Podcasts about Tav

Send us a textEn este episodio entrevistamos a Alejandro Bolaños García-Escribano, profesor e investigador de University College London y traductor de trabajos como «Born in Africa» (National Geographic) o «The Joel McHale Show» (Netflix).Alejandro nos guía por su trayectoria profesional, desde sus primeros pasos en España hasta su experiencia laboral y académica en el Reino Unido. Exploramos las diferencias entre ambos contextos en la concepción, enseñanza y práctica de la TAV, así como los retos y sinergias de compaginar el trabajo como traductor autónomo con la labor investigadora y docente.Hablamos también de las competencias clave que hoy se exigen a los futuros traductores audiovisuales y del profundo impacto que las plataformas de streaming han tenido en el volumen, la diversidad y las exigencias de calidad del sector. El episodio aborda además el papel de la automatización, la inteligencia artificial y la traducción automática en procesos como la subtitulación y el doblaje, reflexionando sobre si representan una amenaza o una oportunidad para los profesionales humanos.Finalmente, repasamos los principales temas tratados en el congreso APTIS celebrado los días 3 y 4 de noviembre.Consulta el episodio subtitulado y accede a la lista de enlaces en nuestro canal de Youtube.En sincronía by Damián Santilli, Blanca Arias Badia & Guillermo Parra is licensed under a Creative Commons Reconocimiento-NoComercial 4.0 Internacional License: https://bit.ly/3jXTwjB

This week on Newsroom Robots, host Nikita Roy is joined by Tav Klitgaard, the CEO of the Danish newsroom Zetland, to unpack the origin story of GoodTape — an AI transcription tool that began as an internal newsroom solution and evolved into a profitable, global product used far beyond journalism.Zetland is an audio-first newsroom in Denmark. But GoodTape wasn't born from an AI strategy or a product roadmap. It emerged from a familiar newsroom pain point of journalists spending hours transcribing interviews, with existing tools falling short, especially in non-English languages like Danish.In this conversation, Tav breaks down how GoodTape went from an internal experiment to a standalone, subscription-based product that quickly became profitable, generated millions in revenue and was eventually divested. He also shares what building GoodTape taught Zetland about AI adoption, organizational learning, and where newsrooms should, and shouldn't, use generative AI.This episode covers:05:50 – How a prototype using OpenAI's Whisper sparked GoodTape08:36 – The moment Zetland realized GoodTape could be a real product12:34 – How journalism's trust and privacy standards became a product advantage13:59 – What actually improves transcription quality beyond the model itself15:27 – How GoodTape became profitable and contributed to Zetland's revenue16:29 – Why Zetland eventually divested GoodTape instead of scaling it internally17:36 – What building an AI product taught Zetland about newsroom AI adoption19:08 – Why Zetland uses AI for productivity, not editorial output28:14 – A real-world example of AI use that forced Zetland to rethink its own guidelines30:34 – Why principles matter more than rigid AI rules in newsrooms

Mattina calda nel quartiere dei Ferrovieri, dove nel primo pomeriggio è si è concluso lo sgombero: un centinaio di attivisti ha costruito barricate, poi una trentina si sono asserragliati all'interno facendo resistenza passiva. Intorno all'una l'azione della polizia, che ha liberato l'area usando lacrimogeni e spostando i giovani uno a uno di peso.

The heart of the Pesukeh De'zimra section consists of the final five chapters of Tehillim, each of which begin and end with the word "Halleluy-ah." While all five of these chapters are significant, the third and fifth chapters (Psalm 148 & Psalm 150) – "Halleluy-ah Halelu Et Hashem" and "Halleluy-ah Halelu Kel Be'kodsho" – are the most important. Therefore, if a person arrives late, and is unable to recite all five chapters, he should try to recite at least these two. We present here a number of insights into these chapters in order for us to get a glimpse of the unlimited depth and countless layers of meaning underlying the words. In the first of these chapters, we proclaim, "Ahalela Hashem Be'hayai, Azamera L'Elokai Be'odi" – "I shall praise G-d in my lifetime; I shall sing to my G-d while I still exist." The word "Be'hayai" ("in my lifetime") has been understood to mean when we are still healthy and functioning. As long as we are physically capable of speaking and giving praise to the Almighty, we are obliged to do so. Rav Chaim Brim (Jerusalem, 1922-2002) noted the implication of this verse that one of the most important things in life, one of our most central obligations, is to give praise to Hashem. Among the purposes of our existence here in this world is to recognize Hashem's goodness, to express our gratitude, and to sing His praises. If a person would be asked what he would do if, after his passing, he could be resurrected for five minutes, his response should be that he would use this time to praise Hashem. This concept is emphasized further in the next chapter, which begins, "Halleluy-ah Ki Tob Zamera L'Elokenu" – we should praise Hashem because "it is good to sing to our G-d." One of the greatest privileges we have is the opportunity to praise Hashem each and every day. The fourth of these five chapters exclaims, "Shiru L'Hashem Shir Hadash" – "Sing a new song to G-d." This verse uses the masculine term for song – "Shir" – as opposed to the feminine form – "Shira." The difference between the masculine and feminine form is that the feminine form implies succession, that there will be other songs, just as a woman produces children, whereas the masculine form refers to a song that does not produce more songs. The masculine term "Shir" is used in this Psalm because it speaks of the final song, the song that we will sing at the time of Mashiah's arrival. Indeed, the end of this chapter talks about G-d taking revenge from Israel's enemies – "La'asot Nekama Ba'goyim" – as it refers to the final redemption, when our enemies will be vanquished. The final of these chapters, "Halleluy-ah Halelu Kel Be'kodsho" – concludes with the verse, "Kol Ha'neshama Tehalel Y-ah Halleluy-ah" – "Every soul shall praise G-d, Halleluy-ah" – and it is customary to recite this concluding verse twice. One of the reasons given is that by repeating this verse, we end up recite the verb "Hallelu"/"Tehalel" twelve times, an allusion to the custom to recite Hallel on Rosh Hodesh, at the beginning of each of the twelve months of the year. The Arizal taught that the first letters of the words "Kol Ha'neshama Tehalel" – Kaf, Heh and Tav – spell a Name of Hashem associated with protection from danger. Having this intention while reciting these words can help protect a person from harm. It is likewise recommended to recite these words with this intention anytime one fears some sort of danger. The Arizal noted that this also helps protect pregnant women from miscarriage. Rav David Abudarham (Spain, 14 th century) writes that the Pesukeh De'zimra service is constructed in a manner that corresponds to the "Asara Ma'amarot" – the ten pronouncements through which G-d brought the world into existence. Pesukeh De'zimra begins with the blessing of Baruch She'amar, which corresponds to the first pronouncement. It is followed by Mizmor Le'toda – which parallels the second pronouncement, that of "Va'yehi Or" ("There shall be light"), and so on. The chapter of "Halleluy-ah Halelu Kel Be'kodsho" corresponds to the final pronouncement, the creation of Adam, and thus concludes, "Every soul shall praise G-d," emphasizing the point that the human being is the only one among the world's creatures capable of giving praise to G-d. After completing these five chapters of Tehillim, we recite four verses: "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53); "Baruch Hashem Mi'sion, Shochen Yerushalayim…" (Tehillim 135:21); "Baruch Hashem Elokim Oseh Niflaot Le'bado U'baruch Shem Kebodo Le'olam…" (72:18-19). The first of these verses marks the conclusion of the third of the five books of Tehillim, and the fourth and fifth verses mark the conclusion of the second book. We thus recite these verses as a fitting conclusion to our recitation of Tehillim in Pesukeh De'zimra. Additionally, the first verse has five words, corresponding to the congregation's five-word response to Barechu – "Baruch Hashem Ha'meborach Le'olam Va'ed." The second verse consists of six words, alluding to the six words of the verse "Shema Yisrael Hashem Elokenu Hashem Ehad." Finally, the third and fourth verses contain a total of 19 words, paralleling the 19 blessings of the Amida prayer. The first and final verses conclude with "Amen Ve'amen." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) explains that the word "Amen" is repeated to affirm the eternal truth of our praise of Hashem, both in this world and the next. One should not add other chapters of Tehillim or other verses in Pesukeh De'zimra. For example, if somebody completed Pesukeh De'zimra before the Hazan, he should not add recitations while he waits for the Hazan to finish. Neither should a person repeat any of the text of Pesukeh De'zimra. Even if one realized that he had recited Pesukeh De'zimra without Kavana (concentration), he should not repeat it. (The exception is the verse "Pote'ah Et Yadecha U'masbi'a…" which should be repeated if it was recited without Kavana, as we discussed in a previous installment.)

