabuot (17) answer this question by envisioning a scenario whereby a Kohen is unaware of the prohibition against entering the Bet Ha'mikdash in a state of Tum'a, but is aware of the prohibition against serving in a state of Tum'a. If such a Kohen enters the Bet Ha'mikdash while impure, he has transgressed this prohibition inadvertently, and is thus not liable to Karet for entering the area in a state of impurity. If he then performs the Aboda, he transgresses the second prohibition intentionally, because he is aware of this prohibition. Therefore, although he is not liable to Karet for entering the Bet Ha'mikdash, he is liable to Mita Bi'ydeh Shamayim for performing the Aboda. Since the Torah issues two separate commands, forbidding entering and serving, the Kohen in this case would be liable to Mita Bi'ydeh Shamayim for serving in a state of Tum'a. This command, of course, applies only in the times of the Bet Ha'mikdash.

Jacob and Bet El (pronounced BATE EL) is given the same promises (check it out in Gen. 28:13-15 and 12:1-3) that were given to his grand pa Abraham but not that Jacob's name will be famous.  The covenant with Abraham and his seed (Hebrew meaning descendants) is amazing.  For through Abraham and his seed all the families of all the nations will be blessed.  However, in this lesson we'll see that the Hebrew has an alternative meaning.  It is bigger than we thought.  Blessed is perhaps NOT the right way of using the conceptual meaning in this context. We need to understand that there is a missing piece in how Adonai put together the Torah.  Once we get this the event of Jacob's dream and his encounter with the Lord takes us to the cross.  Even the great rabbis of Judaism saw it.  They saw that there is something missing in the Torah. Consider Rabbi Akiva's words in the Talmud.  "Rabbi Akiva says that if those subject to the punishment of karet repent, the Heavenly beit-din [court] grants them remission." (Makkot 13b) Karet is a Hebrew word that means an offense, a sin, that is done on purpose or intentionally.  It is so serious that an offense of Karet cuts one off from being a part of Israel and as per Torah, as per the very words of God, karet is never ever forgiven or cleansed.  Rabbi Akiva, however, thinks the Torah is wrong.  He says Karet can be forgiven is by repentance.  What?  The Bible never says that.  The Lord never ever said that serious sins can be cleansed or forgiven by simply repenting.  What we are seeing is Akiva's opinion and not the very words of God in His Torah.  We are also seeing that Akiva is implying that Yom Kippur does not take care of intentional sin.  He is implying that the sin sacrifice or the sacrifice of goats or sheep or bulls is insufficient to cleanse one's Karet done intentionally. Maimonides' says it another way.  The more one confesses and elaborates on this matter, the more praiseworthy he is. And, also, those under an obligation to bring sin‑offerings and trespass‑offerings, who bring their sacrifices for sins committed either in error or willfully, are not acquitted [of their sins] by means of these offerings until they repent and confess in words… (https://www.myjewishlearning.com/article/the-dimensions-of-repentance/)   In other words, sacrifice alone cannot bring acquittal; confession is a requirement and without it, repentance cannot take place.  But, once again Maimonides is clearly implying that the sacrifices and rituals of Yom Kippur do not take away sins done intentionally, on purpose, with the full realization on the sinner. The writer of the book of Hebrews also agrees.  Recall … and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption. (Heb 9:12)   Akiva and Maimonides and the author of Hebrews all agree.  The Torah is missing something.  There is no ritual, no sacrifice, no prayer that will assure us of totally forgiveness. Maimonides and Akiva's opinion is that one must truly repent and confess.  But, the the book of Hebrews and John and Paul, agreeing with these great rabbis, teaches us what the missing piece is. It is clearly explained by the disciple John as we read … "... but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness." (1Jn 1:7-9) And then we read Paul's word that Jesus, God Himself, cleanses us by the blood. "Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.” (Act 20:28) So, we see we must repent.  We see that we must confess.  But God is saying that someone must pay the price for our since.  Akiva and Maimonides never addressed this.  Someone must purchase us, in Hebrew redeem us, to be set free of the punishment of our Karet, our sin against the Lord done intentionally and willfully.  Rev. Ferret - who is this guy? What's his background? Why should I listen to him? Check his background at this link -

The Torah in Parashat Kedoshim (19:31) forbids practicing the “Yidoni” form of witchcraft. The Sefer Ha'hinuch explains that this refers to the ancient practice to take a bone of a certain species of bird (called the “Yadua”), place it one's mouth, offer incense and perform other rituals. This would result in a voice coming from the bone and providing information about the future. The Sefer Ha'hinuch references in this context his discussion regarding the previous prohibition, which forbids a similar form of witchcraft called “Ob.” There he explained that the Torah forbade such practices because they have the effect of compromising one's Emuna. If a person feels that he can “outsmart the system” by receiving information about the future, then he will not place his trust in G-d. Moreover, these practices are closely associated with pagan worship, and for this reason, too, the Torah strictly forbade fortune-telling and witchcraft, in order to distance us from idolatry. As in the case of “Ob,” one who performs the “Yidoni” ritual in the presence of witnesses who had issued a warning is liable to Sekila. If he transgressed without witnesses or a warning, he is punished with Karet. If one consulted with a “Yidoni” practitioner and acted upon his advice, he is liable to Malkut. This prohibition applies in all times, in all places, and to both men and women.

