Podcasts about Sha

Dans le CQFR du jour, Antoine Pimmel et Shaï Mamou font le tour de l'actualité NBA et WNBA et réagissent à certaines de vos prédictions. On retrouve donc Luka Doncic, Kawhi Leonard, LeBron James, les Pelicans et même la coupe de cheveux de Shaï !Voici tout Ce Qu'il Fallait Retenir en cette matinée du 18 septembre 2026.

Chris Chavez and Kyle Merber recap a wild day 2 of the 2026 World Athletics Ultimate Championship, including sprint finals, sub-44 history in the men's 400m, an American sweep of the 100m titles, and one of the deepest single days of racing the sport has seen in some timeThe biggest headlines:- Melissa Jefferson-Wooden and Kenny Bednarek gave the United States a sweep of the 100m titles. Jefferson-Wooden ran 10.62 — one hundredth off her personal best from winning the 2025 World title — to beat Julien Alfred (10.74) and Sha'Carri Richardson (10.76). She now has just one 100m defeat since taking bronze in Paris, and stands as the fourth-fastest woman in history. Bednarek ran 9.85 to win the biggest individual race of his career, beating 2025 World champion Oblique Seville by five hundredths. Noah Lyles was out injured. Bednarek did the job the American men needed.- Collen Kebinatshipi of Botswana ran 43.39 in the men's 400m to win by 76 hundredths — the joint-fifth-fastest 400m in history. He has now broken 44 seconds on six occasions in 2026, the most for any athlete in a single year in the event's history. Rai Benjamin took silver in a race that was also the setup for his 400m hurdles semifinal roughly two hours later — one of the most demanding double-events attempts we've seen this year.- Audrey Werro capped an undefeated 2026 season with the women's 800m title in 1:55.88, winning by 38 hundredths over Keely Hodgkinson. Femke Broeders-Bol was there. Werro was the 33rd-fastest woman in history in June. She has spent the summer running the third, fourth, and fifth-fastest times in history behind Jarmila Kratochvílová's 1:53.28 from 1983. Now she's a champion of the biggest meet of the year, undefeated, and 22 years old.- Marileidy Paulino extended her own undefeated 2026 season with the women's 400m title in 49.07. She was in last place at 200 meters before running down the field. Sydney McLaughlin-Levrone, the 2025 World champion in 47.78, did not race this season — she had daughter Savannah in July.- Sandi Morris earned the biggest outdoor pole vault title of her decade-plus career at 34 years old, clearing 4.90m to top Hana Moll on countback. Morris previously had silver medals at the 2016 Olympics and at the 2017, 2019, 2022, and 2025 World Championships. Five career silvers before this weekend. Now the first gold.____________Stay tuned for more live coverage from the World Ultimate Championships in the days to come and make sure you're subscribed to the ⁠⁠⁠CITIUS MAG YouTube channel ⁠⁠⁠so you don't miss any of our interviews. Follow along on ⁠⁠⁠Instagram⁠⁠⁠, ⁠⁠⁠X⁠⁠⁠, and subscribe to the ⁠⁠⁠CITIUS MAG Newsletter⁠⁠⁠ to receive our daily recaps. ____________SUPPORT OUR SPONSORSOLIPOP: OLIPOP's Citrus Rush packs apple, lemon, lime, and orange juices with 60mg of green tea caffeine for a bold, refreshing blast of flavor ready to fuel your next adventure. If you haven't had tried Olipop yet, grab a can and see what the hype is all about!⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Head to DrinkOlipop.com and use code CITIUS25 at checkout to get 25% off your orders.⁠⁠⁠⁠⁠⁠⁠⁠SUUNTO: The Suunto Run 2 is their new flagship watch built specifically for road running and the marathon. You get around 10 days of battery with daily use and 24 hours in performance mode with dual frequency GPS. The watch also tracks your sleep, HRV, and training balance, so you know when to push and when to back off in your workouts. ⁠⁠If you're in the market for a new watch, check out the Suunto Run 2⁠⁠.

Sha'ul's letter to the Galatians provides teachings to the Galatian Believers – Part 2. It is primarily a rebuke for seeking to live by Torah as opposed to living led by the Spirit of Yah. Also Part 1 of Sha'ul's letter to the Ephesians which covers a range of topics.Relationship With Creator is broadcast live Fridays 12Noon – 1PM ET and Music on W4CY Radio (www.w4cy.com) part of Talk 4 Radio (www.talk4radio.com) on the Talk 4 Media Network (www.talk4media.com). Relationship With Creator is viewed on Talk 4 TV (www.talk4tv.com).Relationship With Creator Podcast is also available on Talk 4 Media (www.talk4media.com), Talk 4 Podcasting (www.talk4podcasting.com), iHeartRadio, Amazon Music, Pandora, Spotify, Audible, and over 100 other podcast outlets.Become a supporter of this podcast: https://www.spreaker.com/podcast/relationship-with-creator--3198941/support.

redőny vezérlés újra, vagy Siri németüldallamos-e a német nyelvbabbàtöltőtollazások és egyéb iskolaszernyomorokszínváltós tollfüggőleges fűzött írásés ennek a fontjaPrimarium projectBalaton árazási statisztikaLing's Ramen mesterKék Osztriga Bár Antenna Szicíliába tervez menni ...meg talán Lisszabonba isBence Grácot célozza meg kultúrálódás céljából jazz okoskodásDalfutárzenelejátszók újraFIIO Antenna megint MPB rendelést indítottÍrhatsz nekünk e-mailt: kotyogospodcast@gmail.comHa meghívnál minket egy kávéra és ezzel hozzá szeretnél férni a specialty tartalmunkhoz megjelenés pillanatában:Patreon támogatásHa beszélgetni akartok velünk és hallgatótársaitokkal akkor Telegramon is megtehetitek ha a "t pont me per kotyogos"-ra mentek.

¿Qué es y cómo funciona el lenguaje inclusivo?Acompáñanos a Sha y a mí para platicar sobre el Lenguaje inclusivo, la RAE y cómo la lengua evoluciona con el paso de tiempo ¡Solo por TRC Radio!

There is a lot of wrong thinking about Sha'ul so it is vital to note that Rick Joyner reports in “The Final Quest” that Sha'ul is seated on a high throne in Heaven.Please listen to the Introduction and the book of MattihYahoo first as most of the changes and commentary in that book apply to 1 Corinthians as well.Sha'ul's letter to the Galatians provides teachings to the Galatian Believers. It is primarily a rebuke for seeking to live by Torah as opposed to living led by the Spirit of Yah.Relationship With Creator is broadcast live Fridays 12Noon – 1PM ET and Music on W4CY Radio (www.w4cy.com) part of Talk 4 Radio (www.talk4radio.com) on the Talk 4 Media Network (www.talk4media.com). Relationship With Creator is viewed on Talk 4 TV (www.talk4tv.com).Relationship With Creator Podcast is also available on Talk 4 Media (www.talk4media.com), Talk 4 Podcasting (www.talk4podcasting.com), iHeartRadio, Amazon Music, Pandora, Spotify, Audible, and over 100 other podcast outlets.Become a supporter of this podcast: https://www.spreaker.com/podcast/relationship-with-creator--3198941/support.

This book provides further teachings to the Corinthian Believers from Sha'ul {commonly but incorrectly Paul – he was a Hebrew}. There is a lot of wrong thinking about Sha'ul so it is vital to note that Rick Joyner reports in “The Final Quest” that Sha'ul is seated on a high throne in Heaven.Please listen to the Introduction and the book of MattihYahoo first as most of the changes and commentary in that book apply to 1 Corinthians as well.Relationship With Creator is broadcast live Fridays 12Noon – 1PM ET and Music on W4CY Radio (www.w4cy.com) part of Talk 4 Radio (www.talk4radio.com) on the Talk 4 Media Network (www.talk4media.com). Relationship With Creator is viewed on Talk 4 TV (www.talk4tv.com).Relationship With Creator Podcast is also available on Talk 4 Media (www.talk4media.com), Talk 4 Podcasting (www.talk4podcasting.com), iHeartRadio, Amazon Music, Pandora, Spotify, Audible, and over 100 other podcast outlets.Become a supporter of this podcast: https://www.spreaker.com/podcast/relationship-with-creator--3198941/support.

Donald Hugh McIntyre passed in 2025, but is remembered as one of the most insightful polymaths... while his blog Etherplan lives on. The episode came out in the first week of February 2019, ran two hours, and set the genetic code for Bitcoin Takeover podcast. Time stamps: 00:02:45 – Introduction: who is Donald McIntyre 00:04:49 – Was Bitcoin inevitable? 00:06:29 – 10,000 years of top-down structures vs 3.5 million years of evolution 00:08:27 – Cypherpunks: Chaum, Tim May, Nick Szabo 00:09:43 – The ancient desire for unconfiscatable money 00:11:55 – Bitcoin as a bottom-up system 00:12:39 – Living in a dual world: banks vs private keys 00:15:02 – Trusted third parties are security holes 00:16:40 – Nick Szabo's social scalability explained 00:18:27 – Why banking excludes: the unbanked in the US and Latin America 00:20:14 – Privacy, intelligence agencies & the false sense of security 00:21:13 – Is Bitcoin enough to make people demand decentralization? 00:23:23 – Asia's interest in Ethereum Classic & immutability 00:24:51 – Mt. Gox, breaches & untrustworthy third parties 00:25:57 – Not your keys, not your coins 00:27:28 – JP Morgan's building & the marketing of strength 00:28:45 – The instant gratification bribe 00:29:58 – The tradeoff: security means inefficiency 00:31:27 – The high performance fallacy 00:32:26 – Decentralization theater & scammers 00:33:48 – Hyperbitcoinization: elites first or the people who need it? 00:36:26 – The jet set analogy: how technologies bootstrap 00:40:54 – The Lindy effect 00:41:47 – The geeks got in before the bankers 00:43:25 – The token as intrinsic to the protocol 00:46:27 – Bitcoin as a biological invention 00:47:02 – How Nick Szabo thinks (and why he went to law school) 00:48:38 – Shelling Out: the origins of money 00:51:20 – The 150-person brain & money as a bridge between strangers 00:52:39 – Dawkins & reciprocal altruism 00:53:52 – Stone tools, subjective value & the first trade 00:56:15 – Reading Szabo 30 times: one article = six months of university 01:00:52 – Lomekwi, Oldowan & Acheulean: Donald's stone tool theory 01:03:42 – Stashes of hand axes as prehistoric vaults 01:04:58 – Is money millions of years old? 01:07:51 – Darwin, Dawkins & John Maynard Smith 01:08:31 – The logic of animal conflict 01:10:53 – Territory, asymmetry & conflict minimization 01:12:08 – Money as a conflict minimization device 01:12:36 – Bitcoin's game theory & the Byzantine generals problem 01:15:32 – Chimpanzees, bipedalism & why our brains grew 01:17:19 – Bitcoin carnivores 01:17:40 – Szabo & Satoshi: the Newton-Leibniz parallel 01:19:23 – Satoshi's credits: bit gold, RPOW, Hashcash, b-money 01:19:59 – The mystery of Wei Dai 01:20:54 – Remembering Tim May 01:21:53 – The JW Weatherman interview & the CoinDesk piece 01:23:40 – Tim May as the father figure who was never satisfied 01:24:39 – Why not David Chaum? The Elixxir disappointment 01:26:35 – Never underestimate the elders 01:28:08 – What the cypherpunks built: Tor, WikiLeaks, BitTorrent 01:30:17 – Napster, Megaupload & the raid in New Zealand 01:30:30 – Cryptography as a wall: violence made useless 01:34:10 – The shifting Ethereum narrative 01:35:27 – World computer: a marketing confession 01:38:11 – The spectrum from marketers to scammers 01:39:59 – The DAO fork fight & leaving for Ethereum Classic 01:40:44 – What Ethereum Classic adds to Bitcoin 01:41:17 – Liquid & RSK: glorified trusted third parties 01:41:57 – Turing completeness on the base layer 01:43:48 – The future: four or five networks 01:44:26 – ETC's monetary policy: 210 to 230 million 01:46:19 – The 51% attack that happened that week 01:47:48 – 220,000 ETC, 15 double spends & 5,000 confirmations 01:49:15 – The $5,000 ETC thesis 01:50:37 – What happens when Ethereum moves to proof of stake 01:51:37 – ProgPoW, the issuance cut & doing everything wrong 01:52:16 – The Nick Johnson poll on reversing double spends 01:52:54 – The Parity bailout & the precedent of the DAO 01:54:53 – Bitcoin: soft forks, Schnorr & the SHA-256 exception 01:57:09 – Governments will never voluntarily give up fiat 01:59:14 – Donald's criticisms of Bitcoin 02:00:02 – The 21 million cap as a political decision 02:01:13 – The miner lobby scenario, 40 years from now 02:02:09 – Merge mining, drivechains & the super miners 02:02:14 – Miners as the future Google and Apple 02:04:46 – Paul Sztorc, Truth Coin & the guest suggestion 02:05:40 – "Do you think I have a chance with Nick Szabo?" 02:06:31 – The selfish joy of podcasting 02:09:51 – Enlightening, a Lightning pun & goodbye