The section of Ashreh, which we recite three times each day, contains the famous verse, "Pote'ah Et Yadecha U'masbi'a Le'chol Hai Rason" – "You open Your hands and willfully satiate every living creature" (Tehillim 145:16). This verse is especially significant, and, in fact, it is one of the reasons why we are to recite this chapter of Tehillim three times each day (Berachot 4b). It must therefore be recited with concentration, and it behooves us to properly understand its meaning. While the verse's meaning is generally straightforward, the final word – "Rason" – requires explanation. This word means "will," that which a person wishes for. What exactly did King David mean when he said that Hashem satiates all living beings "Rason"? One explanation is that Hashem does not just give us a livelihood – but He does so willfully, lovingly. Just as a parent loves giving to his or her children, and wants to give them as much as possible, Hashem similarly loves us and wants very much to give us a livelihood. It is his pleasure, so-to-speak, to sustain us. Others explain "Rason" as referring to our will, the will of the beneficiaries of Hashem's kindness. He fills our needs and grants us what we wish for. There is also another possible interpretation of the word "Rason" in this verse. Very often, financial success results from a person's likeability, his finding favor in other people's eyes. He earns other people's respect and fondness, and it is because of this that they buy his product or solicit his services. It is not always the product itself which attracts buyers; sometimes it's the seller's character and demeanor. The phrase "U'masbi'a Le'chol Hai Rason" thus might refer to G-d's providing a livelihood by granting a person "Rason" – a certain charm and likeability. Hashem often helps a person succeed by giving him this quality whereby he attracts customers and his products or services are eagerly sought after. The scholars of Kabbalah have unearthed numerous additional layers of interpretations underlying this verse. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the vast majority of people should not try to have deep kabbalistic intentions while praying, and should instead ensure to concentrate on the plain, straightforward meaning of the words. Seeking to pray with these deep intentions could lead one to overlook the plain meaning, and the Kaf Ha'haim warns that this could be harmful to the person's Tefila. Nevertheless, there are two relatively straightforward kabbalistic allusions in this verse which are worthwhile for even us to learn and have in mind while reciting it. The first letters of the words "Pote'ah Et Yadecha" – Peh, Alef, Yod – spell a Name of Hashem that is associated with His providing us with Parnasa. Another Name is formed by the final letters of these words – Het, Tav, Chaf. It is recommended, when possible, to have these Names in mind while reciting this verse in the Tefila. If one recites this verse in Ashreh and then realizes that he recited it without Kavana (concentration), then he must repeat it. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). If the person realized his mistake before he completed Ashreh, then he simply returns to the verse of "Pote'ah Et Yadecha" and continues from there. If he did not realize his mistake until he began the next chapter of Tehillim ("Hallelu-ya Haleli Nafshi"), then he should complete that chapter and then recite "Pote'ah Et Yadecha…" before beginning the following chapter ("Hallelu-ya Ki Tob Zamra"). Meaning, the verse should be inserted in between the subsequent chapters, and not in the middle of a chapter. If a person realized his mistake only later, after Pesukeh De'zimra, then he should ensure to have Kavana when reciting this verse in Ashreh before U'ba Le'sion. And if he failed to have Kavana also at that point, then he should try again while reciting Ashreh at Minha. Some Poskim maintained that one who did not recite this verse with Kavana and realized his mistake only later should repeat it after the Amida, but Hacham Ovadia Yosef ruled that it suffices to ensure to recite it with Kavana in Ashreh before U'ba Le'sion. The Ben Ish Hai and the Hesed La'alafim (Rav Eliezer Papo, 1785-1828) write that when one needs to repeat this verse, he should begin two verses earlier, from "Somech Hashem Le'chol Ha'nofelim." From the Shulhan Aruch and other Poskim, however, it appears that it suffices to recite just "Pote'ah Et Yadecha…" This is the view of Hacham Ovadia Yosef, in Yalkut Yosef. Nevertheless, if time allows, it is recommended to begin from "Somech Hashem Le'chol Ha'nofelim." Some noted the distinction drawn by Halacha between one who recites "Pote'ah Et Yadecha" without Kavana, and one who recites the first blessing of the Amida without Kavana. While one of course must endeavor to concentrate throughout the entire Amida, one must minimally have Kavana while reciting the first Beracha. Nevertheless, the Halacha is that if one did not have Kavana during the first blessing, he does not repeat the Amida, because of the likelihood that he will not concentrate the second time, either. When it comes to "Pote'ah Et Yadecha," however, as we have discussed, one who recited this verse without Kavana is required to repeat it. Two explanations are given for this distinction. First, quite simply, it is far easier to concentrate while reciting a single verse, and so there is little reason to think that one who did not have Kavana while reciting this verse during Ashreh will not have Kavana when he repeats it. Additionally, Halacha is always more careful when it comes to the recitation of Berachot, given the prohibition against reciting a Beracha in vain. Therefore, a person who did not have Kavana during the first Beracha of the Amida is told not to repeat the Amida due to the concern that he will not concentrate the second time, and the blessings of the Amida will then have been recited in vain. When reciting a verse from Tehillim, however, there is no such concern, and thus the person should repeat the verse despite the possibility that he will not concentrate. It is customary to open one's hands when reciting this verse, which speaks of Hashem opening His hands to give us our livelihood. This is done to symbolize our preparedness to receive the blessing that G-d bestows. Of course, we do not need to actually open our hands to receive the Beracha, but we nevertheless perform this action as a visual expression of our desire to receive Hashem's blessings. The Ben Ish Hai writes that one should open his hands horizontally, side to side, without lifting them up in the air. Some stand for the recitation of "Pote'ah Et Yadecha," but this is not our practice. Summary: One must have Kavana (concentration) when reciting the verse "Pote'ah Et Yadecha…" in Ashreh during the prayer service. If one realized during Ashreh that he had recited this verse without Kavana, then he must go back to recite it with Kavana, and then proceed from there. If he remembers after Ashreh, then he should add this verse in between chapters of Pesukeh De'zimra. According to some opinions, if the person did not realize his mistake until after Pesukeh De'zimra, then he should repeat the verse after the Amida. Others maintain that he should just ensure to have Kavana during Ashreh before U'ba Le'sion. If one needs to repeat this verse, it is preferable to begin two verses earlier, from "Somech Hashem Le'chol Ha'nofelim." It is customary to open one's hands while reciting "Pote'ah Et Yadecha." They should be opened only horizontally, side to side, and not lifted in the air.

Retired AV-8B Pilots Capt. Frank “Pugs” Smith and Lt. Col. Luke “Warren” Jacobs take us behind the iconic Jump Jet and its 40-year legacy.We are back with our regularly scheduled podcast! In this episode, they discuss carrier operations, vertical takeoff and landing, the challenges of maintaining the aircraft, and how the fighter performed its missions. The Harrier remains one of aviation's boldest experiments, paving the way for newer V/STOL platforms like the F-35B. This one is going to be cool!Resources:The Harrier Jump Jet (Key Aero)Operation Desert Storm (Air Force Historical Support Division)The AV-8B Harrier II (Wikipedia)Retiring Wings Over the Rockies' Harrier (YouTube)Chapters:(00:00) - Intro (01:36) - Harrier Overview (02:35) - Aviation Beginnings (04:27) - The Jump Jet's 40-Year Journey (05:28) - Like Flying a Dragon (06:25) - The TAV-8 Trainer (07:01) - Flying the Harrier (08:18) - The A-4 Vs. The AV-8B (09:19) - Carrier Operations (10:36) - The V/STOL (14:47) - Vertical Take Off Challenges (17:10) - Dogfight Maneuvers (18:15) - How Loud Was the Jump Jet? (20:04) - Life Below Deck (21:05) - Operation Desert Storm (23:25) - Afghanistan Combat Missions (25:53) - How Harrier Capabilities Evolved (26:54) - Flying in Mixed Packages (28:09) - The AV-8B's Legacy (30:00) - Frank and Luke's Advice (32:35) - Outro

Ra is back! Tav hits the fellahs with his new SCANDAL segment and Ben talks us through the benefits of rabies on holiday Hosted on Acast. See acast.com/privacy for more information.

Ra is still away! SUCKAH! Tav discusses a new Koru lounge but for poor people. All Blacks lose? Surely not! We also dive into the parameters of human + AI love making Hosted on Acast. See acast.com/privacy for more information.

Ra's in Raro so Mconie is back to squash the beef with Tav! Hosted on Acast. See acast.com/privacy for more information.

V oddaji Moja zgodba lahko že drugič prisluhnete vosovskemu likvidatorju Francu Stadlerju Pepetu, ki se je spominjal delovanja varnostno-obveščevalne službe OF med drugo svetovno vojno V Ljubljani. Njegovo pričevanje je komentiral znanstveni sodelavec Študijskega centra za narodno spravo dr. Damjan Hančič. Stadler oživlja spomine na začetke organiziranja VOSa, na atentate ter pomembne operacije, kot so reševanje aktivista Toneta Tomšiča iz italijanskega zapora, sledenje in umor industrialca Avgusta Praprotnika, ter reševanje načelnice VOS Zdenke Kidrič Marjete iz bolnišnice.Citat iz oddaje o umoru Avgusta Praprotnika:Grupa se je odločila, da izvede justifikacijo v Tavčarjevem hramu v bifeju. Avto je bil v Tavčarjevi ulici s šoferem varnostnikom. Streljal je Štefan (Brajnik). Umik je branil Štefan Babnik. Vsi trije so se začeli umikati v avto, ki ga je vozil Pangrc Ludvik. Praprotnik je imel spremljevalca zaščitnika, ki je bil naš agent, ki je potem, ko je avto že krenil streljal, v smeri umika avta in opozoril Italijane, ki so bili blizu sodnije. Videli so, da avto drvi proti Titovi in s puško ustrelili v karoserijo avtomobila. Naboj se je odbil in ranil Štefana Babnika tako, da mu je raztrgal črevesje. Tako je bil prepeljan v Neubergerjevo ambulanto na Vilharjevo cesto. Po akciji sem se sestal s Štefanom Babnikom, da prevzamem pištolo, ki jo je imel Babnik Štefan na akciji. Pri Neubergerju sem našel Štefana ležati na ozki operacijski mizi. Ležal je na hrbtu s skrčenimi koleni v krčih in mukah. Vprašal me je, če je akcija uspela, ali je ta izdajalec padel. Odgovoril sem mu, brez skrbi, da je, sigurno. Dal mi je pištolo, ki je bila na mizi ob njem, da jo odnesem na varno. Bila je to španska pištola. Vprašal sem profesorja Lavriča, (takrat nisem vedel, kdo je. To sem zvedel šele po vojni, ko sem se z njim seznanil. Vedel pa sem, da je naš, ker je bil to naš punkt), naj mi pove, kako je Štefan. Povedal je, da noči ne bo preživel.

Mirando a las obras del TAV

En este episodio, exploramos un tema de vigencia crítica para Puerto Rico: la seguridad alimentaria. La presentadora Mildred Cortés dialoga con los expertos del Departamento de Economía y Sociología Rural del Colegio de Ciencias Agrícolas, Recinto Universitario de Mayagüez (RUM) de la Universidad de Puerto Rico (UPR): el Dr. Julio César Hernández, el Dr. Héctor Simón Tavárez y la Dra. Alexandra Gregory,…