The Torah commands in Parashat Kedoshim (Vayikra 19:31), “Al Tifnu El Ha'obot” – that it is forbidden to consult with the form of witchcraft called “Ob.” The Sefer Ha'hinuch explains that in ancient times, sorcerers would bring a certain type of incense and perform other rituals which would cause a voice to be heard from under the person's arm. The sorcerers would “consult” with this voice to receive predictions about the future and other pieces of information. The Sefer Ha'hinuch writes that the Torah forbade practicing “Ob” because it could undermine one's faith in G-d. We are to believe that everything which happens is brought about by G-d, and that He governs and orchestrates our lives in accordance with our deeds. Those who resort to witchcraft feel that they can “outsmart the system,” so-to-speak, that they can work around G-d and control their destiny independent of His governance by consulting with spirits. This undermines their faith in, and sense of subservience to, the Almighty. Moreover, the Sefer Ha'hinuch writes, these practices are generally associated with pagan beliefs and pagan worship, and thus the Torah forbade them as part of its firm rejection of idolatry, and to distance us from foreign worship. This prohibition applies in all times and places, and to both males and females. One who performed the “Ob” rituals in the presence of witnesses after having been warned is liable to Sekila (execution via stoning). If he committed this violation without witnesses or without a warning, then he is liable to Karet. If he violated this command unintentionally, then he must bring a Hatat (sin-offering). One who consults with an “Ob” sorcerer is liable to Malkut if he acts upon the guidance received from the sorcerer.

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The Torah assigns each sacrifice a deadline by which the sacrificial food must be eaten, and after which the food becomes “Notar” – “leftover,” and thus unfit for consumption. In the Book of Shemot (29:33), the Torah forbids eating sacrificial food which became unfit for consumption – “Lo Ye'achel Ki Kodesh Hem.” And in the Book of Vayikra (29:33), the Torah writes that eating Notar is punishable by Karet (“Ve'ochelav Avono Yisa…Ve'nichreta Ha'nefesh Ha'hi Me'ameha”). The Sefer Ha'hinuch lists the prohibition against eating Notar as the 215 th Biblical command. Certain parts of an animal sacrifice are not included in this prohibition, and eating them does not violate the prohibition of Notar. These include the animal's skin, the liquid it emits, the small pieces of meat stuck to the skin, the sinews, the horns, the hooves, the fingernails, and (in the case of a bird sacrifice) the beak and feathers. Moreover, one who consumes blood of the sacrifice after the final time for the sacrifice's consumption does not violate the prohibition of Notar, as blood is not included in this prohibition. However, he quite obviously violates the separate prohibition forbidding the consumption of blood. The frankincense which accompanies certain grain offerings is likewise not included in the Notar prohibition. If a gentile offers a sacrifice in the Bet Ha'mikdash, the sacrificial food is not subject to the prohibition of Notar. This prohibition, of course, applies only in the times of the Bet Ha'mikdash. It applies to both males and females. One who intentionally partakes of a Ke'zayit of Notar is, as mentioned, liable to Karet. If one transgresses this prohibition mistakenly, he must bring a Hatat (sin-offering). The Sefer Ha'hinuch writes that a person is liable to Karet even if he ate half a Ke'zayit of Notar and half a Ke'zayit of Pigul – meat of a sacrifice that the Kohen prepared with the wrong intention (intending to partake of the sacrifice after the allotted time). Normally, one who eats half a Ke'zayit of one kind of forbidden food and a half a Ke'zayit of a different kind of forbidden food is not punished, because the different prohibitions do not combine to the amount of a Ke'zayit. This case marks an exception, the Sefer Ha'hinuch writes, because the prohibitions of Notar and Pigul are both introduced in the same verse in the Book of Shemot (“Lo Ye'achel Ki Kodesh Hem”), as mentioned above. Therefore, they are treated like a single prohibition, such that half a Ke'zayit of Pigul and half a Ke'zayit of Notar combine to render one liable to Karet.

Jangan menggunakan jam karet, biasakan untuk tepat waktu. Karena kita tidak mengetahui apa kesibukan orang lain setelahnya

yevamot055_Karet_Aririm.pdf - Document for Daf 55 by Simon Wolf

In this episode of the Third Sector Podcast senior reporter Stephen Delahunty and news editor Andy Ricketts discuss whether charities face having to pay the Charity Commission for its services. It comes after Ian Karet, interim chair of the regulator, was questioned about the measure at the commission's annual public meeting last week. In response to a question about whether the commission had abandoned plans to introduce charges for its services, Karet said he could not say for certain the idea had been scrapped, but described it as a “political decision” that had more traction under both of his predecessors.Stephen and Andy look back over the history of this long-running story and chew over where it could go next. They also discuss the appointment of a new charities minister and in the Good News Bulletin discover the correct term for a baby porcupine and celebrate a major milestone for the online giving platform JustGiving. See acast.com/privacy for privacy and opt-out information.

What is Karet? - Document for Daf 25 by Simon Wolf