Let's Recap the 2026 Silesia Diamond League Sprint, Hurdle and Jump events.Silesia DL Results: https://silesia.diamondleague.com/programme-results/ -------------------------------------------

For those who want to get a lesson in the art of making comics, this episode is the perfect place to start. Our pal Jason McNamara (The Phantom Limb, Past Tense) joins us this week to talk about his career as a teacher of comic creation! From history to writing, collaborating, printing and more are discussed and its a fascinating and essential listen for those who to explore the world of creating comics. Theres also chat about the exciting books Jason has upcoming, as well as our own recommendations of awesome comics and a bit of talk about Comics Assemble 2026! Great stuff to check out: Jason McNamara, The Thief, Comics Assemble 2026, Epicentre Comics, Never Iron Anything, Eamonn Clarke, Mega City Book Club, The Goblin Market, Sha, Zine Zilla, Pat Mills, Mega, Clear Run, Children of the Moon, Ben Dickson, Realm of the Damned, Alec Worley, Bye Parr, Football Picture Story Monthly

May a guest take leftover food home, or does the food remain the property of the host or caterer? May a guest take flowers, centerpieces, decorations, or unopened bottles from the table after the simcha? If someone accepted an invitation but failed to attend, must he reimburse the host for the meal ordered on his behalf? Who owns gifts distributed at the tables—such as bentchers, souvenirs, yarmulkes, or children's prizes—and may a guest take additional ones for family members? Is there a halachic obligation to attend a wedding, bris, bar mitzvah, or sheva brachos after being invited? When does attending a simcha override one's regular Torah-learning schedule? Must parents go into debt to make a respectable wedding? Can parents or grandparents use maaser money to pay for their child's bris, bar mitzvah, or wedding? Does it matter whether they could afford it without maaser? May maaser money be used to pay for a nicer wedding—or only the minimum necessary expenses for someone who cannot afford a wedding? If a wedding is canceled, who bears the loss—the family or the caterer, photographer, band, florist, and hall? Can they keep the deposits? And much more…. with Rabbi Shmuel Fuerst – Rov of Agudas Yisroel in Chicago and world renowned Poseik – 17:47 with Rabbi Chaim Jachter – Rav of Sha'arei Orah in Teaneck, Dayan on the Elizabeth Beis Din – 35:24 מראי מקומות  

Based on the teaching of Sha'arei Kedusha, Rebbe Chayim Vital.

Duncan Fegredo (Hellboy, Enigma) joins the ACP this week and we think you'll agree its long overdue, so we sat down to talk about his art, start in comics, infuences and of course a certain red skinned boy from hell as well. Its a wonderful and fun insight into one of comics truly awesome (and humble) talents, so don't miss it. All that and a big stack of recommendations from the small press to art books you definitely want to get your hands on. Its another belter! Great stuff to check out: Duncan Fegredo, Hellboy, Hellboy: Giant Robot, Peter Milligan, Mike Mignola, Enigma, Crisis, Heartbreak Hotel, Mike Hadley,  Ian Gibson, Sean Phillips, Green Archer Comics, Kieran Squires, Comics Assemble!, Sha, Zinezilla, Legacy: Idols and Bones, The House of Lowther, AMP Comics, Serious Head Injury Comics, Dylan Henty, Aaargh! It's War, Glass City: Tales of the City, Edison Neo, Ink Trooper, Bronze Star, Mike Baron, Pat Broderick

This week's Torah portion offers us a list of forbidden and permissible foods, but Jewish tradition challenges us to look beyond what we eat and ask deeper questions about desire and limits, physical and spiritual hunger, gratitude and abundance, joy and responsibility.Join Rabbi Saltzman as we explore three powerful Torah stories: the forbidden fruit in Eden, manna in the wilderness, and the milk and honey of the Promised Land. What can these stories teach us about what it means to eat—and to live—as a Jew in the 21st century?About Rabbi Sonia SaltzmanRabbi Sonia Saltzman is currently serving as Rabbinic Advisor for Graduate Students at Boston University Hillel. She has taught at various synagogue communities, including Temple Emanuel (Newton), Kerem Shalom (Concord) and Newbridge on the Charles (Dedham). Rabbi Saltzman was Senior Rabbi at Temple Ohabei Shalom, Brookline from 2011-2018 and from 2008-2011 she served as the rabbi of Sha'arei Shalom, Ashland.Rabbi Saltzman was ordained in 2008 as part of the first graduating class of the Rabbinical School at Hebrew College. During Rabbinical School, she held student pulpits at Temple Emanuel in Newton and at Temple Aliyah in Needham, completed chaplaincy training at Brigham and Women's Hospital, and served as faculty for the Bronfman Youth Fellowship Program in Israel. Prior to entering the rabbinate, Rabbi Saltzman worked in the field of micro-finance at ACCION International as head of the Financial Services Department, extending credit to small businesses in the developing world. She also worked in Bank of Boston's Project Finance Department and taught in its Loan Officer Development Program. Rabbi Saltzman is a graduate of Tufts University (BA in Political Science) and holds a Masters Degree in International Affairs (Columbia University) and a Masters Degree in Bible and Jewish Thought (Brandeis University).She is married to Dr. Ned Saltzman, a urologist at Newton-Wellesley Hospital and has two grown sons, Benjamin and Gabriel.

Based on the teaching of Sha'arei Kedusha, Rebbe Chayim Vital.

The show also discussed Olympic champion Sha’Carri Richardson avoiding jail time after reaching a plea agreement in her Florida speeding case. Richardson, who was accused of driving more than 100 mph, was ordered to pay a fine, complete community service, and take a driving course, prompting a conversation about accountability, safety, and learning from mistakes. See omnystudio.com/listener for privacy information.

The Rickey Smiley Morning Show tackled some of the biggest entertainment and culture stories making headlines, starting with news that a new Joe Jackson docuseries is headed to BLK Prime. Developed and narrated by Marlon Jackson, the eight-episode series will explore the late Jackson family patriarch’s rise from Gary, Indiana, to managing one of music’s most successful dynasties while also addressing the long-running debate about his parenting and management style. The show also discussed Olympic champion Sha’Carri Richardson avoiding jail time after reaching a plea agreement in her Florida speeding case. Richardson, who was accused of driving more than 100 mph, was ordered to pay a fine, complete community service, and take a driving course, prompting a conversation about accountability, safety, and learning from mistakes. The entertainment buzz continued with details about The Real Housewives of Atlanta, as Andy Cohen shot down rumors that Shamea Morton was being fired or that NeNe Leakes was returning, signaling that Bravo is standing behind the current cast heading into the next season. The show also weighed in on the controversy surrounding Tuskegee University’s new dress code, which bans items such as bonnets, durags, and bedroom slippers in classrooms and certain campus spaces while requiring students to maintain more professional attire. Supporters say the policy is about workplace readiness and upholding the institution’s historic standards, while critics argue the university should focus more attention on student housing concerns and other campus issues. Elsewhere, the crew debated whether people in relationships can truly have a best friend of the opposite sex, shared personal stories about trust and boundaries, and mixed in their trademark humor, commentary, and listener calls that kept the conversation lively throughout the morning. Website: https://www.urban1podcasts.com/rickey-smiley-morning-show See omnystudio.com/listener for privacy information.

Villains and Death! Lets face it, without them both comics would not be the same, and so the ACP trio get together to discuss memorable comic book deaths and their favourite villains. From classics to those you may not expect, we delve into the joy of a good villain and why we love em. It'll make you head back to your bookcases, long boxes and comic stores to read some great examples of drama and EVIL! Plus there's a great line up of indie books to check out and pre-order now - so what are you waiting for? Listen to it now! Great stuff to check out: GI Joe, Shang Chi, Judge Dredd, Legion of Super Heroes, Mega Misfit Market, The Bard, Men of the Cloth, Hellbound Media, Sha, Pat Mills, Zine Zilla Bristol, Legacy: Idols and Bones,  Commando, Liquid Night, Zack Cahill, Cliff Cumber, Identical, Leah Hayes, Fantagraphix

Based on the teaching of Sha'arei Kedusha, Rebbe Chayim Vital.

Most cryptographic findings on your vulnerability report will never be exploited by a real attacker. So why do they keep showing up — and why should you still fix them?In this episode of the Cyber Threat Perspective, Brad Causey and Jordan Natter break down OWASP Top 10 A04: Cryptographic Failures — the entry they openly call their least favorite on the list. They explain why SWEET32, BEAST, and the other scary-sounding named TLS vulnerabilities almost never translate into real-world compromise, why platforms like Security Scorecard and BitSight inflate their severity anyway, and where genuine cryptographic risk actually lives.Jordan also walks through a real penetration test finding: a JSON Web Token signed with HS256, an exposed configuration backup sitting on the web server, and the signing secret that turned a standard user into an administrator.In this episode:- Why A04 dropped on the OWASP Top 10 without becoming less important- The difference between exploitable risk, hygiene risk, and brand reputational risk- An honest take on Security Scorecard and BitSight scores — what they measure, what they miss, and why a perfect score can coexist with a weak password policy and no MFA- The two halves of A04: data in transit (TLS/HTTPS, integrity, tampering) and data at rest (secure storage of credentials, PII, and payment data)- What a JWT actually is, and why pen testers love pulling them apart- Real pen test story: exposed config backup → leaked JWT secret → signature tampering → privilege escalation to admin- Broken server-side signature validation and other improperly implemented cryptography- Why MD5 and SHA-1 still show up for password storage 20 years too late — and what to use instead (Argon2, scrypt, bcrypt)- HSTS, secure renegotiation, and certificate expiration as A04 subcategories- The coffee shop scenario: the full chain of conditions required to exploit SWEET32 — including roughly 250 GB of captured traffic — and why no one has ever documented it happening in the wild- Why a decade-plus-old vulnerability in your environment says more about your vulnerability management program than about your crypto- Quantum computing: how today's theoretical attacks may not stay theoreticalThe takeaway: classify your data, choose modern algorithms, retire deprecated protocols, and keep a functioning vulnerability management program. Not because a threat actor is sitting in your local coffee shop waiting to derive your session key — but because leaving decade-old findings in place is a signal about everything else you might be missing.Next up: OWASP A05, which Brad promises is way cooler than A04.Blog: https://securit360.com/blog/Podcast: https://securit360.buzzsprout.com/YouTube: https://www.youtube.com/@SecurIT360Contact: https://securit360.com/contact/Have a topic you want us to cover? Send it our way.Blog: https://offsec.blog/Youtube: https://www.youtube.com/@cyberthreatpovTwitter: https://x.com/cyberthreatpovFollow Spencer on social ⬇Spencer's Links: https://spenceralessi.comWork with Us: https://securit360.com | Find vulnerabilities that matter, learn about how we do internal pentesting here.

In today's episode, Gastor and Shalewa talk about their world view changing with age, open AI hacking itself, and Sha shares her love for Electric Dreams.PATREON LAUNCH!For all those that have asked how they can help support the pod - it's finally here! Thanks again to all the Troops and Correspondents who rock with us. Check it out - we'll have some exclusive content and fun perks, plus it really does help!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠patreon.com/WarReportPod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Many Thanks to our Patreon Troops & Correspondents for helping us bring this show to life. Shouts to the Correspondents!Tanya WeimanFontayne WoodsMark OrellanaB. EmmerichCharlene BankAskewCharlatan the FraudCynthia PongKen MogulSayDatAgain SayDatAgainLaKai DillStephanie GayleUncleJoe StylenoshCato from StonoJennifer PedersenMarcusSarah PiardAna MathambaJSKnoLooking to further support? Help our data storage/archiving needs here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.amazon.com/hz/wishlist/ls/23X55OW4CFU8Y?ref_=wl_share⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram:@WarReportPod@SilkyJumbo@GastorAlmonteTwitter:@SilkyJumbo@GastorAlmonteTheme music "Guns Go Cold" provided by Kno of Knomercyproductions Twitter: @Kno Instagram: @KnoMercyProductions

Send us Fan MailVictor, Evelyn, and Mark hang out this week to do a drinking show for the veterans and the To Live and Talk in LA homies SHOWED OUT. The gang talks about meeting celebrity crushes, dying to mobile toilets, cutting your own hair, and play a round of pot luck Am I The Asshole.