Piše Muanis Sinanović, bere Igor Velše. Filozof Primož Repar nas je presenetil s težko opredeljivo knjižico 77: Osrečenost v času Luke Dončića. Fizično ima delo format in obliko slikanice. Večja dolžina stranice jo razteguje v kvadratno obliko, platnice pa so trde in debele. Tudi notranjost je polna vizualnih podob: fotografij Luke Dončića iz časa Eurobasketa 2017, na katerem je Slovenija osvojila zlato medaljo. Glede na vsebino je omejitev zgolj na to obdobje nekoliko nenavadna. Dončićevo življenje in delo, kakor ju vidi Repar, bi bili na slikovni ravni lahko prikazani v daljšem obdobju, ki bi lahko ponudilo tudi več dramatičnih prizorov. Po drugi strani pa je lahko zgovorna tudi vrnitev na izhodišče, na zgodovinsko točko slovenske košarke, preden je Dončić stopil na parket NBA-jevske košarke, saj poudarja nedolžnost in pristnost, ki sta v središču Reparjevega zanimanja. Njegova filozofska drža je eksistencialistična in izhaja iz Kierkegaardove krščanske misli, pri umeščanju Dončića v filozofsko mišljenje pa se opira tudi na različne sodobnejše mislece in filozofe ter kritike kulture, denimo Baudrilarda in njegov koncept simulakra ter Deborda in njegovo družbo spektakla. Njuni kritiki poblagovljenosti medčloveških odnosov Repar dodaja eksistencialno dimenzijo. V Dončiću, enem najboljših igralcev košarke na svetu, namreč vidi avtentično osebo. V svojem poetičnem slogu, polnem smiselnih, igrivih jezikovnih domislic in asociacij, ki so vzporedni Dončićevim domislicam na parketih, nam sporoča, da je privlačnost Dončića v razkoraku med njegovo odličnostjo in ranljivostjo. Nešablonski košarkar Dončić je velik tudi zaradi svojih neuspehov. Raste s porazi in zgrešenimi meti. Prepriča tudi s svojimi čustvi, jezo in razočaranjem. Reparjevo filozofsko interpretacijo je mestoma mogoče videti kot pretirano. A s tem bi zgrešili poanto. Tudi sam namreč sporoča, da pri njej ne gre za zajetje Dončića »takega kot je«, temveč za njegovo darovanje kot osebe. In ta dar je, če izvajamo, dar filozofu, ki na svojem terenu izvaja tisto, kar naj bi po Reparjevem Dončić izvajal na igrišču. Zato moramo tudi Reparjevo domnevno pretiravanje razumeti kot del igre. Ali eksistencialne revolucije, oživitve pristne osebe, za katero se zavzema. Kot filozof, poet, tisti, ki moli. Besedilo, ki je prevedeno v angleščino, namreč presega meje žanrov in njegovo oblikovno raznolikost je dejansko najbolj smiselno razumeti kot molitev, ekstatično, navdušujoče izrekanje, ki mu uveljavljeni postopki niso dovolj za izraz osebnega eksistencialnega hrepenenja. V tem oziru je Reparjeva knjižica prepričljiva. Vendar pa moramo biti do besedila tudi deloma kritični. Eksistencialni analizi in revoluciji je treba dodati materialistično. Potrošništvo je specifična kulturna faza središča imperija, za katerega je bilo treba žrtvovati ogromno ljudi na periferiji. Poleg tega je nestabilna, saj jo ogrožajo lastni materialni procesi proizvodnje, ki vodijo v krize in manjšajo kupno moč delavcev. Če si želimo omogočiti dostojno življenje vsem, bo treba v praksi, ne zgolj v duhu, doseči radikalne spremembe. Pri tem pa nam eksistencialna revolucija seveda lahko pomaga in pripravi pogoje za kolosalen materialni obrat. Knjigo 77: Osrečenost v času Luke Dončića spremljajo besedila Iva Daneua, Sergeja Tavčarja in Igorja Đurovića. Tavčarjev komentar vključuje rasizirano razumevanje košarke, ki ni strokovno utemeljeno. Kot je v delu športnega novinarstva in popularnega dojemanja košarke v navadi, izpostavlja lažno dihotomijo med močnimi in tehnično podkovanimi igralci ter igralci z inteligenco in kreativnostjo, ki so seveda vsi po vrsti belci: Dončić, Larry Bird in Mirza Delibašić. Pri tem podcenjuje osupljivo košarkarsko inteligenco LeBrona Jamesa, ki je po načinu igre tudi Dončićev vzornik. Romantizirano razumevanje razlik med NBA-jevsko in evropsko košarko ni točno, prva je namreč tudi hitrejša in mentalno kompleksnejša.

Ariana Resources PLC (AIM:AAU, ASX:AA2) managing director Kerim Sener talked with Proactive's Stephen Gunnion about the company's latest milestone as the Tavşan mine becomes fully operational, marking a major step forward for gold production in Türkiye. Sener explained that Ariana has completed its final permitting stage, allowing heap leach operations to begin at Tavşan. “We have already been producing out of Tavşan for the best part of 20 months,” he said, noting that high-grade ore has been transported to Kiziltepe for processing while lower-grade ore—about 800,000 tonnes—has been stockpiled and is now being loaded onto the heap leach pads. The dual-processing strategy will see high-grade ore sent to the CIL plant for enhanced gold and silver recovery, achieving up to 90% recovery rates, while the heap leach process is expected to yield between 70% and 80%. Sener added that first gold pour is anticipated before the end of this year, with commercial production to follow early next year. He also discussed how the company is reviewing its open-pit optimisations in light of record gold prices, ensuring Ariana remains well positioned to maximise returns from its Turkish operations. For more updates and interviews, visit Proactive's YouTube channel. Don't forget to like this video, subscribe, and turn on notifications to stay informed. #ArianaResources #GoldMining #TavsanProject #KerimSener #GoldProduction #MiningNews #TurkeyMining #GoldPrice #Investing #ProactiveInvestors