In this presentation, Hashem Morvarid turns to an underexplored archive — Shia ḥadīth and devotional literature — to build a typology of mystical experience. Moving through phenomenology, metaphysics, and epistemology, he examines how texts like Nahj al-Balāgha and al-Munājāt al-Shaʿbāniyya describe heart-based perception, and what marks distinguish authentic experience from delusion.

The sprint finals delivered on every promise. Noah Lyles ran a world-leading 9.79 and Sha'Carri Richardson put on a show in the women's 100m. The 800m prelims produced some genuine surprises.We discuss:FINALS:- Women's 100m — Sha'Carri Richardson, 10.77: Richardson was in a different gear, pulling away from the field by halfway to win in 10.77 — equaling her season's best and breaking the Icahn Stadium record. Star Athletics teammate Kayla White was second in 10.90, Tamari Davis third in 11.00. Richardson has now won three of the last four U.S. 100m titles.- Men's 100m — Noah Lyles, 9.79: Lyles delivered when it mattered most — his eighth USATF outdoor title and a wind-legal world lead of 9.79, equaling his lifetime best. Ronnie Baker ran a strong season's best of 9.88 for second, Kenny Bednarek third just 0.005 seconds behind Baker, also at 9.88.PRELIMS:- Women's 400m heats: Aaliyah Butler leads all qualifiers winning heat 2 in 50.53, Sanaria Butler won the final heat from lane 1 in 51.10. Alexis Holmes took heat 1 in 51.71. Britton Wilson grabbed the last final spot in 52.12.- Men's 400m heats: Christopher Bailey (45.14) looks like the favorite after a win from an inside lane. The big news — 2024 Olympic champion Quincy Hall fails to make the final, finishing sixth in 46.47. Hall has struggled all season.- Men's 800m heats: Cooper Lutkenhaus and Hobbs Kessler go 1-2 in heat 1 in 1:45.83 and 1:45.93; Wes Ferguson leads all qualifiers with a fierce homestretch move to win in 1:45.17; Atlanta Track Club goes 1-2 in another heat — Sean Dolan (1:46.11) and Camden Marshall (1:46.40); Defending champion Donavan Brazier fails to advance, finishing fourth outside the time qualifiers in 1:46.93.- Women's 800m heats: Roisin Willis takes heat 1 in 1:59.83, overhauling Meghan Hunter in the final 50 meters; A tactical heat 2 produces only two qualifiers — Nia Akins (2:01.78) and Juliette Whittaker (2:02.22) advance. Ajee' Wilson finishes third in 2:02.45 and does not make the final; High school standout Paige Sheppard of Union Catholic (NJ) runs 2:00.99 for fifth in heat 1 — fast enough for the last time qualifier spot, putting a high schooler in the final alongside the pros.

Before the internet could become a place to bank or transact, it needed a way for strangers to know who they were talking to, and whether a message could be trusted. Turing Award winners Ron Rivest, Adi Shamir, and Leonard Adleman helped invent it. In this episode of First Principles, Rivest tells the story of how they developed RSA, the first practical public-key cryptosystem. Their breakthrough made it possible to encrypt information, verify identities, and authenticate messages across an open network without requiring participants to meet or exchange a secret in advance — laying essential groundwork for the secure internet and, decades later, blockchains. Rivest joins Tim Roughgarden, Head of Research at a16z crypto and Professor of Computer Science at Columbia University, and Dan Boneh — Professor of Computer Science at Stanford University, a16z crypto Senior Research Advisor, and the “B” in BLS signatures — for a conversation about the origins and future of modern cryptography. They trace the field from its early days, when most cryptographic research was classified and even the meaning of “security” had not been formally defined, through the publication of the Diffie-Hellman paper and the open problem that ultimately led to RSA. Rivest recounts the night the core idea came together, why the difficulty of factoring made the system plausible, and why no one initially knew whether it would survive sustained attempts to break it. The conversation also explores the other cryptographic primitives that underpin blockchains and the modern internet. Rivest explains why digital signatures interested him even more than encryption, how he designed the MD family of cryptographic hash functions, and why standards such as RSA, DSA, and SHA were shaped as much by politics, patents, and government pressure as by mathematics. Finally, Rivest shares his unusually candid views on quantum computing, post-quantum security, and the deeper theoretical possibility that P could equal NP. Either development could threaten the foundations of modern cryptography — but, as Rivest argues, cryptographers have a responsibility to prepare for even the worst-case scenarios. Highlights 00:00 – Intro: the two problems that could break modern cryptography 01:10 – Why Ron Rivest's work underpins the internet and blockchains 08:10 – Before public-key cryptography, there was no theory of security 11:05 – The open problem that led to RSA 13:55 – The night Ron Rivest discovered the core idea behind RSA 17:55 – Why digital signatures were the real breakthrough 19:14 – The RSA challenge — and a prediction that was off by quadrillions of years 28:33 – How government pressure shaped cryptographic standards 30:36 – Designing the hash functions that made digital signatures practical 33:26 – The Fiat–Shamir transformation, explained 38:04 – Building a cryptography company before the web existed 42:31 – Will quantum computers ever become powerful enough to break RSA? 48:02 – The cryptography securing the internet, elections, and everyday life 50:11 – What surprised Dan: Quantum giveth and quantum taketh away About First Principles First Principles is a special limited series from a16z crypto about the scientific roots of modern computing — especially blockchains — told through rare conversations with the pioneers who helped shape the foundational ideas behind distributed systems, consensus protocols, economics, mechanism design, cryptography, zero knowledge, and more. People often tell the story of the Bitcoin whitepaper as if it appeared out of nowhere. But the ideas behind Bitcoin — and blockchains more broadly — come from decades of computer science, economics, mathematics, and cryptography. First Principles is a guide to that lineage, as told by the people who helped build it. Subscribe to follow along: https://www.youtube.com/playlist?list=PLjQ9HCQMu_8yIg60YAq67HDdvp7E_T5e8 Hear more from: Ron Rivest: https://people.csail.mit.edu/rivest/ Tim Roughgarden: https://twitter.com/Tim_Roughgarden Dan Boneh: https://twitter.com/danboneh Follow a16z crypto: X: https://twitter.com/a16zcrypto LinkedIn: https://www.linkedin.com/showcase/a16zcrypto/posts/ YouTube: https://www.youtube.com/@a16zcrypto Substack: https://a16zcrypto.substack.com/subscribe/ As always, none of the following should be taken as investment, business, legal, or tax advice. Please see a16z.com/disclosures for more important information, including a link to a list of our investments. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

One of the tests in bitachon comes when we become convinced that our salvation has to come through a specific person, a specific organization, or a certain circumstance. We know Hashem can help us, but deep down we think there is only one path to accomplishing it. It is up to us to realize that Hashem never needs any specific avenue to bring a yeshuah. It can always come in infinitely more ways than we could ever imagine. I read a story about R' Rabinowitz from Israel whose young daughter was born with a deformity in her leg. After three successful surgeries in Los Angeles, there was only one operation left. The final surgery would allow her to walk normally for the rest of her life. The family naturally assumed that just as the insurance company had paid for the first three surgeries, it would pay for the fourth and final one as well. But then they were told they had reached the coverage limit. The insurance company had already paid over a million shekels and refused to pay any more. The family tried everything they could. They appealed to the Ministry of Health. They contacted different askanim. They hired a lawyer. They met with a medical specialist whose opinion they hoped would help their case. But everything they tried did not work. Even the specialist's report actually worked against them. It appeared that the entire future of their daughter's treatment depended on one thing—convincing the insurance company to change its mind. They did not become discouraged. The family strengthened themselves in bitachon. They learned Sha'ar HaBitachon every day. They accepted upon themselves to become more careful with berachot and answering Amen, and they poured out their hearts to Hashem in tefillah. The rabbi's wife would spend time alone speaking to Hashem in her own words, thanking Him for all the kindnesses He had already shown them and asking Him to continue helping them. Then one of their children said something that completely changed their perspective. "Why do we keep asking Hashem that the insurance company should pay? What difference does it make who pays? Hashem can pay for the surgery even without the insurance company." Those simple words made a tremendous impact on the entire family. So often we become attached to the messenger instead of the Sender. We think the yeshuah has to come in a certain way, and when we see that it is not going to come that way, we begin to feel that hope is lost. But Hashem is never limited by a messenger. If one avenue proves not to work, we must know that Hashem has endless ways—ways that we never even knew existed—to help us. This family continued making normal hishtadlut, but now they did it with the understanding that the source of their salvation was not their hishtadlut and it was not the insurance company. They did what they had to do, and they knew the outcome was in Hashem's Hands. They asked the surgeon for a discount since the insurance wasn't going to cover the surgery, and amazingly, he gave them a fifty-percent discount—something the secretary said she had never seen in forty years. They were then connected with a free-loan fund that agreed to help them. One day, while walking somewhere, the rabbi met a childhood friend who connected him with a wealthy donor in New York who agreed to cover the entire cost of the surgery. Then, just as they landed in Los Angeles, they received a phone call informing them that the Ministry of Health had reversed its decision and approved full funding for the surgery. Hashem gave them multiple solutions all at the same time. Initially, they thought everything depended on the insurance company, but Hashem showed them that He has unlimited ways of helping. He can give a discount on the surgery. He can provide a loan. He can send a wealthy donor. He can cause the insurance company to change its mind. Whenever we find ourselves thinking, "If only this person says yes," "If only I get this deal," or "If only this opportunity works out," we should remember the child's simple words: "What difference does it make who pays?" Our job is to do normal hishtadlut and then understand that Hashem will send the yeshuah in the way that He wants. And He has infinitely more ways to do it than we could ever imagine.

VP of Marketing & Commerce Sha Atakhanov has been driving growth and innovation at homepathic brand Boiron for almost 17 years. From booking some of the first ads on Amazon to being an inaugural brand running shoppable ads on Samsung TVs, , Sha oversees all the channels and media that touch the consumer, and he approaches new opportunities and tech, especially AI, with a simple rule - it has to generate revenue, save time, and save money. And have some fun while you're at it.

What makes a good comic book character? What makes them stand out? What comes first; the character or the story? Those are just some of the questions we answer this week as we delve into one of the most enjoyable sides of comic creation. Also there's some birthday chat, some spider-man chat and plenty of great comics and books to check out, including one by one of comics greats! Great stuff to check out: Spider-Man, Batman, The Punisher, The Fantastic Art of Ron Turner, Comics Assemble, Sha, Pat Mills, Men of the Cloth, Hellbound Media, The Gods and Monsters of Headgrave, Frank Miller: Push the Wall, Retail Park, Underg Planet Atmos: Exordium, Mad Cave Comics, Blood Force

把丹东、集安和珲春三个点连起来，眼前是鸭绿江、图们江，以及一条如今看上去再清楚不过的中朝边界。可把时间拨回康熙、光绪，河流大体未改，人们理解“边界”的方式却已经完全不同。边境从来不只是地图上的一条线。它还管人从哪里来、到哪里去，以及谁有资格把一片土地叫作“我们的”。本期《东亚观察局》，沙青青与清华大学教授宋念申从新书《劃界：在圖們江製造現代東亞（1881–1919）》谈起，追索图们江流域如何在清朝、朝鲜、日本与俄罗斯的角力中变成现代边境。康熙年间的勘界与19世纪末的划界有什么差别？国际法带来的究竟是平等，还是一套由帝国分配资格的规则？间岛、满铁调查和殖民知识又怎样重新定义土地与人口？话题最后落到延边朝鲜族的双重认同，以及历史学面对现实焦虑时，究竟该做什么。- 聊天的人 -宋念申（清华大学人文与社会科学高等研究所教授）沙青青（公众号：13号埋立地、小红书：Sha-13号埋立地）- 时间轴 -03:16 从鸭绿江转向图们江09:00 中朝划界不仅是国界问题，更是一场东亚现代转型12:20 康熙也曾勘界，那条“界”跟今天理解的一样吗19:10 “王朝地理”：山川、礼制与政权合法性如何连在一起22:45 边界既是分隔，也是连接：越垦、边市与灰色地带30:30 帝国主义时代，谁才配做国际法的主体33:45 “间岛出兵”与万宝山事件：殖民扩张前的一次次预演38:55 内藤湖南、宋教仁、申采浩：东亚知识分子如何替国家想象版图44:36 1949年以后，中朝边界为何要放进国际社会主义运动中来理解48:38 延边朝鲜族的身份问题：国籍、族裔和“同胞”之间52:43 “比朝鲜更朝鲜”的延边，与东北抗联的共同革命经验55:55 双重认同并不矛盾：“我是中国人”，同时珍视本民族文化59:00 中华民族共同体不是结果，而是仍在发生的过程61:30 一百多年前的历史惯性，为什么仍牵动今天的东亚- OP -@RayHan- ED -朝鲜族民歌《红太阳照边疆》- Logo -Shane- 收听方式 -推荐您使用小宇宙app、苹果播客、喜马拉雅、网易云音乐、蜻蜓FM等平台订阅收听《东亚观察局》- 剪辑 -沙青青- 出品・制作 -番薯剥壳工作室（Yakimo Studio）