"Apzināju, kādas ir akūtākās vajadzības Černihivas mūzikas skolā, un piegādāju viņiem instrumentus. Tur uz pieciem bērniņiem bija viena vijolīte… Aizvedu pilnu mikroautobusiņu ar dažnedažādiem instrumentiem, ko piegādāja mūziķi no visas Latvijas – ne tikai no Ogres. Redzot ukraiņu sajūsmu par to, ka viņi nav vieni… Pilnīgi noteikti netiecos pēc kaut kādiem apbalvojumiem, bet man šī sajūta bija TĀDA... Es pat teiktu – lielāks gandarījums nekā pēc kāda ļoti, ļoti laba koncerta. To nevar atsvērt. Tāpēc Ukrainā kopš pilna mēroga Krievijas iebrukuma esmu bijis piecas reizes un domāju, ka braukšu vēl. Ļoti ceru aizbraukt arī tad, kad karš būs beidzies. Pavisam drīz," saviļņoti saka diriģents un Ogres Mūzikas un mākslas skolas direktors ATVARS LAKSTĪGALA, ar kuru "Klasikas" studijā tiekamies nākamajā rītā pēc Franča Lehāra operetes "Džudita" pirmizrādes. Paldies tev, Atvar, par agro nākšanu uz "Klasikas" studiju! Kādas ir sajūtas pēc pirmizrādes? Droši vien visu nakti kaut kas galvā vēl skan.  Atsevišķas epizodes vēl kādu laiku skanēja. Uzskatu, ka darbs tika labi paveikts no visām pusēm, bet vienmēr ir tā: varbūt varēju tur vēl tā vai šitā... Tā filma vēl tinas atpakaļ. Tā laikam ir tāda mūziķa iekšējā atbildība. Grūti to savādāk raksturot. Bet jūs jau varat ikreiz dot vairāk, labāk, savādāk: tur jau ir tā dzīvās mūzikas burvība. Nākamās izrādes ir 6. un 7. oktobrī. Mainīsies arī sastāvi. Bet vai nav dīvaini, ka Lehāra "Džudita" Latvijā tikusi iestudēta pirmo reizi? Jā, un ja šobrīd neko nejaucu, tad ne tikai Latvijā, bet arī Baltijas valstīs: interesējoties par nošu materiālu, arī no kaimiņvalstu nošu bibliotēkām neatradu nekādas norādes, ka šajā reģionā kādreiz bijusi iestudēta "Džudita".  Bet jūs materiālu sadabūjāt, tāpat tikāt pie latviešu teksta. Šis ir tas gadījums, kad nav vajadzīgi titri un tu pilnīgi skaidri vari saprast tekstu – gan dziedāto, gan runāto. Domājot par VEF Kultūras pils mazo orķestra bedri, šķita neiespējami, ka tajā varētu salīst lielais orķestris. Tāpēc orķestris ir samazināts, bet tik un tā skan brīnišķīgi. Jau iepriekš man bija darīšana ar šo orķestra bedri, un tas tiešām bija izaicinājums: ieraugot Lehāra oriģinālpartitūru, sapratu, ka arī mūsu Baltā nama bedrē tas būtu bijis komplicēti, jo operetē izmantots patiešām ļoti, ļoti, ļoti liels orķestris: te ir arī ģitāras, mandolīnas un kas tikai vēl nē... Sapratu, ka bedrē vairāk par trīsdesmit cilvēkiem nepietiks vietas, un tad nu bija lielais uzdevums – domāt, kā un ko darīt, lai labi skanētu un visiem pietiktu vietas. Atļāvos konsultēties ar saviem iepriekšējiem un pastāvīgajiem sadarbības partneriem, zvanīju komponistam Ērikam Ešenvaldam, ar kuru man bijusi ilggadēja sadarbība: viņš man ieteica savu ļoti talantīgo kompozīcijas studentu, maģistrantu Polu Bernardu Bernotu, kuram ļoti patīk šādas lietas. Protams, tas bija liels risks – kaut ko tik vērienīgu un apjomīgu uzticēt jaunam cilvēkam, bet… Tad atcerējos, ka arī es pirms gadiem divdesmit ļoti gaidīju šādus izaicinājumus un piedāvājumus, jo man patika darīt ko tādu, kas varbūt pat būtu pāri maniem spēkiem. Uzrunājot jauno komponistu un pianistu Polu, viņš atbildēja, ka ļoti labprāt šo darbu uzņemtos, un tad jau vienojāmies par to, kāds varētu būt sastāvs – ka tie būtu 27 mūziķi, un izveidosim šo partitūru tā, lai maksimāli izklausītos tā, kā to iecerējis Lehārs. Tev ir arī palīgs un asistents pie diriģenta pults – arī jauns cilvēks, kuram laikam vienā izrādē arī tiks dots vārds? Jā, esmu priecīgs, jo pirmo reizi uz ilgstošāku sadarbību esmu aicinājis savu asistentu – Jāzepa Vītola Latvijas Mūzikas akadēmijas simfoniskā orķestra diriģēšanas studentu Artūru Plaudi. Šeit noder arī viņa klavierspēles dotības, pieredze un iepriekšējā izglītība, jo Rīgas Doma kora skola dod savu artavu. Tieši darbā ar vokālo mūziku viņš bija ļoti, ļoti vērtīgs palīgs un arī dziedātājiem deva brīnišķīgus padomus. Artūrs diriģēs izrādi 21. oktobrī. Tā būs viņa debija muzikālajā žanrā.  Tev šī nav pirmā pieredze ar operetes žanru, par kuru domas sabiedrībā atšķiras. Ir daļa ļaužu, kas pret to izturas skeptiski. Daļa sabiedrības uzskata, ka operete ir kā šlāgeris populārajā mūzikā. Bet tas tā noteikti nav! Būtiskākā atšķirība no operas operetē ir pozitīvisms: teju visas izrādes, izņemot "Džuditu", beidzas laimīgi – un tās ir komēdijas. Cik man zināms, teju visos pasaules teātros operetes iestudē valsts valodā. Tas klausītājam ir interesanti – ka viņš no sākuma līdz galam var saprast, par ko ir stāsts. (..) Operetē ir ļoti daudz runāto dialogu. Vai diriģentam tas ir īpašs uzdevums un varbūt pat apgrūtinājums – tiem sekot? Arī dziedātājiem tas noteikti nav viegli. Tev taču ir jāseko katram vārdam! Jā, protams, man jāseko! Bet jau mēģinājumu procesā šīs nianses ir ļoti labi izprastas. Dodu arī padomus, lai šie dramaturģiskie akcenti sakristu ar mūziku, kas sekos pēc tam. Runātie dialogi papildina mūziku. Ja operā ir rečitatīvi, tad operetēs ir dialogi.  Jāvēl ilgs mūžs operetei "Džudita", bet nu gan pievēršamies Ogrei. Vai esi dzimis ogrēnietis, vai arī tu tur šobrīd dzīvo un strādā?  Esmu dzimis Rīgā, tomēr sevi vienmēr esmu uzskatījis par ogrēnieti. Lai gan esmu mācījies, strādājis un dzīves lielāko daļu pavadījis ārpus Ogres, šī pilsēta ir manas mājas. Atzīšos – bijušas pāris reizes, kad es pat esmu mēģinājis aiziet no Ogres, jo strādāju Liepājā un domāju, ka varbūt tomēr vajadzētu dzīvot tai tuvāk. Vēl bija mācības Berlīnē, un tad Ogre likās pilnīgi uz citu pusi nekā Liepāja vai Rīga lidosta. Bet nē... Ogre, kur satiekas divas upes, kļūst arvien skaistāka, tā mani vilina kā magnēts! Tai ir ļoti īpaša aura. Ogri un Operetes teātri kaut kādā ziņā saista intensīvas saites. Kā ir ar muzikālā teātra attīstību Ogrē? Mēs visi uz to ļoti, ļoti ceram! Nopietnā projekta stadijā izstrādāts vizuālais materiāls, kā tas varētu izskatīties. Par tautas saziedotajiem līdzekļiem celtais Ogres Tautas nams ir vēsturiska ēka; tai ir ļoti skaists tornītis. Kad tika atjaunota Latvijas neatkarība, šis tornis bija viena no pirmajām vietām, kurā tika pacelts Latvijas karogs. Tāda ikoniska vieta. Un, tā kā šī ēka jau kādu laiku ir tādā kā pabērna statusā, lai gan tai ir liela kultūrvēsturiska vērtība, tika lemts – kāpēc to nepiepildīt ar kultūru? Ir izveidots projekts, kurā šī vecā, vēsturiskā ēka varētu savienoties ar jaunu un pilnvērtīgu teātra ēku. Vecā ēka paliktu kā mazā zāle, bet jaunā ēka – kā jaunā zāle. Ceru, ka pārskatāmā nākotnē šī iecere tiks novesta līdz galam. Bet jau ļoti pārskatāmā nākotnē, 11. oktobrī, būs liela balle, bet vēl pirms tam – arī daudz kas cits saistībā ar Ogres Mūzikas un mākslas skolas jubileju. Patiesībā kopā liktas divas jubilejas: Mūzikas skolai – 65, Mākslas skolai – 35. Kopā apaļš simts!  Jā, tā ir mana ideja. Mūzikas skola tika dibināta 1960. gadā, bet Mākslas skola – 1990. gadā, un šīs skolas veiksmīgi darbojušās katra par sevi. Nu jau piecus gadus esam kopā zem vienas administrācijas, bet – saglabājot tās labās tradīcijas, kas bijušas iepriekš. Tradīcija, kuru šobrīd turpinu – neuzstāju, lai talantīgais jaunietis obligāti aizietu līdz galam un skolu pabeigtu: man ir svarīgi dot viņam impulsu, un, ja redzu, ka konkrētajam jaunietim ir ļoti īpašas dotības, mudinu iet uz Rīgu – vai tā būtu Rīgas Doma kora skola, vai arī Emīla Dārziņa mūzikas vidusskola. Jo redzu, kā notiek attīstība. Piemēram, Diana Ozoliņa, viena no vadošajām čellistēm Latvijā, arī savulaik uzsākusi mācības Ogres mūzikas skolā; tāpat altiste Ināra Brīnuma, klarnetists Uldis Lipskis. Trombonists Vairis Nartišs šo skolu ir pat pabeidzis. Bet jaunā, talantīgā pianiste Ērika Jēkabsone aizgāja uz Dārziņskolu.  2017. gadā, kad stājies jaunajā amatā, savā vīzijā teici, ka nepieciešams veidot jaunas tradīcijas šajā profesionālās ievirzes izglītības iestādē. Piemēram, rīkot mūzikas festivālus, iesaistot citu mūzikas skolu audzēkņus, pasniedzējus no Mūzikas akadēmijas, no ārvalstīm. Tas ir izdevies? Ir izdevies, jā. Tas notiek pastāvīgi – gan starptautiskie projekti, gan vietēja mēroga projekti. Kad vēl skolas nebija apvienotas, izveidoju koncertu ciklu, kurā personības, kas pasaulē ļoti tālu tikušas un parādījušas sevi uz lielajām skatuvēm, aicinu tikties ar bērniem skolā, lai parunātos un arī muzicētu – tā, lai bērni varētu uzdot jautājumus un akcentu liekot uz to, kādas konkrētajai personībai bijušas pirmās dienas mūzikas skolā, kāds bijis pirmais mācību gads, kādas bijušas pirmās veiksmes un arī neveiksmes, kā tikts tām pāri… Daudzi bērni man atzinušies, ka tas viņus ļoti, ļoti iedvesmojis! Jo neviens no mums nepiedzimst uz skatuves: pamatā ir ļoti liels darbs. Un katram ir savs stāsts par to. Bijuši jau ļoti daudzi šādi pasākumi. Tavā vīzijā bija atvērt arfas klasi un izveidot džeza nodaļu. Džeza vēl nav, bet arfa gan ir!  Ja nemaldos, vēl tikai Jūrmalā ārpus Rīgas ir iespēja apgūt arfu. Esam viena no retajām skolām Latvijā. Šobrīd ir arī pirmie trīs absolventi, un esmu priecīgs, ka visi skolu absolvējuši teicami un izcili. Ļoti liels nopelns te ir skolotājai Ievai Šablovskai: tas, kā viņa spēj aizraut meitenes, ir kaut kas fenomenāls! Un vēl lielāks pārsteigums bija, ka gandrīz visiem viņas audzēkņiem mājās ir savas arfas. Es saku: Ieva, ko tu dari ar tiem meiteņu tētiem?! (smejas)  Moderno datortehnoloģiju izmantošana. Arī to kā prioritāti esi licis 2017. gada vīzijā. Vienmēr esmu bijis par tehnoloģijām, man tās ļoti patīk un aicinu tās izmantot arī citus. Kad sāku strādāt direktora amatā, skolā nebija pat e-klases: mums vēl bija žurnāli, viss papīros. Teicu – nē, tā nebūs, mums jāiet laikam līdzi, un līdz šim ir daudz kas izdarīts šajā jomā. Ar tehnoloģijām esam ļoti "uz tu". Kad bija pandēmijas laiks, jau pirmajā nedēļā izveidoju digitālo koncertzāli un visi vecāki varēja sekot līdzi: mums koncertdzīve neapstājās ne uz mirkli! Tai varēja sekot līdzi tiešsaistē, kuru nodrošināja vairākas kameras. Tas man bija tāds uzstādījums. Un pāri visam tu teici – un tas nu gan ir noteikti piepildījies! – ka tev ir ļoti liela vēlēšanās izdarīt kaut ko labu savas pilsētas Ogres labā. Bet tu esi daudz ko izdarījis arī Liepājas labā. Un, skat, "Lielajam dzintaram" tuvojas jau desmit gadu dzimšanas diena! Tas bija tiešām ļoti, ļoti liels notikums un interesants posms… Liepājā mana dzīvesvieta bija blakus "Lielajam dzintaram", tāpēc varēju redzēt, kā šis brīnums top no stāva uz stāvu. Man bija skaidri zināms, kas būs programmā vēl divus gadus pirms koncertzāles atklāšanas! Koncertzāles un pilsētas vadība noticēja manai idejai, un par to esmu ļoti gandarīts. Viens no taviem skolotājiem ir Imants Resnis. Kādā intervijā lasīju, ka reiz kādā stundā Imants tev pajautājis – nu, kā tev patika jaunā izstāde Mākslas muzejā? Viņš ir viens no tiem, kurš tev liek skatīties plaši. Tas tiešām ir pateicoties Imantam Resnim, kurš uzskata: diriģents nav tikai tas, kurš taktē vai skatās, vai mūziķi nospēlē pareizas notis – ir jāredz ļoti plaši, jābūt plašam skatījumam. Imantu Resni joprojām uzskatu par vienu no erudītākajiem mūziķiem, diriģentiem, ko pazīstu, un ļoti, ļoti novērtēju to, ko viņš man devis. Tu skaties plaši arī pāri Latvijas robežām. Tev piešķirts Ukrainas augstākais valsts apbalvojums, un laiku pa laikam mēs redzam tevi Ukrainā. Esi teicis, ka mūzika un māksla ir spēcīgs ierocis. Tieši tā. Viena no Ogres sadraudzības pilsētām ir Černihiva, kas ir salīdzinoši tuvu agresorvalsts robežai. Jau kara pirmajās dienās uzzinot par turienes situāciju, arī man sirds ļoti sažņaudzās, un nodomāju: noteikti pie pirmās izdevības palīdzēšu! Zinot, ka Ogres novada domes priekšsēdētājs Helmaņa kungs pats personīgi dodas uz turieni un piedāvā piegādāt palīdzību, pieteicos, ka arī es gribētu braukt līdzi, taču saredzu, ka turp dotos ar savu misiju. Sazinājos ar Černihivas mūzikas skolu un arī mākslas skolu, apjautājos, kas viņiem nepieciešams, un vairākas reizes braucu uz turieni, vedot mūzikas instrumentus, kurus man savukārt piegādāja mūziķi no visas Latvijas – ne tikai no Ogres. Jo tur tā situācija bija tāda, ka uz pieciem bērniņiem bija viena vijolīte… Apzināju, kādas ir akūtākās vajadzības, un piegādāju viņiem instrumentus. Aizvedu pilnu mikroautobusiņu ar dažnedažādiem instrumentiem. Redzot viņu sajūsmu par to, ka viņi nav vieni… Pilnīgi noteikti netiecos pēc kaut kādiem apbalvojumiem, bet man šī sajūta bija tāda... Es pat teiktu – lielāks gandarījums nekā pēc kāda ļoti, ļoti laba koncerta. To nevar atsvērt. Tāpēc Ukrainā kopš pilna mēroga Krievijas iebrukuma esmu bijis piecas reizes un domāju, ka braukšu vēl. Ļoti ceru aizbraukt arī tad, kad karš būs beidzies. Pavisam drīz. 8. oktobrī jūsu skolā būs atbalsta koncerts Ukrainai – kopā ar pianistu Andreju Osokinu, dziedātāju Brigitu Reisoni, jūsu skolas bērniem un arī bērniem no Ukrainas. Jā, tāda izaicinājumiem pilna nedēļa. Un tad vēl skolas jubilejas koncerts. Ar Andreju Osokinu mums plānota sadarbība arī turpmāk: abi esam uzaicināti uzstāties kopā Černihivā nākamā gada pavasarī. Ar Černihivas simfonisko orķestri izveidosim kopēju programmu, kas būs kā labdarības koncerts no mūsu puses, un visi ienākumi tiks novirzīti Ukrainas aizstāvjiem.

Zak Mir talks to Dr Kerim Sener, Managing Director of Ariana Resources, in the wake of the recent summary of projects with drilling planned at Dokwe and the dual listing on the ASX. Highlights: o  Ariana commenced trading on the ASX on 10 September 2025, following the completion of a A$11 million IPO, capitalising the Company at c.A$72.5 million. o  Flagship >1Moz Dokwe Gold Project in Zimbabwe continues to be advanced through its Definitive Feasibility Study ("DFS"), as additional technical consultancy companies are appointed. o  Drilling companies have submitted tenders to undertake a significant new diamond and Reverse Circulation ("RC") drilling programme of c.11,000m at Dokwe; with contracts due to be awarded imminently and drilling to commence in early October. o  The drilling programme is designed to substantially increase the current 1.4Moz Resource and 0.8Moz Reserve (as defined in the Pre-feasibility Study - "PFS") at Dokwe, while also providing additional technical data for the DFS. o  Gold-silver production continues from the Turkish operations (held 23.5% by Ariana), with production from the Tavşan Mine due to be augmented through its heap-leach imminently. Dr. Kerim Sener, Managing Director, commented: "The successful dual-listing of Ariana on the ASX and its associated capital raising of A$11 million, is a landmark moment since first listing on AIM in 2005. In that time, the Company has evolved from a greenfield exploration company to a gold producer. "The ASX listing provides a powerful platform for us to accelerate our growth strategy, broaden our investor base, and unlock the full potential of our asset portfolio. Central to this is the 100% owned Dokwe Gold Project in Zimbabwe, a highly compelling development opportunity with significant scale, strong economics and exciting upside potential. "With a gold price currently exceeding US$3,600/oz the Company continues to optimise the path forward for the fast-track development of Dokwe, deploying all our skills and capabilities to build up a planned annual gold production of at least 60,000 ounces of gold per annum over a thirteen-year mine life, based on the PFS. With a proven track record of discovery and delivery, Ariana is well positioned to continue building a long-term, sustainable and globally recognised gold company."

On today's program, Episode 185, this is Part 2 of a continued dialogue I had with Andre Roosma of the Netherlands, discussing what is often referred to as Paleo-Hebrew. We will explore the Hebrew language's pictographic roots and fundamental concepts that underlie the earliest known script of the biblical laws and narratives, delving deeper into the pictographic meanings of Hebrew as the language spoken by Abraham, Moses, and David. Today's program will provide an overview of the Hebrew letters from "Heh" to "Tav," including their pictographic forms and meanings. Join me now for my discussion with Andre Roosma as we delve into the rich nuances of biblical texts, exploring their pictographic notions.

Please, feel free to send a text message here and give us feedback. Also, you may send a text msg or leave voicemail (425) 550-6670. Please DO NOT ask questions here because I have no way to respond to your questions. If you have questions, please send an email: questions@cominghome.co.ilOn today's program, Episode 185, this is Part 2 of a continued dialogue I had with Andre Roosma of the Netherlands, discussing what is often referred to as Paleo-Hebrew. We will discuss the Hebrew language's pictographic roots and basic notions that underlie the earliest known script of the biblical laws and narratives, delving deeper into the pictographic meanings of Hebrew as the language spoken by Abraham, Moses, and David. With today's program, we will have a look at the Hebrew letters "Heh" - ה - to "Tav" - ת, their pictographic forms and meanings. Join me now for my discussion with Andre Roosma as we delve into the rich nuances of biblical texts, exploring their pictographic notions. Support the show

In this episode of "Global Communicator," we speak about North Macedonia, a country in the Western Balkans characterized by its rich cultural, historical, and natural assets. Hosted by Marco, the episode features guests Alexander Bogojevski, a local expert in tourism, and Matthias, an Austrian Embassy representative and expatriate living in Skopje. They delve into what makes North Macedonia an attractive destination and an amazing place to live.Key Points:Geographical and Historical Context:North Macedonia, previously part of the former Yugoslavia, gained independence in 1991. The name North Macedonia was adopted after a diplomatic agreement with Greece in 2018 due to historical and geographical claims.Tourism Potential and Attractions:The country is highlighted for its natural beauty and potential in adventure tourism. It boasts numerous national parks, mountainous terrain ideal for hiking and winter sports, and opportunities for paragliding over its diverse landscape.Ohrid and Prespa lakes, noted for their serene natural settings and pristine waters, are key attractions. Ohrid is known for its cultural heritage and as a site for quiet exploration devoid of mass tourism.Cultural Richness:Skopje, the capital, offers a mix of history and modernity with its ancient bazaars, unique architecture, and the renowned statues like that of Alexander the Great. The city is a hub of cultural and social activity, with varied dining options reflecting the rich culinary heritage of the region.Hospitality and Local Interactions:Macedonians are described as hospitable and friendly, advocating for visitors to explore freely and seek assistance without hesitation. The warmth of the people adds significantly to the travel experience.Cuisine and Dining:The local cuisine is emphasized, with recommendations to try traditional dishes such as Tavče Gravče, Shopska salad, and various flavors of Rakija (a regional brandy). The dining experience in North Macedonia is enhanced by the affordability and quality of local food and wine.Challenges and Safety:Safety is generally not a concern, with North Macedonia being a welcoming place despite its past political and ethnic tensions. Visitors are cautioned about standard precautions like watching out for pickpockets and navigating local transport fare fairly.Undiscovered Treasures and Future Prospects:The country holds numerous secret spots like deserted beaches on Ohrid Lake and historical sites such as Roman spas, offering unique and less crowded experiences.Alexander and Matthias convey an optimistic vision for North Macedonia, noting its untapped potential in tourism and the ongoing efforts for development. Listeners are encouraged to visit soon, with the understanding that the current unspoiled and secluded nature of many attractions may not remain as tourism progresses. The episode concludes with a local goodbye from Alexander, signifying the cultural authenticity and personal touch characteristic of the podcast.

According to the Smith's Bible Dictionary, Habakkuk means (embrace). This book would be the eighth, in order, of the Minor Prophets. Of the facts of the prophet's life, we have no certain information.One important aspect of the ancient Old Testament order of the Hebrew Bible is that the 12 prophetic works of Hosea through Malachi, sometimes referred to as the Minor Prophets, were designed as a single book called The Twelve. Habakkuk is the eighth book of The Twelve.Habakkuk lived in the final decades of Judah, Israel's southern kingdom. It was a time of injustice and idolatry, and he saw the rising threat of the Babylonian empire on the horizon. Unlike the other Hebrew prophets, Habakkuk doesn't accuse Israel or even speak to the people on Yahweh's behalf. Instead, all of his words are addressed to Yahweh. The book of Habakkuk tells us about Habakkuk's personal struggle to believe that Yahweh is good when there is so much tragedy and evil in the world.Habakkuk sees the darkness of the world as an invitation to have faith in Yahweh's promise to one day set things right. Living with such faith means trusting that Yahweh loves this world and works to one day eliminate all evil forever.1.   Burden = Same as in Nahum 1:1. Did see! = The Hebrew pronunciation places the chief pause on this verb, to emphasize the fact that the giving of the vision was of more importance than what was revealed by it. A second and lesser pause is placed on "burden", leaving "Habakkuk" as being less important. The verse therefore should read, "The burden or doom which he saw, Habakkuk the prophet".2.  LORD = Hebrew. Yahweh cry = cry for help in distress; as in Psa. 18:6, 41; P22:24. Compare Job 19:7. Jerm. 20:8. Showing that the cry is not personal but made in the name of all who suffered from the evil times. cry out = cry with a loud voice, implying the complaint.3.  iniquity = Hebrew. 'aven.  = From an unused root perhaps meaning properly to pant (hence to exert oneself, usually in vain; to come to naught); strictly nothingness; also, trouble, vanity, wickedness; specifically, an idol:  trouble, having special reference to the nature and consequences of evildoing. grievance = oppression, or injustice. Hebrew. 'amal. toil, that is, wearing effort; hence worry, whether of body or mind: Why do You show me iniquity, and cause me to see trouble? = This was, and is, an excellent question. Why does Yahweh allow us to see iniquity and trouble, in ourselves or in others?4.  the law = the Torahslacked = ‘poog' to be sluggish judgment = justice. the wicked = a lawless one: looking forward from the Chaldeans to the future Antichrist. Hebrew. rasha'.  the righteous = the just one (Art. with Hebrew. 'eth). DON'T OVERLOOK THIS!!Eth = the Aleph and Tav of the Hebrew Alphabet.Iniquity…trouble.… plundering and violence…strife…contention.… the law is powerless…justice never goes forth…perverse judgment proceeds = Habakkuk saw trouble and sin everywhere, from personal relationships to the courts of law. This distressed him so much that he cried out to Yahweh and asked Yahweh why He didn't bring judgment and immediately correct things.5.   Behold = Look ye. This is said for emphasis, introducing the change to Yahweh's answer. This is quoted in Acts 13:41. Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh!Have any questions? Feel free to email me; keitner2024@outlook.com 