Today we preview the upcoming Monaco Diamond League which goes down on Friday July 10th and will have high quality matchups including Gabby Thomas, Julien Alfred and Adaejah Hodge in the 200m as well as Oblique Seville, Marcell Jacobs and Jordan Anthony in the 100m. We also preview the upcoming Ed Murphy Classic which will have Samuel Ogazi vs Quincy Wilson in the 400m.Finally, we discuss the competition between Melissa Jefferson-Wooden and Sha'carri Richardson, two of the fastest women in the world going head to head throughout 2026.Monaco Entries: https://monaco.diamondleague.com/en/programme-results/Ed Murphy Classic entries: https://edmurpheyclassic.com/athletes ⁠ -------------------------------------------

This show has been flagged as Clean by the host. This series is dedicated to exploring little-known—and occasionally useful—trinkets lurking in the dusty corners of UNIX-like operating systems. In UNIX Curio #8 ( HPR episode 4657 ), I talked about using standard utilities to compare files. Left unmentioned, however, was a method commonly used today—the hash function. As I've stated in previous entries, while I am an engineer, I don't have a background in computer science, so my understanding of the mathematics is limited. But I can give a practical description of what a hash function does. It takes an input, performs a set of calculations on it, and produces an output. As hash functions are practically used, the input is a set of bytes, such as a file or another piece of data like a password. The output is a numerical value in a fixed range—most often, expressed as hexadecimal characters. Because this "hash value" can always be represented in a certain number of bytes, its length as printed is usually a constant number of characters, padded with leading zeros if necessary. This episode will not cover the use of hashes in programming, focusing instead on using them to validate data. A hash function, or more specifically, a cryptographic hash function, has an additional property. It should be very difficult to predict what changes to the input would be required to produce a specific change in the output. An older, related concept is called a "checksum". While these are designed to vary when the input data is damaged or digits are transposed, they do not necessarily have that last property mentioned for cryptographic hashes. You have probably already encountered a checksum, even if you didn't recognize it. On a 16-digit number assigned to a Mastercard or Visa 1 credit or debit card, the first six digits identify the card issuer (such as a bank), the next nine digits are assigned to you by the issuer, and the last digit is a check digit. The check digit is calculated using the values of the previous 15 digits, and it is a simple way to avoid typos in entering a card number. In another example, every Ethernet frame that your devices send or receive includes a checksum 2 to help ensure that the contents weren't scrambled in transit. This is 32 bits long and is called a cyclical redundancy check, commonly referred to as a CRC. A CRC is also used in many other places—for example, the .zip file format includes one for each archive member, and this allows a program extracting files from the archive to identify if any were damaged. Our UNIX Curio for today is another example, the cksum utility 3 . It generates a 32-bit CRC based on the Ethernet algorithm. It operates on either a named file or standard input and outputs the CRC value, the length of the input, and the pathname if a file was given as an argument. Unlike most modern hashing programs, the checksum is printed as a decimal integer and is not padded, so it can be anywhere from one to ten digits long. The length value is the number of bytes in the input (actually specified as the number of octets , as systems could potentially use a byte that isn't eight bits long), also expressed as a decimal integer. There are two major ways that one could use cksum to check the validity of a file. First, if you are transferring a file from one UNIX-like system to another, you could run cksum against it on both systems and check that the CRC and length are the same. The utility can also be given multiple filenames as arguments, which would generate a list that can then be compared. The second way would be for someone publishing a file or set of files to also publish the CRC values, lengths, and names so that people downloading them could verify that they match. However, I don't think the practice of publishing lists like this really started until more recent hash functions like MD5 and SHA-1 came about so it is unlikely that anyone would publish CRC values instead. The advantage of these tools should be pretty obvious in comparison to cmp , one of the utilities discussed in UNIX Curio #8. To verify a file using cmp , you need two files to compare—if you're trying to check a large file you downloaded, you would need to spend the time and bandwidth to download a second copy. And if they didn't match, you would have no idea which of the two, if either, was correct. By contrast, cksum is quicker to run, doesn't require downloading a massive amount of excess data, and if run against the original file, makes clear what the correct value is. This utility is a follow-on from a program called sum , which operated very much the same. I had a bit of trouble tracking down the exact development history, but what seems clear is that two different variants 4 were popular: a BSD version and a System V version. Both output 16-bit checksums, but used different algorithms so they didn't give the same results. Also, the BSD version printed the length of the input data as the number of 1,024-byte blocks, while the System V version instead gave a count of 512-byte blocks. (Some sources claim that System V sum generates a 32-bit checksum 5 , which could possibly be true internal to the algorithm, but I have tested several independent implementations of the utility and all of them output a 16-bit value for both the System V and BSD algorithms.) From what I can tell, the BSD version 6,7 came first; it was in 3BSD but probably appeared even earlier. An identical copy of BSD's sum was included with UNIX/32V 8,9 , which was AT&T's 1979 port of Seventh Edition UNIX to the VAX and became one of the ancestors of System III. The divergence seems to have started with System III, released in 1980; its version of the sum utility 10,11 changed to a new default algorithm, though it could be made to use the BSD algorithm via the -r option. System V looks to have kept the same behavior as System III. It's not clear to me why this algorithm is universally called the "System V algorithm" rather than the "System III algorithm"; perhaps it is because System V saw much more widespread use. Instead of trying to reconcile these differences, the POSIX committee decided to create a new utility with a unique name, use a separate algorithm entirely, and avoid the block-length dispute by printing the length in octets instead of blocks. I should point out that POSIX states that the CRC algorithm for cksum does not strictly meet the mathematical definition of a "checksum". I don't know enough to say exactly why it doesn't qualify or to say whether either of the sum algorithms do. However, in less-formal usage the term "checksum" has gathered the meaning of any value used to represent or validate a set of data, so I am fine with using it no matter the technical details of the algorithm. When two different inputs produce the same checksum or hash value, this is called a "collision". Because the output value has a limited range, there are an infinite number of possible inputs that could produce a collision. From a practical standpoint the possibilities are more limited—the majority of these inputs are larger than the number of atoms in the universe, which can't fit on any machine. Unlike a cryptographic hash algorithm, the CRC is not specifically designed to resist an attacker crafting a malicious input that would cause a collision. However, it should be sufficient to detect accidental damage. Programs implementing more modern cryptographic hash algorithms are superior to the checksum utilities in avoiding collisions (whether malicious or accidental), but there are still three advantages that the older programs have. First, a system running a historical operating system might not have the hash programs available, but is more likely to have cksum or sum already included. Second, the checksum values are much shorter than the hashes output by the newer programs, making them easier for a user to compare by looking at them. This advantage is not as great as it might appear at first, because a common way to check a hash these days is to save a list of hashes and filenames—the hash programs can use that and do the comparison themselves, sparing the user from having to validate it character by character. The third advantage is that cksum prints the input length in bytes. This greatly limits the number of inputs that could be maliciously crafted to create a collision. I did a moderate amount of research on implementations of modern cryptographic hash algorithms and found that some, such as MD5, SHA-1, and SHA-2, do use the length of the input (often termed "message length" in the literature) as part of the material fed in to the algorithm, but none of the hashing utilities present this length to the user as part of its output. There are two possible reasons for this that seem evident to me. First, if one is hashing a password, you would certainly not want to give a clear indication of its length—that would give any attacker a massive head start on guessing the password. However, that doesn't explain why one would avoid printing the input length for a file that is made publicly available. Second, it is convenient in many contexts, such as database entries or in software (such as git ), for the hash to be a fixed length. Including an extra value that can be of variable length would complicate those use cases. However, the length value could simply be dropped and they would be no worse off than they are currently. Historically on UNIX, password hashing was treated differently from checksumming files— the crypt() function 12 was used for passwords while sum and later cksum were used to confirm a file's integrity. So even rather early on, these two use cases employed algorithms with different properties, but I haven't dived into the history deeply enough to know how intentional this was. My discussion in this episode focuses on the file use case, so understand that I'm largely avoiding the topic of password hashing. Digital signatures are yet another use case, one that I'm ignoring entirely. Every few years, some security researcher declares a particular hash algorithm to be "broken" and that everyone should move over to a new one, which generally has a longer hash. While the larger hash space certainly reduces the opportunity for collisions, this disrupts workflows, such as publishing information about software releases by e-mail, which still tends to observe a 78-character limit on each line 13 , making it harder to include a list of hashes with filenames next to them. This is in addition to the work of modifying software and scripts to use the new algorithm and managing how to treat past data. It seems to me that publishing the input length along with the hash would make it far more difficult to craft a malicious input that matches both, but I haven't found discussion of that during my investigation. (See the Appendix for a possible implementation.) Perhaps someone listening can record a response episode for HPR explaining that. References: Payment card number https://en.wikipedia.org/wiki/Payment_card_number Ethernet frame: Frame check sequence https://en.wikipedia.org/wiki/Ethernet_frame#Frame_check_sequence Cksum specification https://pubs.opengroup.org/onlinepubs/009695399/utilities/cksum.html GNU coreutils manual: sum https://www.gnu.org/software/coreutils/manual/html_node/sum-invocation.html FreeBSD 15.0 sum manual page https://man.freebsd.org/cgi/man.cgi?query=sum&sektion=1&manpath=FreeBSD+15.0-RELEASE+and+Ports 3BSD sum manual page https://www.tuhs.org/cgi-bin/utree.pl?file=3BSD/usr/man/man1/sum.1 3BSD sum source https://www.tuhs.org/cgi-bin/utree.pl?file=3BSD/usr/src/cmd/sum.c UNIX/32V sum manual page https://www.tuhs.org/cgi-bin/utree.pl?file=32V/usr/man/man1/sum.1 UNIX/32V sum source https://www.tuhs.org/cgi-bin/utree.pl?file=32V/usr/src/cmd/sum.c System III sum manual page https://www.tuhs.org/cgi-bin/utree.pl?file=SysIII/usr/src/man/man1/sum.1 System III sum source https://www.tuhs.org/cgi-bin/utree.pl?file=SysIII/usr/src/cmd/sum.c Crypt specification https://pubs.opengroup.org/onlinepubs/009695399/functions/crypt.html RFC 2822: Internet Message Format: Line Length Limits https://datatracker.ietf.org/doc/html/rfc2822#section-2.1.1 OpenSSH 10.1 released https://lwn.net/ml/all/dd12623ae86aa5eb@cvs.openbsd.org/ Appendix The MD5 hash algorithm was (and still is) widely used, but many people characterize it as being "broken" and discourage its use. Let us imagine a variant of this, called MD5.L, where the normal MD5 hash is followed by a "." character and the input length expressed as a hexadecimal number. Take, for example, the e-mail message announcing the release of OpenSSH 10.1 14 . At the bottom, it includes an SHA-1 hash and an SHA-2 256-bit hash for the available gzipped tar files. That longer hash is encoded with Base64 because if it were given as a hexadecimal number, it would make the line longer than 78 bytes. The MD5.L hash of the file would be one character shorter than the SHA-1 hash, as shown below. (The extra length of the name makes them both consume the same number of characters. The hashes shown are for the "portable" version of OpenSSH.) Some people claim SHA-1 is also broken, seeking to have people use newer and longer hash functions. For an attacker to compromise MD5.L in this example, they would not only have to create a valid tar file compressed with gzip containing a malicious payload having the right MD5 hash, that file would have to be exactly 1,972,831 bytes long (the decimal equivalent of 1e1a5f). While there are still many possible inputs that could be tried (256 1972831 , to be exact*), this is far fewer than the infinite possibilities for plain MD5, SHA-1, or SHA-2. If for some reason it is super important to have a fixed hash length, let's imagine another variation called MD5+L. In this one, instead of L being the input length, it is the input length modulo one terabyte (2 40 bytes), which can be represented by 10 hexadecimal characters, left-padded with zeros. While this approach substantially increases the number of possible inputs an attacker could try, it is likely that an intended victim would notice that the file they downloaded is larger (or smaller) than expected by that much. The MD5+L hash is longer than a SHA-1 hash, but still shorter than a 256-bit SHA-2 hash. SHA1 (openssh-10.1p1.tar.gz) = 7fd17b99d1beffb47cd380d64079e920bb0bd91f SHA256 (openssh-10.1p1.tar.gz) = ufx6K4JXlGem8vQ+SoHI4d/aYU3bT5slWq/XAgu/B1g= MD5.L (openssh-10.1p1.tar.gz) = 80dd9bb00a86519934710d05903fdf07.1e1a5f MD5+L (openssh-10.1p1.tar.gz) = 80dd9bb00a86519934710d05903fdf07+00001e1a5f Of course, if MD5 is considered to be too weak even with the inclusion of the length, one could produce a ".L" or "+L" version of any hash function. However, longer hashes will end up running into the 78-character limit. *This is a number with 4.75 million digits that the bc utility on my laptop took almost 5 minutes to calculate. Provide feedback on this episode.