In this study we will take a look at the miracles that Yahweh performed on the Egyptians, when Israel was held in bondage, during this period in Exodus. We will see that those miracles were against the Egyptian deities or gods that they worshipped. Moses was the prototype of the Christ or Messiah. More importantly, the nation of Israel saw Moses as a prototype and the Bible record illustrates that point. Moses said: ‘And Yahweh said unto me, they have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.' (Deut. 18:17-18,).In this study I continue in chapter 8. Verses 20-32    Fourth Plague     Flies20   And the Lord said unto Moses, rise up early in the morning = Of the day following, the twenty eight of Adar, or February, according to Bishop Usher;and stand before Pharaoh = meet him as he comes along, and stop him, and stand before him as having something to say to himlo, he cometh forth to the water =  the river Nile, either to take his morning's walk, and to refresh himself at the waterside, as the Jerusalem Targum21   let = “eth” Aleph = (ox) strength, strong, power, leaderTav = (cross) sign, covenant seal, mark and crossBy placing the “eth” in front of ‘my people' this locks in the fact that it is truly Yahweh/Yahshua Messiah's Elect! There is no mistake that He wants to deliver His people out of bondage!I will send = ‘shâlach' ‘shaw-lakh'' ‘shin-lamed-chet' ‘Aleph-Tav'Shin = (two front teeth) sharp, press, eat, twolamed – (shepherd staff), teach, yoke, to bindChet = (tent wall) outside, divide, halfAleph = (ox) strength, strong, power, leaderTav = (cross) sign, covenant seal, mark and crossYahweh/Yahshua Messiah is pressing the point to Pharaoh, by not letting My People go We will divide the 2 nations in half and with the ‘shepherds' staff' We will bring upon you the flies.Swarm of flies = the word used is generally thought to signify a "mixture", and is interpreted by many a mixture of various creatures or insectsOf = “eth” Aleph = (ox) strength, strong, power, leader Tav = (cross) sign, covenant seal, mark and crossBy placing the “eth” in front of ‘swarms of flies' this locks in the fact that it is truly Yahweh/Yahshua Messiah's performing these miracles! There is no mistake that He wants to deliver His people out of bondage!I read from Thomas Horns book ‘The Gods'I talk about the Bohemin Grove and their ritual22   sever = “paw-law” A primitive root; to distinguish (literally or figuratively): - put a difference, show marvelous, separate, set apart, sever, make wonderfully. Day = ‘yôm' ‘yome' ‘yod-vav-mem' ‘Aleph-Tav'Yod = (arm and closed hand) work, throw, worshipvav = (tent peg) add, secure, hookMem = (water) chaos, blood, mightyAleph = (ox) strength, strong, power, leaderTav = (cross) sign, covenant seal, mark and crossThe Hebrew letter for ‘yod' is a picture of a hand representing work, the Hebrew letter for ‘mem' is a picture of water. Combined these mean "working water". The sea or other large body of water is the place of storms and heavy surf. Back in verse 20, we read that Pharaoh visits the Nile river to worship his gods. By adding ‘Aleph-Tav' Pharaoh will see a greater storm, that even his gods cannot prevent!Have any questions? Feel free to email me keitner2024@outlook.com

Portada del informativo regional Hora 14 Navarra, con Javier Lorente, mirando a la llegada del TAV a Navarra

The Gemara in Masechet Menahot (43) cites a verse in the Book of Debarim (10:12) in which Moshe Rabbenu turns to Beneh Yisrael and says, "Ma Hashem Elokecha Sho'el Me'imach" – "What does Hashem your G-d ask of you?" Moshe proceeds to explain that Hashem asks that we fear Him and obey His commands. The Gemara, however, comments that the word "Ma" in this verse may be read as "Me'a" – one hundred. This means that we are required to recite 100 Berachot each day, and this is what Hashem wants from us. It seems from the Gemara that source of this obligation is the word "Ma," which is read as though it is written "Me'a." Some commentators, however, understood the Gemara's inference from this verse differently. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Italy, 13 th century) noted that this verse contains 100 letters, and thus the Sages found in this verse an allusion to the requirement of 100 daily blessings. In truth, this verse contains only 99 letters, but since the Gemara reads the word "Ma" as "Me'a," which contains an additional letter (an Alef), the total reaches 100. Others explain that this inference is based on the "Atbash" system, whereby a letter can be substituted with its corresponding letter at the opposite end of the alphabet (e.g. Alef is replaced by Tav; Bet is replaced by Shin, Gimmel is replaced by Resh, etc.). In the system of "Atbash," the letters that form the word "Ma" – Mem and Heh – become Yud and Sadi, which have the combined numerical value of 100, alluding to the 100 daily Berachot. Another allusion to this requirement is found in the verse in Tehillim (128:4), "Hineh Ki Chen Yeborach Gaber Yereh Hashem" ("Behold, this is how a G-d-fearing man shall be blessed"). The word "Ki" in Gematria equals 30, and the word "Chen" equals 70, for a total of 100, such that the phrase "Ki Chen Yeborach Gaber" may be read to mean that a man should recite 100 Berachot. As the Gemara inferred this requirement from a verse in the Torah, we might conclude that this constitutes a Biblical obligation, mandated by the Torah. This is, in fact, the view taken by the Ba'al Halachot Gedolot, in his listing of the 613 Misvot. Rav Shlomo Ibn Gabirol, in his "Azharot" poem which lists the 613 Biblical commands following the view of the Behag (and which we customarily chant on Shabuot), makes reference to this requirement ("U'mi'berachot Tasmid Me'at Ha'nigmarim"). By contrast, the Rambam maintained that this obligation was enacted later, by the Sages. The Sefer Ha'yere'im (Rav Eliezer of Metz, France, 1140-1237) similarly maintained that this requirement was instituted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") at the beginning of the Second Commonwealth. According to this view, the inference from the verse in Debarim is meant as an allusion to a law enacted by the Sages, and is not the actual source of this requirement. A third opinion is that of the Shiboleh Ha'leket and others, who maintained that this obligation was verbally transmitted as a "Halacha Le'Moshe Mi'Sinai" – a law taught to Moshe at Sinai, without having been written in the Torah. At first glance, we might question the view of the Behag and Shiboleh Ha'leket based on the Midrash's comment that it was King David who instituted the recitation of 100 Berachot each day. The Midrash relates that a devastating plague ravaged the nation during the reign of King David, killing 100 people every day. David determined that to end the plague, everyone must recite 100 daily blessings. (David later refers to himself as "Hukam Al" (Shemuel II 23:1), which could be read to mean, "the one who established 'Al,' as the word "Al" in Gematria equals 100, an allusion to the 100 Berachot which David instituted.) Seemingly, if this constitutes a Biblical obligation, or a requirement transmitted orally since the time of Moshe Rabbenu, then there would be no need for David to introduce this law. The answer, it would seem, is that the people were lax in their fulfillment of this obligation, and so David ordered the people to be more scrupulous in this regard and ensure to recite 100 blessings every day. A fascinating theory regarding the origins of this obligation was advanced by Rav Aharon Amarillo (1700-1772), in his work Peneh Aharon. He writes that Moshe Rabbenu instituted the requirement to recite 100 Berachot each day at the time of the construction of the Mishkan. The wooden planks that formed the structure of the Mishkan were inserted into "Adanim" – sockets embedded in the ground. In all, there were one hundred sockets, which together formed the base and foundation of the Mishkan. The word "Me'a," Rav Amarillo writes, is an acrostic representing the words "Me'at Adneh Ha'Mishkan" – "the one hundred sockets of the Mishkan." The 100 daily blessings were instituted to correspond to the 100 sockets of the Mishkan. The question naturally arises, what connection is there between the "Adanim" and Berachot? Why are the 100 daily blessings associated with the sockets that formed the base of the Mishkan? We can perhaps answer this question based a discussion by Rav Yosef Salant (Jerusalem, 1885-1981), in his Be'er Yosef, regarding the symbolism of the "Adanim." He writes that the Mishkan itself represents the Misvot that the Torah commands us to observe, and the sockets represent the foundation of it all, the pillar upon which the entire Torah rests. And that pillar, Rav Salant explains, is Emuna – faith in Hashem. Our faith in Hashem as the Creator who governs and controls everything is the foundation upon which all of Torah is based. If so, then we can perhaps understand the association between the "Adanim" and the Berachot that we recite. Numerous times each day, we are required to take a few moments and recite a Beracha, with Kavana (concentration), reminding ourselves of Hashem's involvement in the world and in our lives. Indeed, the word "Beracha" in Gematria equals 227 – the same Gematria as the word "Zecher" – "remembrance." The purpose of Berachot is to remind us of Hashem's existence and control over the world. And, in fact, the verse from which the Gemara derived this obligation tells us that what Hashem asks is "Le'yir'a Et Hashem Elokecha" – that we "fear" Hashem, meaning, that we live with an awareness of His unlimited power and His greatness. Accordingly, the 100 Berachot we recite each day are truly the ''foundation" of Torah life, as they serve to reinforce our Emuna. For good reason, then, the Berachot we recite are associated with the "Adanim," which comprised the foundation of the Mishkan and thus symbolize faith, the foundation of the entire Torah. A number of sources speak of the great reward which one earns through the proper fulfillment of this obligation – reciting 100 Berachot each day with concentration, and pronouncing each word correctly. (For example, one must ensure that the words "Baruch Ata" do not sound like "Baru Chata," and to recite "Melech Ha'olam," and not "Melecholam," skipping the syllable "Ha-.") The Ba'al Ha'Turim (Rabbenu Yaakob Ben Asher, 1270-1340) writes that those who fulfill this Misva are rewarded with long life. Commenting on the verse, "And you who cling to Hashem your G-d, you are all alive today" (Debarim 4:4), the Ba'al Ha'Turim observes the custom followed in some communities to add a crown in the Torah scroll above the letter Kof in the word "Ha'debekim" ("who are attached") in this verse. This crown, he explains, emphasizes that we attach ourselves to Hashem through the 100 blessings we recite each day – as the letter Kof in Gematria equals 100, and the reward for reciting these Berachot is "Haim Kulechem Hayom" – long life. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century) adds that when one recites a Beracha properly, the Beracha ascends to G-d in the heavens, and He takes the Beracha and embeds it into His "crown." Hashem's "crown," as it were, is made from the Berachot which we recite properly with Kavana. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) would advise people experiencing hardship to devote themselves to the meticulous observance of this Misva, and try to recite 100 Berachot each day with proper attention and concentration. The verse from which the Gemara inferred this obligation begins with the letter Vav ("Ve'ata Yisrael") and ends with the letter Chaf ("Nafeshecha"), and these letters have the combined numerical value of 26 – the Gematria of the divine Name of "Havaya." The Hida (Rav Haim Yosef David Azulai, 1724-1806) thus writes that the fulfillment of this Misva saves a person from the dreadful punishments described in the section of the "Kelalot" ("curses") in Parashat Ki-Tabo, a section in which the Name "Havaya" appears 26 times. Moreover, this section contains 98 curses, and also includes a warning about "every ailment and every punishment which is not mentioned in this book" (Debarim 28:61) – adding another two curses, for a total of 100. We protect against these 100 curses through the recitation of 100 Berachot each day. Additionally, the Zohar Hadash teaches that we remain in exile because of our failure to properly observe this requirement to recite 100 Berachot each day. It emerges, then, that our commitment to properly fulfill this obligation helps end our long, bitter exile and bring our final redemption. The Arizal taught that the 100 daily Berachot allow us to harness the power of the 22 letters of the Hebrew alphabet – the letters that Hashem used to create the world. The 100 daily blessings are, according to Kabbalistic teaching, associated with the 22 letters, and we thus benefit from the spiritual force of these letters by properly reciting 100 Berachot every day. The Gemara in Masechet Menahot (43b) tells that Rabbi Hiyya went out of his way to purchase special foods for Shabbat and Yom Tob in order to ensure he would recite 100 Berachot. On Shabbat and Yom Tob, the Amida prayer contains far fewer blessings than the weekday Amida prayer, making it more challenging to reach a total of 100 Berachot. Rabbi Hiyya thus made a point of having additional foods on Shabbat and Yom Tob so he would have more Berachot to recite. The Hida, in his work Mahazik Beracha (290), noted the Gemara's implication that this practice marked a special measure of piety on Rabbi Hiyya's part. The Gemara appears to laud Rabbi Hiyya for his piety – indicating that this was not strictly required. The Hida thus suggests that reciting 100 Berachot each day does not constitute a strict Halachic obligation, but is rather a worthwhile practice to follow. The consensus view among the Poskim, however, is that this is indeed a strict obligation. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1872) explains that Rabbi Hiyya was praised for fulfilling the Misva at the highest standard – going out of his way to buy special delicacies, rather than buying simpler foods. But ensuring to recite 100 blessings is a strict requirement, and not just a measure of piety. Hacham Ovadia Yosef adds that there are ways to reach a total of 100 Berachot without actually reciting Berachot, but Rabbi Hiyya chose not to rely on these leniencies, and instead went out to buy food so he could recite 100 blessings on Shabbat and Yom Tob. Indeed, the Shulhan Aruch explicitly rules that one is required to recite 100 Berachot each day. The Poskim indicate that 100 Berachot is a minimum amount, and not an exact amount. Hacham Ovadia notes that from the explanation mentioned earlier associating the 100 daily Berachot with the 100 sockets beneath the Mishkan, one might conclude that we must recite precisely 100 Berachot, and no more, but this is not the Halacha. One must recite at least 100 Berachot, but certainly may recite more. The Rambam, in Hilchot Tefila, brings a custom that some observed to count the Berachot that one recites over the course of the day. This was the practice of Hacham Ovadia Yosef on Shabbat, when it is more difficult to reach a total of 100 blessings, as he wanted to ensure to fulfill this obligation. It is told that the Brisker Rav (Rav Yitzchak Zev Soloveitchik, 1886-1959) would count the Berachot he recited every day, following this custom mentioned by the Rambam.