Steven Holl and partners Dimitra Tsachrelia Holl, Olaf Schmidt, and Roberto Bannurs join Architectural Record's DESIGN:ED Podcast to discuss their expansion into Asia through their Beijing office, the design process through their small team of twenty-five designers, and Steven reflects on the the past 50 years of SHA

Audio Transcript Elders here and I get the privilege of preaching for you guys this morning. So quick announcement before we get too far. It is a holiday weekend, so we don't have our full kids ministry as usual. So we have, we'll get all the kids in here today. So we got snacks and activities over there kind of where you walk in and then if, if, you know, I got four boys, we only got two here today. So I get it. If they get a little antsy and we need some more room to run, you can go through this back door here, you know, kind of turn back around this way. But we have a meeting room down there where I think the service is projected and just, just some space for the kids to move and you can still follow along with the service. So, yeah, like I said, my name is Rob Fisher, one of the elders here, privileged to. Privilege to preach for you guys today. And so every summer we try to give Aaron, our main teaching pastor, the at least eight weeks off or so out of the pulpit. We think it's important for a couple reasons we want, you know, the Bible says that elders should be, should be able to teach. So we try to get all the elders in here and we also elevate. We elevate preaching, not the preacher. You know, we think it's important not to. We love Aaron. We love the faithful week. He does faithful work. He does week in, week out. But we think it's important to, to be developing other voices and not just be only receiving the word from, from one guy. Now I will say Aaron is preaching his campground this weekend. So they've done a lot of faithful ministry there and we're excited they can do that. So just an overview today we're continuing our series through the book of Exodus. So we're in Exodus chapter 6 today. So we'll start out by reading the text. We'll pray together. Then we're going to work through the text together really line by line. And Lord willing, after we're done working through it, we'll put some main points to it and some themes and we'll see how God is going to use the life and the story of Moses to inform us how we should live in the here and now. Right? So again, we're in Exodus chapter 6 today. We can go ahead and turn there. Continue, continue to the book of Exodus. We're doing this summer. We're going to follow the life of Moses. God has been calling him to be a, to be a part of delivering the Israelites out of Egypt. And we're going to we're going to pick up here in chapter six. So this is the word of the Lord. But the Lord said to Moses, now you shall see what I will do to Pharaoh. For with a strong hand, he will send them out. With a strong hand, he will drive them out of his land. God spoke to Moses and said to him, I am the Lord. I appeared to Abraham, to Isaac and to Jacob as God Almighty. But by my name, the Lord, I did not make myself known to them. I also established my covenant with them, to give them the land of Canaan, the land in which they lived as sojourners. Moreover, I have heard the groaning of the people of Israel whom the Egyptians sold as slaves. And I have remembered my covenant. Say therefore to the people of Israel, I am the Lord. And I will bring you out from under the burdens of the Egyptians. And I will deliver you from slavery to them. I will redeem you with an outstretched arm. With great acts of judgment, I will take you to be my people. And I will be your God. And you shall know that I am the Lord, your God, who has brought you out from under the burdens of the Egyptians. I will bring you into the land that I swore to give to Abraham, to Isaac and to Jacob. I will give it to you for possession. I am the Lord. Moses. Thus. Moses spoke thus to the people of Israel. They did not listen to Moses because of their broken spirit and harsh slavery. So the Lord said to Moses, go in. Tell Pharaoh, king of Egypt, to let the people of Israel go out of his land. Moses said to the Lord, behold, the people of Israel have not listened to me. How then shall Pharaoh listen to me? For I am of uncircumcised lips. The Lord spoke to Moses and Aaron and gave them a charge about the people of Israel and about Pharaoh, king of Egypt. To bring the people of Israel out of the land of Egypt. Now these are the heads of their fathers houses. The sons of Reuben, the firstborn of Israel. Hanak, Palu, Hezron and Carmi. These are the clans of Reuben. The sons of Simeon, Jamil, Jamin, Ohad, Jakin, Zohor and Sha'. Ul. The sons of the Canaanite woman. These are the clans of Simeon. These are the names of the sons of Levi according to their generation. Gershon, Kohath and Merari. The years of the life of Levi being 137 years. The sons of Gershon, Libni and Shimei. By their clans, the sons of Kohath, Amram, Ishar, Hebron and Uziel. The years of the life of Kohath being 133 years. The sons of Merari, Mahil and Mushi. These are the clans of the Levites according to their generations. Amram took as his wife Jochebed, his father's sister, and she bore him Aaron and Moses. The years of the life of Amram being 137 years. The sons of Izar, Korah, Nepheg and Zikri. Don't know about that one. Sons of Uzziel, Mishael, Elsaphan and Sitri. Aaron took as his wife El Shaba, the daughter of Amminadab and the sister of Nahshon. And she bore him Nadab, Abuhu, Eleazar and Ithamar. The sons of Korah, Asir, Elkanah and Abiasaph. These are the clans of the Korahites. Eleazar, Aaron's son, took as his wife one of the daughters of Phutiel, and she bore him Phinehas. These are the heads of the fathers, houses of the Levites by their cleans. And these are the Aaron and Moses, to whom the Lord said, bring out the people of Israel from the land of Egypt by their host. It was they who spoke to Pharaoh, king of Egypt, about bringing out the people of Israel from Egypt. This Moses and this Aaron. And on this day, when the Lord spoke to Moses in the land of Egypt, the Lord said to Moses, I am the Lord. Tell Pharaoh, king of Egypt, all that I say to you. But Moses said to the Lord, behold, I am of uncircumcised lips. How will Pharaoh listen to me? Let's pray. Lord, you're grateful for your word. Grateful that we get to learn from it and study it. We're grateful that your word, it studies and examines us as we study and examine it. Grateful for the life of Moses and the story of Moses. We pray that we would be faithful learners of it. We're grateful that you've sustained this church. And we ask that you would. I ask that you would help me speak your truth. Clearly. We don't come here just out of. Simply out of practice. We want it to be beneficial for the building up of your church, beneficial for the equipping of your saints. And. Yeah, we just pray that it's for your glory and for the. For the good of. For the good of those who know you. And it would be a means of evangelism for those who don't. So it's in Jesus name we pray. Amen. So Exodus 6 is just a. It's just one chapter in the larger Moses narrative, right? So before we can focus on the, on the details of this passage, we have to remember where it sits within the larger story. So if we come to chapter six, without considering the setting of Moses life and his calling and the recent events, we're going to miss a lot of the weight of what God says here. So the Bible, right, is first and foremost a book about God and God's work to bring redemption, restoration to a fallen and rebellious and sinful people. And in this section of Exodus, though, God is in the process of bringing his people out of slavery in Egypt, and he's using Moses as his church chosen instrument. And because of that, we get this kind of like mini biography of Moses. So chapter six should be read as a chapter within a larger story. It is an isolated scene, but we can't. We can't really understand that isolated scene without the broader context, right? So before we work through chapter six, we need to. Just briefly, I want to look back briefly at Moses life and just see what's brought him to this moment. So, so Moses was an Israelite boy. He was born into an Israelite family while the Israelite nation is enslaved in Egypt, right? And when he was born, there's an Egyptian decree that says, you know, all the Israelite boys need to be killed. The Israelite nation is becoming too strong. Moses, however, was miraculously saved by his mother. He's eventually adopted by the Egyptian royal family, and he grows up in the Egyptian royal household. He's 40 years old. He's an adult. And Moses, he's somehow knowing that he's actually an Israelite, and he's seeing the slavery and the oppression of the Israelites, his true people. He stops an Egyptian who was beating an Israelite by murdering the Egyptian, right? And the day after his murder, Moses realizes he's like, I am in trouble. So he flees, he settles in a foreign land. He lives out. And he lives out 40 years, the next 40 years, right, as a shepherd in Midian. So he has a Midian wife, he has a Midian family, he has an occupation, and he's made a life for himself in this. This foreign land. Now, while Moses is being a shepherd, he has an encounter with God. God charges him to be the means by which God takes the nation of Israel out of Egypt. And in that encounter, Moses raises a lot of objections about his own shortcomings for the tasks. We're going to get into more. We're going to get into more of those shortcomings as we continue. But just know that Moses had a lot of questions and concerns about the task that God is giving him. And in response to Moses concerns and questions, God gives Moses powerful signs and miracles to demonstrate his power. And God also gives Moses the help of his brother Aaron to act as Moses spokesman, since Moses is always expressing his concern over his inability to speak well. Right? So that initial exchange between God and Moses is like all of chapter three and half of chapter four. Then at the end of chapter four and through most of chapter five, Moses then is acting on God's command to go back to the people of Israel who are enslaved in Egypt, and then to Pharaoh and to tell them that, you know, God is going to bring them out of Egypt, right? So Moses and Aaron, initially, they go to the elders of Israel. They tell them, God is going to deliver you from Egypt. And obviously this is well received, as we can imagine. And the Bible says the people believed and bowed their heads and they worshiped. But next, in chapter five, the end of chapter five, Moses and Aaron take their message to Pharaoh. And it goes about as well as we can imagine. So we covered last week. It was. It was far from well received by Pharaoh. Pharaoh does not let the Israelites go. And instead of letting them go, he increases their workload. So the Israelite work leaders take their complaints to Pharaoh. Pharaoh receives them without a shred of sympathy. And the Israelite slaves, then they turn their frustration towards Moses and Aaron. And that's seen at the last, at the end of chapter five. Here. This is the last scene that we have before we go into where we're starting today, into chapter six. So I'm going to read you these verses that lead up to where we're going to start from today, so we can get a grasp on the setting here. So Exodus 5, 20, 23 says they met Moses and Aaron. This is the. They say the Israelite foreman who are waiting for them as they came out from Pharaoh. I just can imagine the scene. Moses and Aaron are outside the meeting room. They're just like, oh my gosh, this is not going good, right? And they say to them, the Lord look on you and judge you because you have made a stink in the sight of Pharaoh and his servants. You've put a sword in their hand to kill us. Moses turned to the Lord and said, lord, why have you done this evil to this people? Why did you ever send me? Since I came to Pharaoh to speak your name, he's done evil to this people, and you have not delivered your people at all. So again, the background matters here, because chapter six Begins with Moses discouraged. The people are downcast and Pharaoh is unmoved. So when God replies to Moses, he's replying to, you know, he's replying to his chosen instrument. Moses is still chosen, but the chosen instrument is once again, he's questioning God's plan. He's questioning God's timing, he's questioning his own calling. So we enter chapter six. Keep this God's. Chapter six is God responding to this mood in Moses. And he's answering Moses's frustrations and fears. So in response to Moses complaints, God is gonna, he's gonna reply to Moses questions, not directly, but rather he's gonna call. He's gonna call back to his previously stated purposes. So God is, there's, there's kind of a short answer in verse one, and then there's the long answer in verses two through eight. So verse one says, the Lord said to Moses, now you shall see what I will do to Pharaoh. With a strong hand, he will send them out. With a strong hand, he will drive them out of his land. So the short answer is that God is going to use his strong hand. And this verse, right, the verse is a good reminder to be a good and thorough student of the Bible, right? If we read this over too quickly in this translation of the Bible, it's like it's not clear who the strong hand belongs to, if it's God or Pharaoh. But if you look in the commentaries or the translation, it says the first and second strong hand, it's God. This is all God's work. And this is similar language to the initial conversation between God and Moses at the burning bush about this, how this interaction would go. So like Moses first encounter with God at the burning bush, it lays out how the deliverance process is going to go. And we don't see all the details of the narrative laid out in the in the burning bush conversation, but we see, we can see most of the narrative cover. So Exodus 3, verses 19 and 20. We also, God is using the similar language to convey, to lay out the extraction process of how it's going to go. He says, I know the king of Egypt will not let you go unless compelled by a mighty hand. So I will stretch out my hand, my hand again, and strike Egypt with all the wonders that I will do in it. And after that, he will let you go. So this, this repeated language matters, right? The strong hand, the mighty hand, the outstretched arm, it all points us to the same truth. Israel's deliverance is only going to come by God's power, right? Israel's deliverance is only going to come by God's power. So when we think about verse one, it's just important to see that God is clearly stating that the deliverance of his people will be by his power, his mighty, strong and active outstretched hand. It's important to note that it's not from the willpower of Moses over Pharaoh, and it's not from the generosity of Pharaoh either. Right? The Israelite people can only be on. They're only going to be delivered by the workings of a strong and all powerful God. And the people will be led by Moses, he says, but only because Moses is the man that God chose to be the messenger. So the people would be freed by Pharaoh, but only because of the more powerful and strong mighty hand of God that he showed over the stubbornness of Pharaoh. Right? So God's short answer to Moses is that my promise is not wavered. Moses says, why me? Why is this so hard? Why can't we make any progress, right? God essentially says this. He says, keep watching what I will do. So the current difficulty Moses finds himself in, it's not evidence that God's plan has failed. It's actually evidence that things are going to according to plan. Like Pharaoh will not be easily moved. This was laid out at the burning bush, right? So in God's short answer to Moses in verse one, that's, that's the short answer in verse one. But now let's look at the longer answer, verses two through eight. So as I was reading and I was meditating on this task, being prepared for this, I was just struck again at how God's lengthier reply to Moses groaning again. It's a repetition of something that's already been laid out in the Moses narrative, right? It's been laid out in God's conversation with Moses at the burning bush. So looking at verses four and five, it says, I established my covenant with them to give them the land of Canaan. And I heard people's groanings as slaves. And I remembered my covenant. I remembered my covenant. The same language that Moses uses. So Moses wrote all this when he writes the end of chapter two. At the end of chapter two, just this huge turning point in the narrative, you know, Moses has established himself in the land of Midian. Meanwhile, business as usual, we can say, continues in Egypt. And the rest of the nation of Israel is still under the oppression of Egyptian slavery, right? Chapter 2, verse 23 and 24 says, the people of Israel are crying to God for help to be freed from slavery. And God hears their Cries the key words here. God remembers his covenant with his people. God remembers his covenant with his people. After that, the narrative turns and God calls Moses at the burning bush. Right then, in the burning bush encounter between God and Moses, God twice recalls his covenant to give the land of Canaan to the offspring of Abraham. And that covenant is going to pull us way back to Genesis 12, the Abrahamic covenant in which God promises. Abraham says, your offspring will inhabit the land of canaan. So Genesis 12 is really the basis of the Exodus narrative because it's setting, it's establishing the promise that God's people will have a home where they can live and prosper and worship the true God. Now, keep working forward through verses 6, 7, and 8, God is gonna. He's gonna drive the details of this promised home even further. It's his promise to his people to remember the covenant, right? So verse six says, I, God, I'm going to free you from Egyptian slavery. And we see the imagery of God again here says, I'm reaching out and pulling his people out of slavery with an outstretched arm. In chapter four, God says, I'm going to use a mighty hand. In the beginning of chapter six, he says, I'm going to use a strong hand. And now here in chapter six, verse six, God says, it's worth an outstretched arm with great acts of judgment, right? In verse seven, it says, you will be my people, I will be your God, and you will know that I brought Israel out of slavery. And finally, verse 8 reminds us of the covenant that God made with Abraham. Says God, the promise that God would give the land of Canaan to the Israelites. Okay, so that's our first eight verses of this chapter. And this narrative is going to continue in verse nine. And Moses is going to start taking action on these commands next. But before we get into that, let me just look it back on these eight verses. I want to summarize as best I can here. So verses one through eight, they're. They're God's reply to Moses's grumblings, really, at the end of chapter five. And so if this were like. So I was thinking about this. This is a TV show. It's divided into episodes, right? Chapter 5 ends with. With Moses in the depths. He's standing outside of the meeting place if the Israelite foreman had just brought their failed appeal to Pharaoh. And so, like, right before the credits roll, Moses is just discouraged. He's frustrating. He's wondering why his obedience to God's commands have only made things worse. And I was thinking about this, the Bible doesn't tell us. We don't get any physical demonstrations from Moses in this moment. So I can only imagine it from my own experience. But I'll just say this, if you don't know me, I've worked in construction management for the last. Trying to remember now, 6, 7, 8 years now 9 out of 10 days wear work boots, jeans, a butt down shirt and a hat. When I need to look more presentable, I just don't wear the hat. Okay? Right. But when something goes wrong on a job site, which believe it or not, sometimes happens, right, the person responsible, usually me, you have to figure out what happened, we have to figure out how to fix it. You have to figure out how long it's going to take and then you have to explain it to everybody involved. Right. And then sometimes when multiple things go wrong at once, like my hat comes off, it's a good thing to throw when you're frustrated, right. And your hands go through, your hands go through my hair like this, right. And you're just going, I don't know anything, I don't know anything about anything. Right. But this is like, this is the kind of human frustration that I, that we see Moses in here. Like, we obviously don't know what he was wearing. We don't know if he wears a hat, if he throws it, we don't know if he turned around and kicked the sand or punched the wall. But, but because, but the, his words here, they're a man overwhelmed by a mission that seems to be collapsing in front of him. And we see this frustration mounting in Moses right here. So that, so Moses again, just keep this in mind before this whole conversation happens. Moses is rejected by Pharaoh, he's blamed by the Israelite foreman. And then he's just kind of like, he's like, this is all going backwards. Like nothing is going right here. So his questions at the end of chapter five, they're not like calm theological observations. They're the words of a desperate man. And he's like, he's like, I'm trying to be obedient, but all I'm doing is leading to more suffering here. So that's the first thing to remember in these first eight verses, right. God's answer is replying to a moment of great frustration. Okay, the second thing to remember here is that God never told Moses it was going to be easy. He was like, like at no point was he like, you're just going to waltz in there and it's going to, you know, it's one conversation. It's over, right? It's not how it's laid out. From the burning bush onward God. He's already told Moses that Pharaoh would resist, that the deliverance would require God's mighty hand. So God's reply isn't a change of plan. It's more of a reminder of the plan that he's already revealed. And it's a reminder that Moses, he's like, you should have expected some hardship here, right? And the third thing to remember about these first eight verses, it's God presenting himself as the covenant maker and the covenant keeper. And God is delivering Israel from slavery by delivering Israel from slavery and bringing them one step closer to the land of Canaan. It's more than Moses assignment. It's actually. It's God fulfilling the promise he made to Abraham. So Moses has to trust in this difficult obedience. He says, I have to trust that this is a part of God's larger plan. Okay, okay, we'll keep working through it here. Let's look at verses 9 through 13. I'll read these for us. Just to refresh it here. Moses spoke thus to the people of Israel, but they did not listen to Moses because their broken spirit and harsh slavery. So the Lord said to Moses, go in, tell Pharaoh, king of Egypt, to let the people of Israel go out of his land. But Moses said to the Lord, behold, the people of Israel have not listened to me. How then shall Pharaoh listen to me? For I am of uncircumcised lips. The Lord spoke to Moses and Aaron and gave them a charge about a people of Israel, about the people of Israel, and about Pharaoh, king of Egypt, to bring the people of Israel out of the land of Egypt, Egypt. So. So first of all, here, I think we got to give Moses a little bit of credit here. He has some. We have obedience without grumbling in this case, right? He does what God commands. He's delivering the covenant reminder message to the people. But he hits another setback here. The message falls on deaf ears, right? Verse nine says that they don't. They wouldn't listen because their broken spirit and the harsh slavery. So, like going back to chapter five, Pharaoh's strategy has worked, at least for the moment. And the burden on the Israelites has become so heavy that, like, the mental occupation of survival has crowded out any glimmer of hope. And it's just one of the painful realities of this passage is like, when people are. When you're just crushed by the weight of the present moment, it's hard to see any promise of the future. So the Israelites, I don't think they're rejecting God's promise because it's untrue. I think they're just too burdened to receive it right now. So then moving forward in verses 10 through 13, the focus is going to shift from, from the people's inability to hear God's promise to Moses ongoing struggle to trust God's calling. So, so God tells Moses, he says, go back to Pharaoh and command to let Israel go. But immediately, Moses immediately goes back to his familiar objections. And Moses argues that, he says, if the people of Israel won't listen to me, Pharaoh certainly won't, right? He's like, these are the people. I'm these people who are going to benefit from this, right? Why is Pharaoh gets nothing out of this? Why would he listen? He says, he says, I have uncircumcised lips. And other translations say I have faltering lips, I have poor, poor speech. So in other words, Moses is saying the people who should most want to hear this message are not listening one, and then two. So why should Pharaoh? And lastly, third, I'm still not a good communicator. So God answers, he answers both objections. He gives a charge to Moses and Aaron. And Aaron's present presence is an answer to Moses concerned about speaking, right? Like we go back to chapter to the burning bush encounter. God says, I'll give you Aaron to help you speak, right? So just having Aaron there is an answer to one of the objections. Then the charge itself to Moses and Aaron, it just keeps it mission focused, right? He says, you gotta speak to both Israel and Pharaoh because God me, I am still intending to bring the nation of Israel out of Egypt. So, so neither Pharaoh's resistance, nor Israel's discouragement, nor Moses insecurity can overturn God's command. Okay, so that's, so we're through verse 13 now. Now at this point the narrative is going to pause for a genealogy and like, rather than skipping over it, we need to, we need to, we need to look through this and see how this serves the, the flow of chapter six and how it fits within larger narrative of the Old Testament. This is by no means the, the longest or the most, the most thorough genealogy of the Old Testament. But this one, the purpose of this genealogy, it's going to anchor Moses and Aaron and the family line of Israel. And it reminds us that this rescue mission that we're on here is, is tied to God's long standing covenant promise. So we see the genealogy start with Reuben and Israel, and Israel is another Name for Jacob. And Jacob, right, is the grandson of Abraham, Abraham, Isaac, Jacob. And so we see again that Moses, he's just God's tool to fulfill the covenant between God and Abraham. Okay. And secondly the text self identifies its purpose in verse 26 to 27 says these are the Aaron and Moses to whom the Lord said bring out the people of Israel from the land of Egypt by their host. It was they who spoke to Pharaoh, king of Egypt, about bringing the people of Israel from Egypt. This Moses and this Aaron. So by including this family history, Moses connects the deliverance of Egypt back to Abraham, Isaac and Jacob. He's not just, he's not stepping into this random moment in history. He's being placed place within the covenant story of God that God has been working on for generations. So this genealogy reminds us that God's promise has a history and his faithfulness is not interrupted by Moses weakness or by Pharaoh's resistance. Okay, final section of text here, verse 28:30. It's going to return us back to the main narrative, right? God is again going to direct Moses to speak to Pharaoh. And that's going to set us up for the events in chapter seven, right? There's a slight, there's a slight difference here. It says, tell Pharaoh, King of Egypt, all that I say to you. So we're kind of setting up for what's going to be happening next here. But this genealogy has reminded us that God's covenant purposes are still moving forward. And now the narrative is going to remind us that Moses has to continue forward as God's messenger. Right? But Moses again is going to repeat his old objection. He says, I'm not a strong speaker. How will Pharaoh listen? And the chapter is going to end with this kind of unresolved, unresolved tension in Moses mind. But not, not an unresolved, but nothing unresolved in God's plan. Right? The tension is with Moses. So that's our, that's our, that's our text, that's our passage. So Lord willing, let me just try to wrap this up for us here. It's not, it's not hard to see the repeated patterns here, right? As I, when I start writing a sermon, I have the Bible and I have a blank piece of a yellow legal pad. And I just, I make notes verse by verse, verse by verse. And as I'm doing this, I'm like, Moses complains about inability. God reminds him of God reminds Moses of God's greater purpose. Moses complains again. God reminds Moses again. Moses complains. I mean I Mean, it's like, it's not, it's not a. We don't have to be scholars here to see this repeated pattern, right? But that's like the power of the narrative, though. Like God is giving Moses this clear command. It's grounded in his power, it's grounded in covenant faithfulness. But Moses just keeps going back to his own weakness. Then God keeps pointing Moses, think beyond yourself. He's like, he's pointing Moses away, away from himself. He's pointing Moses back towards God who can accomplish the deliverance, right? And as we think about applying this passage, we have to be careful that we don't turn this into like the hero's journey of Moses and needing to believe in himself, right? The main point is not that Moses finally finds enough courage within himself. And that's the risk. These well known Old Testament narratives like Joseph, Moses, David, Daniel, Jonah, to name a few, that's the risk of these passages. The main point of these is that God is faithful, God is powerful, and God is using weak messengers to carry out his saving work. And that the danger in reading these like famous biblical narratives as if their deepest lesson was merely like, follow the healer's good traits and avoid his bad traits. Like, there's just a we can learn from Moses. But the shortfalling of that is that these characters and Moses, he's not the central figure of the passage, right? The strong arm of God, the mighty hand of God the mighty. The strong hand of God is the force that keeps the story moving forward. So when Moses is just repeatedly questioning his ability to do the work that God has called him to do, in one sense he's right. He's not wrong in his assessment of his own abilities, like Moses did not. He doesn't have the power to change Pharaoh's heart. He doesn't have the power to break the Egyptian oppression. He doesn't have the power to fulfill God's covenant promise. But Moses, still, he just keeps missing the point. It's like God is never asking him to be the deliverer. He's. God is asking him to be the messenger of the deliverer, right? Exodus chapter 3, verses 19 and 20 establish this. They say, I know that the king of Egypt will not let you go unless compelled by a mighty hand. So I will stretch out my hand, this is God speaking, and strike Egypt with all the wonders that I will do in it. And after that he will let you go. So again, God is never asking Moses to be the mighty hand. He's just asking Moses to be the messenger. God is never commanding Moses to fulfill the covenant by his own strength. He's just commanding Moses to be an obedient participant in, in God's plan of keeping the covenant. So guys, if we can, this is like, if we can get this through our brains, we can save ourselves so much worry and hanry and consternation. Like, we are not the Saviors, we are not the Saviors. Moses cannot deliver Israel, deliver Israel by his own strength. And we can't deliver ourselves from the consequences of our own sin. Right? We can't save ourselves. Moses couldn't do it. We can't do it. Salvation belongs to the Lord and our calling is just faithful obedience in that. Now back to thinking about, thinking about this narrative as a whole. Like when we read narratives and especially these biographical narratives, it's easy to be the critic. So I say this next part with some hesitation because I don't, I'm confident I would not have done much better than Moses if I were in this situation. So with that trepidation, I, I, if we can glean one like kind of follow Moses lesson out of this or maybe don't follow Moses lesson. The, the lesson we need to learn is we need to be better at speaking the truth to ourselves, right? Moses has some moments of faithful obedience, but, but he's, more often than not he's, he's just plagued by his own self doubts. So when we think about this in the real world, I think about the phrase, I don't know where I heard it first. It's like you don't rise to the occasion, you drop to the level of your training, right? So I've just gotten done this summer. It's the seventh summer I've coached Demetrius, our oldest in baseball. And the past two summers I've been the first base coach. So I get a little bit of like mid at bat coaching time. And it takes me about half the season to remember that like you're not significantly moving the needle in like player development and talent in the middle of the game, in the middle of the at bat, right? Like you got a player with a bad swing at the beginning of that bat. Nothing you can say is really going to make a significant adjustment in the middle of the at bat. So like in the middle of the, in the middle of the game, in the middle of the moment. Most people, we don't rise to the occasion, we just stoop to the level of the training. Like the game moves so fast, the next moment comes so fast and the next moment is so overwhelming that like you stoop to the level of your training, right? So what we can learn from Moses Bad example here is that we have to be faithful and consistent and diligent in consuming what is right and true and what is from God. And we have to be faithful and consistent and diligent in reminding ourselves that like God is the strong and mighty hand and we are not. Right. And again, in full honesty, I don't think I would stack up much better than Moses. Again, it's easy to be the critic. Our life isn't canonized, Right. The main application is not be better than Moses. The main application is this. Like, we have to be mindful of how highly we view our own abilities and we have to be mindful of how low or not we view God's abilities. Right? We have to be mindful of how highly we view our own abilities. And we have to be mindful of how low or how high we view God's abilities. Right? One of my dear friends and mentors in construction and just life is a man named Travis. He's been doing construction management for over 30 years. He's a wonderful man of God, father of three faithful kids, grandfather, he's in construction terms. He's forgotten more work than I've ever managed and he's forgotten more lessons than I've ever learned yet. Right. If you've been to Lucille Downtown, he managed the renovation. It turned the bank vault into this wonderful event space. He's managed like a 500,000 square foot manufacturing plant. He has the experience and the credentials to be respected. And when I first met Travis, I'd been managing projects for like two years. I was like the most stressed out I had ever been. I had more responsibility than I ever had. Like deadlines in 1, 2, 3, 4 weeks. Coming up, Rachel's eight months pregnant with Chris. I'm like overwhelmed. And I meet Travis. I can remember it's like the Panera in Fitchburg. I'm like, Travis, how do you manage this? And he didn't. I can still remember this conversation. He says he didn't give me any. Do this every day. This is my project management checklist. He goes, you know, Rob, you do everything you can. Sometimes you just have to pray those projects over the finish line. Like that was it. It's like, it's, it's hopefully simple, but. But painfully simple, right? It's like you do all we can, but we have to. We have to. We have to show up, but we have to. We have to show up and do the work that God has called us to. Do diligently. But we have to realize that there are responsibilities and goals that seem impossible for man to shoulder. So we have to have to appeal to the all powerful God for help. So when we think about Moses and our narrative today, like Moses repeated objections, they just reveal we're seeing a man who felt the weight of his own weakness, but he struggled to rest in the strength of God. So church just wrapping this up. As we continue to think about Moses and we continue to think about God using Moses to carry out his work, my prayer is that we would learn to be faithful and obedient voices for God in the world. And not because we're strong enough to accomplish his purposes, but because we serve a God who is. So that's all we got for today. Let me pray for us today and then we'll do Lord supper after that. Lord, what a, What a joy and a burden it is. To be able to. Just take time to go into Moses's life in detail and take time to see, to see his shortcomings and to see, to see your strength and your promises and to see how you're using a flawed and sinful man to fulfill your promises, to fulfill your plan to redeem the world. Like. Pray for us, pray for our church that we would, we would diligently serve, we would diligently show up, we'd be faithful, obedient servants. But we would ultimately remember that it is not, it's not on our own strength. We serve an all powerful God who has a strong hand and a mighty arm. Even thinking of this sermon today, you're using a flawed and sinful man to bring, to deliver a divine and holy word here. So pray these words will not return empty and that they would be faithful for the good of your church, the evangelism of the world, and for the building up of the saints. It's in Christ's name we pray. Amen. The post God Promises Deliverance – Exodus 6: 1-30 appeared first on Red Village Church.