Enerji Günlüğü Haber Bülteni:Türkiye'nin ve Dünyanın Enerji Gündemienerjigunlugu.net

Konuğumuz Hacettepe Üniversitesi öğretim üyesi Prof. Dr. Çağatay Tavşanoğlu ile doğanın değişen dinamiklerini ve bu değişimlerin canlılar üzerindeki evrimsel yansımalarını 'Ekoloji evrimi nasıl görür?' sorusunu merkeze alarak, bu iki alanın birbirine nasıl temas ettiğini tartışıyoruz. 

Carter Person: co-owner of Cork & Key, and partner in the ATOM hospitality group! Join us for an expansive conversation with seasoned entrepreneur Carter Person. With deep roots in a family dedicated to hospitality and community, Carter shares what it was like growing up in the family business — giving us an honest breakdown of the rewards and challenges of working closely alongside relatives. From catering for the Vikings to unexpected setbacks, our guest shares firsthand industry insight that reflect his career immersed in service, growth, and community. Stay tuned for minute 8:27, where Carter shares the story of one of his earliest infamous moments at family-run Tav on the Ave

See how Jesus Christ relates to us as His Church, universally and locally; as The First and The Last.

See how Jesus Christ relates to us as His Church, universally and locally; as The First and The Last.

See how Jesus Christ relates to us as His Church, universally and locally; as The First and The Last.

See how Jesus Christ relates to us as His Church, universally and locally; as The First and The Last.

See how Jesus Christ relates to us as His Church, universally and locally; as The First and The Last.

See how Jesus Christ relates to us as His Church, universally and locally; as The First and The Last.

See how Jesus Christ relates to us as His Church, universally and locally; as The First and The Last.

See how Jesus Christ relates to us as His Church, universally and locally; as The First and The Last.

See how Jesus Christ relates to us as His Church, universally and locally; as The First and The Last.

See how Jesus Christ relates to us as His Church, universally and locally; as The First and The Last.

Peculiar story of Abraham; Ur to Haran; Hebrew language - written to be read; Latin; Covetousness = idolatry; Family lineage; Name changes; Graft and corruption; Moneychangers; Sacrifice; "Leaven"; Cain and Abel; Altar purposes; Atheists?; Terah the organizer; Alexander the great; Genghis Kahn; Patterns of government; God's way; Gen 17:1; aleph-nun-yod; "walk" = hey+tav+hey-lamad-kof; Jacob walking in the spirit/faith; Covenant with God; Living by faith; Following false Christs; Welfare snares; Minutemen for each other; Choosing your way; "Perfect" offerings; Deut 18:13; Caring for neighbor; Deut 25:15; Dreams; Lk 6:4 Perfect as his master; Laying down your life; Learning to be Israel; Covenant = beit-resh-yod-tav+yod; Spirit and Truth; Daily ministration; Gen 17:4 Explaining to Abram; +hey+mem = Abraham (Father of many nations); "Kings"; Gen 17:7 Establishing the covenant; "Canaan" those following Nimrod; "Samad" destroyer?; "Give" nun-tav-nun - continuous; Repentance; "Seed" vav-lamad-zayin-resh yod kof; aleph-tav = relationship between God and man in faith; Possessing the land; Circumcision; Lev 10:16; of the heart; Knowing what to believe; Moving in Spirit; Divine spark; "token" of the covenant; Sarai to Sarah; Barak - biet-resh-kof = Blessing; Getting back to the light; Sarah model; Understanding bible meaning; "Thummim"; Tav-mem(+yod)-mem faith; Completeness; Abraham's laugh; Knowing by fruits; Physical token; Abraham's new societal structure; Ex 28:30; Double faith; "Urim" light and fire; Awakening; Gathering in tens, hundreds and thousands; What is your corruption?; "Perfect"; Bondage of Egypt; Discovering the solution; Being fruitful; Draw near to God.

Kad tu biji retrītā, tējas ceremonijā vai mēģināji attīrīt enerģiju? GenZ un milleniāļi vairs nejūtas saistīti ar tradicionālajām reliģijām, taču tas nenozīmē, ka viņi ir atmetuši ticību kaut kam lielākam. Dievs ir kļuvis par Dievieti, Māti Zemi, Visumu vai vienkārši kaut ko nenosaucamu, krustiņus aizvieto kristāli un gongi, un baznīca var būt jebkur – Tavā istabā vai kafejnīcā. Tā sauktais “jaunās paaudzes garīgums” ir eklektiska pieeja jēgas meklējumiem – tajā apvienojas dažādu kultūru ticības, meditācijas prakses un rituāli bez piederības kam vienam. Kā saka, “dari pats”, tikai spirituāli. Raidījuma vadītāja Nansija Garkalne sarunā ar dao tēju ceremoniju vadītāju Raimondu Prūsi un psiholoģi, garīguma pētnieci Daigu Bitēnu meklēs atbildes uz jautājumiem, kāpēc dažādas garīgās prakses šobrīd ir tik populāras un kad garīgums ķļūst par iemeslu izvairīties no dzīves problēmām. #SIF_MAP2024

POVABILO – LIKOVNI NATEČAJ ZVERINICE Prvi program Radia Slovenija vabi vrtce, šole in posameznike k sodelovanju v likovnem natečaju ZVERINICE Prisluhnite epizodam na našem Podkastu in z malo domišljije narišite svojo zverinico. Risbice nam pošljite na elektronski naslov programzamlade@rtvslo.si ali po pošti na naslov Radio Slovenija, Program za mlade, Tavčarjeva 17, 1550 Ljubljana. Od majhnih do velikanskih, od morskih do kopenskih, od tistih na tleh do tistih v zraku. Kako se prehranjujejo, kako si gradijo zavetje, kdo je glavni, kdo je hiter, kdo počasen? To se o živalih sprašujemo in si hkrati odgovorimo v novi otroški izobraževalno-igrani seriji in podkastu Zverinice. Poslušajte posamezne zgodbe in prepustite otroke njihovi ustvarjalnosti in domišljiji ter jih spodbudite, naj narišejo svojega dolgonogega noja, mogočnega orangutana, velikega slona ali nadležnega komarja. Likovni natečaj poteka do petka, 25. aprila 2025. Najboljše skupine in posameznike bomo nagradili. Namen serije Zverinice je ozaveščati o pomenu biotske raznovrstnosti in otrokom na zabaven način posredovati dragocene informacije o manj znanem živalskem svetu. Serija, ki nastaja v koprodukciji s francoskim radiem, tako odstira živalske pustolovščine, z njimi pa bodo najmlajši tudi z odgovori na vprašanja, zastavljena v oddaji, spoznali njim manj znana dejstva o različnih živalskih vrstah. Ob pomoči serije Zverinice se bodo otroci podali na raziskovanje sveta, ki ga vsak dan srečujejo, vendar ga v resnici ne poznajo dovolj, z likovnim natečajem pa želimo spodbuditi tudi njihovo ustvarjalnost in domišljijo. S sodelovanjem na natečaju dovolite, da so poslani izdelki objavljeni na družabnih omrežjih ali spletnih straneh RTV Slovenija. Najbolj živalske zgodbe za otroke!