Sha & Jon are back this week and we discussed the following: What's new on streaming and theaters.Jon does a deep dive on Supergirl. A24 collaborates with Google Ai.Disclosure day makes over 200 mil.Werewulf trailer reaction and more! 

Today we preview the 2026 Prefontaine Classic which will showcase some of the most high quality fields we have seen all year. This includes Melissa Jefferson-Wooden taking on Sha'carri Richardson, Shericka Jackson and the Clayton Twins over Women's 100m, Oblique Seville vs Kenny B, Trayvon Bromell and Kanyinsola Ajayi in the Men's 100m, Collen Kebinatshipi vs the Americans in the Men's 400m, Masai Russel vs Tobi Amusan in the Women's 100H, and much much more.-------------------------------------------

A number of sources teach that if a person puts on two garments at the same time, he is likely to forget the Torah he has learned. This is mentioned in the Sha'ar Ha'kavanot, based on the teachings of the Arizal. It is brought also by the Mishna Berura. An example is placing one's Kippa in his hat, and then placing the hat on his head, such that he puts on both head coverings simultaneously. Another example is somebody who is going skiing and puts on two pairs of socks – he must put one sock on the foot at a time, rather than placing one sock inside the other and putting them together on his foot. This can also be relevant to a person wearing a shirt and a sweater; he must put on the shirt and then the sweater, rather than putting the shirt inside the sweater and then putting them on together. This applies also to those who wear two jackets; each must be put on separately. The reason for this Halacha is that according to Kabbalah, a garment is surrounded by an "Or Ha'makif" – a "supernal light." In fact, when we recite each morning the blessing "Malbish Arumim," thanking Hashem for the blessing of clothing, we refer to the special "light" that surrounds the clothes that we wear. This "light" has the effect of bringing a person Kedusha (sanctity) and warding off the Kelipot – the harmful impure forces that threaten him. If a person puts on two garments simultaneously, the inner garment does not receive the "Or Ha'makif." It must first be worn alone so it can receive this "light" before the outer layer covers it.

Tom Hardys rapkarriär, Margret är problemet och havets alla monster. Lyssna på alla avsnitt i Sveriges Radios app. Hela veckans Morgonpasset i P3 hör du i Sveriges Radios app.Sommaren är officiellt över – dags att börja förbereda sig för jul. Margret Atladottir är ÄNTLIGEN tillbaka från semestern och efterlyser sin gua sha. David Druid utser henne till ansiktet utåt för psykisk hälsa. Matilda Rånge från P3 Nyheter om att Vinted anklagas för barnhandel och den nya trenden ”darecation”. Vi ringer upp influencern och Parisbon Sandra Beijer om extremhettan i Paris och det tillfälliga alkoholförbudet. David riktar skarp kritik mot Shakiras VM-öppningsnummer och en ABC-reporter har hamnat i blåsväder efter en Bosnien-kommentar. Vi snackar om alla saker som försvinner och sedan ALDRIG dyker upp igen. Dessutom blir det ett hett snack om kvantfysik, Runar Sögaard har hamnat i klammeri klammera och djurexperten Tom Arnbom gästar studion. Vi snackar om den omtalade silverkindade blåsfisken som skapar kaos i Medelhavet och om alla monster som gömmer sig i Sveriges hav. Margret slår dessutom ett slag för att alla ska ha ärter i frysen. Och ja – Tom Hardy har släppt ett överraskande hiphopalbum.Tidpunkter i avsnittet:11:47 Nyhetsfördjupning: Vinted anklagas för barnhandel21:15 Alkoholförbudet i Paris40:32 Nyhetsfördjupning: Darecation1:07:01 Havets alla monsterKapitellänkarna ovan leder till avsnittet utan musik i Sveriges Radios app.Programledare: David Druid och Margret Atladottir.

Gambling has moved from casinos to our phones. FanDuel, DraftKings, BetMGM, ESPN Bet, Kalshi, and day-trading platforms have made “action” available every minute of the day. When is risk-taking legitimate, and when does it become gambling? Is sports betting different from day trading or prediction markets? What are the dangers of addiction, wasted time, and chasing easy money? with Rabbi Chaim Jachter – Rav of Sha'arei Orah in Teaneck, Dayan on the Elizabeth Beis Din – 25:10 with Rabbi Moshe Rotberg – Rav of Zichron Yechezkel, Toms River NJ, Rov of Hatzalah of Central Jersey, Pyscotherapist - 47:11 with Mr. Yehuda Liff – Therapist at Retorno, Specializing in addiction – 1:09:38 מראי מקומות   

Jon & Sha are back this week and they discussed the following:NYC Knicks winning the Championship and the aftermath.The World Cup so far.Evil Dead almost gets a NC-17 rating.The Box Office this past weekend.Discolusre Day buzz, a live Q&A & more!

Plus, UK Rape Gang Inquiry Shocks World, Horrific Findings Detail Over 250,000 Young White Girls Subjected To Repeated Gang Rape, Trafficking, Pregnancy, Forced Islamic Conversion

durée : 00:58:28 - Avec philosophie - par : Géraldine Muhlmann - La philosophie arabe classique s'est développée autour de grandes questions métaphysiques, logiques et théologiques, en articulant raison et révélation. Parmi ses figures majeures, Avicenne et Averroès ont profondément marqué les débats sur la connaissance, l'être et l'interprétation des textes. - réalisation : Carla Michel, Axel Dubois, Shaïma Giboire, Corinne Amar, Nicolas Berger, Nassim El Kabli, Luna Hadjla - invités : Meryem Sebti Historienne des idées, directrice de recherche au CNRS, Olga Lizzini Professeure des universités, elle enseigne la philosophie arabo-islamique et l'islamologie. Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:59:00 - Avec philosophie - par : Géraldine Mosna-Savoye - Dans "La Peste brune", Daniel Guérin livre un témoignage écrit à chaud sur la montée du nazisme au début des années 1930, nourri de deux voyages à travers l'Allemagne. Marquée par ce texte, l'historienne Ludivine Bantigny nous en parle. - réalisation : Nicolas Berger, Manon de La Selle, Shaïma Giboire - invités : Ludivine Bantigny Historienne, spécialiste de l'histoire des mouvements sociaux et des engagements politiques Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

Peter digs into Trivolve Tech's forensic management system after it passed 100,000 on-chain transactions on Cardano mainnet. The episode looks at what the milestone actually represents, how the evidence workflow appears to use hashing and zero-knowledge proofs, and why it stands out as a live government-style deployment rather than another proof of concept.Peter also connects the project to Trivolve Tech's broader work in India, including IndianChain and land-record infrastructure tied to millions of farmers and millions of acres. The result is a grounded look at how Cardano is being used for chain-of-custody records, tamper detection, and large-scale public-sector data integrity.Key Takeaways:- Trivolve Tech's forensic management system has surpassed 100,000 on-chain transactions on Cardano mainnet.- The use case focuses on preserving chain-of-custody integrity for police forensic evidence in India.- The workflow described in Catalyst materials combines SHA-256 hashing with zero-knowledge proofs to detect tampering without exposing sensitive evidence data.- Peter links the project to earlier Cardano Foundation work with Dubai Police, suggesting a broader pattern for blockchain-based forensic records.- Trivolve Tech's IndianChain proposal extends the story beyond forensics into government land and agriculture settlement records.- The episode frames this as practical enterprise adoption on Cardano, not a speculative or purely experimental demo.Links & References:- x.com: https://link.learncardano.io/4eWNUc- https://link.learncardano.io/Fkgrh4- Securing Forensic Chain of Custody for Indian State Govt (1million+ cases per year) Using Cardano and Zero-Knowledge Proofs: https://link.learncardano.io/GM6wgh- IndianChain: Indian Government's 10M+ Settlements on Cardano: https://link.learncardano.io/gEWuXU- x.com: https://link.learncardano.io/OpHZnR- Dubai Police will use blockchain to conduct investigations: https://link.learncardano.io/iKza9NWebsite: https://link.learncardano.io/bQ68RcX/Twitter: https://link.learncardano.io/3a1QtvDisclaimer: This content is for educational purposes only. Nothing constitutes financial advice.DISCLAIMER: This content is for informational and educational purposes only and is not financial, investment, or legal advice. I am not affiliated with, nor compensated by, the project discussed—no tokens, payments, or incentives received. I do not hold a stake in the project, including private or future allocations. All views are my own, based on public information. Always do your own research and consult a licensed advisor before investing. Crypto investments carry high risk, and past performance is no guarantee of future results. I am not responsible for any decisions you make based on this content.

durée : 00:57:30 - Avec philosophie - par : Géraldine Muhlmann - En grand analyste du roman, Roland Barthes, dans ses essais, étudie les mécanismes du récit, la construction des personnages et les effets de sens produits par l'écriture romanesque. Son approche renouvelle la lecture du roman, en s'intéressant au texte plus qu'aux intentions de l'auteur. - réalisation : Carla Michel, Axel Dubois, Shaïma Giboire, Nicolas Berger, Nassim El Kabli, Luna Hadjla - invités : Philippe Forest Romancier et essayiste, Antoine Compagnon Écrivain, enseignant et académicien français Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

The Kabbalists taught that when one recites the "Ana Be'cho'ah" prayer, he should arrange the words of the prayer in pairs. Meaning, he should say the first two words, briefly pause, say the next two words, pause, and so on. This is the instruction given by Rav Haim Vital (1543-1620), in Sha'ar Ha'kavanot, based on the teachings of the Arizal. This is brought later by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). However, Rav Meir Mazuz (1945-2025) ruled that one should not follow this custom, as the reading becomes unintelligible in this manner. By reciting the text of this prayer in pairs of words, one ends up saying, "Ana Be'cho'ah" – "Please, with the strength"; "Gedulat Yeminecha" – "the greatness of Your right"; "Tatir Serura" – "release those who are trapped"; "Kabel Rinat" – "accept the prayer of"; "Amecha Sagebenu" – "Your nation, protect us"; "Taharenu Nora" – "purify us, O Awesome One," and so on. The words are clearly not intended to be broken up in alternating pairs of two, as they have no meaning when recited this way. Rav Mazuz therefore ruled that one should recite the text of the prayer this way: "Ana Be'cho'ah Gedulat Yeminecha" ("Please with the power of the greatness of Your right"), "Tatir Serura" ("release those who are trapped"); "Kabel Rinat Amecha" ("Accept the prayer of Your nation"); "Sagebenu Taharenu Nora" ("protect us, purify us, O Awesome One"). (Incidentally, Rav Mazuz issued a similar ruling regarding the recitation of the famous verse, "Hashem Hoshi'a Ha'Melech Ya'anenu Be'yom Kor'enu." The Kabbalists instructed pausing after the word "Ha'melech," such that one should say: "Hashem Hoshi'a Ha'Melech, Ya'anenu Be'yom Kor'enu." Rav Mazuz noted that this reading sounds as though we ask Hashem to save the King ("Hoshi'a Ha'melech"). The proper way to read this verse, Rav Mazuz ruled, is with the pause after the word "Hoshi'a," such that we say, "Hashem save us; the King shall answer us on the day we call out.") Some Siddurim use a very complex system in punctuating this prayer, adding commas and periods, in an attempt to accommodate both opinions. In any event, Rav Yisrael Bitan writes that as the Arizal, the Ben Ish Hai and the Kaf Ha'haim all say that this prayer should be divided into pairs of words, it is difficult to dismiss this practice. Therefore, this is the preferred way to read Ana Be'cho'ah.

durée : 00:57:54 - Avec philosophie - par : Géraldine Muhlmann - S'inspirant de la linguistique, Roland Barthes s'intéresse à la science qui étudie les signes et la manière dont ils produisent du sens dans la société : c'est la sémiologie. Dès lors, si la société est un système de signes, pourquoi restreindre leur analyse aux seuls textes littéraires ? - réalisation : Carla Michel, Axel Dubois, Shaïma Giboire, Nicolas Berger, Nassim El Kabli, Luna Hadjla - invités : Typhaine Samoyault Enseignante universitaire, critique littéraire et romancière, Daniel Bougnoux Professeur à l'université de Grenoble, a établi l'édition critique de la Pléiade Aragon Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

After we recite in the morning the section of the Ketoret and the passage of "Abayeh Hava Mesader," we recite a very special prayer – Ana Be'cho'ah. This prayer was composed by one of the great Tanna'im – Rabbi Nehunya Ben Ha'kaneh, whom the Hida (Rav Haim Yosef David Azulai, 1724-1806) describes as one of the earliest Kabbalists, preceding even Rabbi Shimon Bar Yohai. The Ana Be'cho'ah prayer is so significant that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and many others write that if a person arrives late to Shaharit, and needs to skip the introductory portions of the prayer service, he should not skip Ana Be'cho'ah. This prayer consists of seven lines, each of which with six letters, for a total of 42 letters, and these 42 letters spell the special 42-letter Name of Hashem. This Name is the "elevator," the Name associated with rising to the upper worlds. It is critically important to recite Ana Be'cho'ah as part of our introduction to Shaharit because it elevates us to the heavens so we can present our Tefilot to G-d. By the time we recite the Amida, we want to be standing before the Heavenly Throne, so we can speak directly to the Almighty. The recitation of Ana Be'cho'ah elevates us to the higher spheres so we can speak to Hashem while standing in front of His Throne. It is proper to recite this Tefila slowly and to take note of the first letters of the words. This Name is alluded to also in the first paragraph of Shema, which consists of 42 words (from "Ve'ahabta" through "U'bi'sh'arecha"), corresponding to the 42 letters of this Name. For this reason, some Siddurim feature the letters of this divine Name alongside the words of this paragraph of Shema. Another allusion to this Name is found in Kaddish – specifically, in the phrase "Ve'yishtabah Ve'yitpa'ar Ve'yitromam Ve'yitnaseh Ve'yit'hadar Ve'yit'aleh Ve'yit'halal," which consists of seven words that each contains six letters, for a total of 42. Some have the custom to recite Ana Be'cho'ah each night before going to sleep. The soul departs and rises to the heavens when one sleeps, and so it is appropriate to recite this prayer which, as mentioned, is associated with elevation and ascent. Likewise, it is customary to recite Ana Be'cho'ah at funerals, Heaven forbid, as the coffin is being taken for burial, and the soul is ready to rise to the heavens. In some communities, Ana Be'cho'ah is recited before Lecha Dodi on Friday night, as we elevate ourselves to the higher plane of Shabbat. Likewise, many recite this prayer after counting the Omer, as the Omer counting is intended to elevate us in preparation for Matan Torah on Shabuot. The custom to read Ana Be'cho'ah following the recitation of "Abayeh Hava Mesader" was taught by the Arizal, as brought in Sha'ar Ha'kavanot. This is cited by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century), by contrast, writes that it is better to recite Ana Be'cho'ah later, just before Baruch She'amar. He explains that the world was created with the power of this 42-letter Name, and so it is appropriate to allude to this Name just before reciting "Baruch She'amar Ve'haya Ha'olam," when we give praise to Hashem who created the world. However, we follow the Arizal's teaching, that Ana Be'cho'ah should be recited after the section of "Abayeh Hava Mesader." One possible explanation for the Arizal's custom is that the section of "Abayeh Hava Mesader," which lists the various Abodot (services) performed daily in the Bet Ha'mikdash, omits Birkat Kohaim (the priestly blessing), which was recited each day in the Bet Ha'mikdash. In the Bet Ha'mikdash, the Kohanim reciting Birkat Kohanim would use the Shem Ha'meforash – the divine Name that is normally forbidden to utter, and according to some, this was the 42-letter Name. Perhaps, then, we add Ana Be'cho'ah – which is associated with this Name – after the section of "Abayeh Hava Mesader" to allude to the daily recitation of Birkat Kohanim in the Bet Ha'mikdash. The Ana Be'cho'ah prayer concludes with the pronouncement of "Baruch Shem Kebod Malchuto Le'olam Va'ed," giving praise to the exalted Name of G-d, which this prayer expresses.

durée : 00:57:46 - Avec philosophie - par : Géraldine Muhlmann - Dans "La Mort de l'auteur" (1967), Roland Barthes critique l'idée d'un auteur maître du sens de son œuvre. Il affirme que l'interprétation d'un texte ne dépend pas des intentions de l'écrivain, mais du fonctionnement du langage et de l'activité du lecteur. - réalisation : Carla Michel, Axel Dubois, Shaïma Giboire, Nicolas Berger, Nassim El Kabli, Luna Hadjla - invités : Eric Marty Écrivain et universitaire, Vincent Kaufmann Professeur émérite de littérature et d'histoire des médias à l'université de St. Gall en Suisse Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:58:12 - Avec philosophie - par : Géraldine Muhlmann - "Le Degré zéro de l'écriture", publié en 1953, est un essai majeur de la réflexion littéraire du 20ᵉ siècle. Roland Barthes y analyse les rapports entre langue, style et écriture, montrant que l'écriture est toujours un choix historique et idéologique. Il développe la notion de "degré zéro". - réalisation : Carla Michel, Axel Dubois, Shaïma Giboire, Nicolas Berger, Nassim El Kabli, Luna Hadjla - invités : Mathieu Messager Maître de conférences en langue et littérature française à l'Université de Nantes., Justine Brisson Docteure en littérature française Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

Working women, "big dogs" who want a soft life. Are UFOs real? Go and forgive your mother, and overcome fear.