This week on The Publisher Podcast by Media Voices, we're joined by Tav Klitgaard, Group CEO of Zetland Media. As well as news publication Zetland, the Danish company also has a book publishing business, an AI transcription startup, and has recently launched a Finnish publication called Uusi Juttu, which has attracted 15,000 paying members within the first two months. Tav discusses the importance of designing products to address user needs, and how that pays back in attracting paying younger audiences, as well as taking their subscriber-first business model to Finland. He also explains why audio has been such a pivotal part of making Zetland successful as a member-driven publisher, and what future he sees for video podcasts. This season of The Publisher Podcast & Newsletter is sponsored by Memberful, a best-in-class membership solution for independent publishers and journalists who want to diversify their revenue stream and connect with their audience.  Memberful is human-first, not software first, so whether you're launching, growing or switching platforms, the team at Memberful are committed to providing exceptional support at every stage of your journey. Take control of your publishing business this new year with Memberful. Visit memberful.com/publisherpod and get started with a free trial.

On this week's podcast:Game overview: Yo-YoShout outs:  Tav's 500 gamesMelbourne City Loyal RSC cultural event: https://www.facebook.com/groups/110256592359769/?multi_permalinks=9074145052637500&ref=share Convention Update - We really need your help. If you are planning on attending the convention, please book your event tickets ASAP100 days / 14 weeks!!!Convention Tickets On Sale: https://narsa.ca/tickets/Room bookings: https://narsa.ca/kissimmee-2025/Communications: Gers Guide (for real this week)Exclusive offer from Rangers Review: https://www.rangersreview.co.uk/subscribe/narsa25/ International Coaches Convention 2025: https://www.rangers.co.uk/article/rangers-international-coaches-convention-returns/2G1eVp9rGXAvxrsdsMW5WmPlease share with your membership. This will also be shared on our WhatsApp group, and via our social media too. https://narsa.ca/

JONAH was the most ancient of all the prophets whose writings have come down to us. He is supposed to have prophesied in the latter end of Jehu's or the beginning of Jehoahaz's reignThe author of the book is Jonah. His name (הָונֹי Yonah) means “dove.” Yahshua Messiah mentions Jonah, and the account of this book, as true history (Mat 12:39-41).In this Part 4 of Chapter 1 we will finish the Chapter and go into Chapter 2. In our last study we read where the captain and the sailors of the ship started to question Jonah beginning with verse 8. Jonah then in verse 9 explains to them who he is and where he came from. In verse 10 we read that these men were afraid of Jonah's Yahweh and His anger caused this great storm to develop. Now in verse 12 Jonah begs that they should throw him overboard in order to please Yahweh and calm the seas. However in verse 13 we see the men of the ship beginning to row harder, trying to reach the shoreline. Now realizing that Jonah's Yahweh is greater than all of their gods, they now cry out to Yahweh seeking His forgiveness for their evil thoughts.15  took up Jonah = Took up with care and did throw him into the sea. Here ‘took up' in the Hebrew manuscripts reads, “naw-saw' eth”. ETH, being the Alph and Tav or the first and last letters of the Hebrew Alphabet.the sea ceased from her raging = They had obeyed Yahweh and fulfilled His will by casting Jonah into the sea, therefore Yahweh ceased the storm upon the sailors and they saved their lives. 16  feared the LORD exceedingly = Reverence the Lord totally. Once again within this verse we see the Hebrew word ‘eth' in the manuscripts.Feared ‘eth' = “yaw-ray eth'” offered a sacrifice unto the LORD, and made vows = The conversion of the sailors to the One True Yahweh was now complete. Yahweh truly does work in mysterious ways, 17   had prepared = This is a special word in the Hebrew, it means to appoint or assign, it never means to create. This was a special fish sent by Yahweh on a one-time basis especially for this event. great fish = It is commonly assumed that this was a whale, but in the manuscripts, the word whale is not used here or in [Matt 12:40] where Yahshua Messiah refers to this fish. In this section of Matthew we see Yahshua extend credibility to the story of Jonah, and He establishes Jonah as a 'type' of Himself:Swallow up = Once again in the Hebrew manuscripts we see the ‘eth'Swallow up eth = baw-lah' ethJonah was in the belly = Not therefore kept alive in the fishes mouth as some imagine. When thus swallowed up, Jonah must have died, and thus became a 'type' of Yahshua Messiah. three days and three nights = Just as with Yahshua Messiah in the tomb, thus fulfilling the 'type.'Chapter 21    belly = Innards, digestive tract.2    cried = Cried out in distress. heard = Answered. Hebrew word 'anah,' not the same Hebrew word translated to 'heardest' in the next clause. out of the belly = Hebrew word #990 beten: Used of the depth of Sheol (figurative) hell = Hebrew word # 7585: Sheol (sheh-ole'); Hades or the world of the dead (as if a subterranean retreat), including its accessories and inmates.  heardest = Gavest heed to. Hebrew word 'shama,' not the same Hebrew word translated to 'heard' in the preceding clause.Have any questions? Feel free to email me; keitner2024@outlook.com 

Before one immerses a new utensil, he recites the Beracha, "Baruch Ata…Asher Kideshanu Be'misvotav Ve'sivanu Al Tebilat Keli." If he immerses more than one utensil on one occasion, then he recites "Al Tebilat Kelim," in the plural form, instead of the singular form of "Al Tebilat Keli." Nevertheless, if one mistakenly recited the Beracha in the plural form for a single utensil, or in the singular form for multiple utensils, he has fulfilled his obligation and does not repeat the Beracha. While reciting the Beracha, one should preferably hold the utensil in his right hand. Furthermore, it is proper to stand while reciting the Beracha, just as one should stand whenever he recites a Beracha over a Misva. Some Rabbis found an allusion for this Halacha in the verse (Tehilim 33:11), "Asat Hashem Le'olam Ta'amod" (literally, "the counsel of God shall always endure"). The letters of the words "Asat" and "Le'olam" are "Ayin," "Sadi," "Tav," "Lamed," "Ayin," "Lamed" and "Mem," which represent the words, "Erub," "Sisit," "Tefilin," "Lulab," "Omer," "Lebana" and "Mila." This verse thus alludes to the fact that when one recites the Beracha over these Misvot, "Ta'amod" – he must stand. This applies to Tebilat Kelim (immersing utensils), as well. Nevertheless, if a person sat while reciting the Beracha before immersing a utensil, he has fulfilled his obligation and does not repeat the Beracha. Tebilat Kelim differs from other Misvot in that it is not an outright obligation; one is not required to immerse a new utensil unless he wishes to use it. As such, there is greater room for leniency, and thus one who mistakenly sat while reciting the Beracha does not repeat the Beracha. One must not speak after reciting the Beracha until he finishes immersing all the utensils he intends to immerse. One may speak in matters related to the immersion, such as asking somebody to bring him another utensil or the scraper to remove stickers. If one spoke in matters unrelated to the immersion after he recited the Beracha and before he began immersing the utensils, he must repeat the Beracha. While immersing a utensil, one should hold it with a loose grip, in order to allow the water in the Mikveh to come in contact with the entire surface of the utensil. Alternatively, one may wet his hands before immersing the utensil, in which case he is allowed to hold the utensil with an average grip during the immersion. Since his hands are already wet, the part of the utensil that he holds will come in contact with Mikveh water by touching his hands. One may even wet his hands with water from a sink for this purpose, as this water will obtain the status of Mikveh water once it enters the Mikveh (due to a Halachic concept known as "Hashaka"). Many people use baskets with holes in the bottom and sides when immersing several utensils at once. They lower the basket into the Mikveh, and the water in the Mikveh enters the basket through the holes and touches the utensils. This is certainly permissible, but on condition that one places the utensils alongside one another, as opposed to on top of one another. When utensils rest on top of one another, the weight of the top utensil might prevent the water from touching the upper surface of the lower utensil. One must therefore ensure that the utensils are lined across, next to one another, without any utensil on top of another. Summary: Before immersing a utensil, one recites the Beracha of "Al Tebilat Keli" (or "Al Tebilat Kelim" for multiple utensils), preferably while standing and while holding the utensil in his right hand. He should not speak in matters unrelated to the immersion until he finishes immersing all the utensils. One should hold the utensil with a loose grip, or wet his hands prior to the immersion and then hold the utensil with an average grip. Perforated baskets may be used to immerse several utensils together, provided that no utensil is placed on top of another.

Marilyn Manson, Evan Rachel Wood ve Illma Gore aleyhine açtığı davadan çekildi, Tavşan İmparatorluğu 28. Tallinn Black Nights Film Festivali'nden iki büyük ödülle döndü. Bu bölüm OKEY hakkında reklam içermektedir. OKEY, 1 Aralık Dünya AIDS Günü kapsamında tabukamu'nun çevrimiçi eğitim serisine destek veriyor, “Kapsamlı Cinsellik Eğitimi”ni hayata geçirerek “Biraz da bunu konuşalım” diyor. tabukamu platformu üzerinden ücretsiz sunulan Kapsamlı Cinsellik Eğitimi'ne buradan ulaşabilirsiniz.

The final letter of the Aleph Beis, the Tav / Sav - תּ / ת, completes the cycle of the letters of the Torah, the building blocks of all of existence. Join me in the final episode of this series, as we complete the cycle from Aleph to Tav, and experience a deep secret hidden within these Divine vessels.   Music credits: Free Meditation Music 528Hz Music - No CopyRight Music - Royalty Free Healing Music - https://www.youtube.com/watch?v=RlnfVgRTMRE&t=0s

Crucifixion?; The "Word" = right reason of Christ; Law of Nature; Benefits at our neighbors' expense; Corban making God's word to none effect; Augustus Caesar; Roman republic?; "Emperator"; Caesar story; "Son of God"; Submitting to slavery; "God"; Making covenants; Societal shifts in thinking; Unrecognized captivity; Assurance of freedom; Covetousness not allowed; Manufactured conflict; Conflict in Christ's time; Sanhedrin; Appointment of 70; "Stones" for the Temple; No exercising authority; Sacred rights; Whole Gospel; Assembling the puzzle; Statues; Government welfare; Christ's ministers duty; Corruption; Accountability in kingdom of God; Taking back responsibilities; Early Church functions; One purse; Weakening the people; Inflation; Thriving Christians; Non-participators; Temple tribute; Building the Roman colosseum; Biting your neighbor; Wanting to believe we are free; Pilate's "Superscription"; Matt 27:27; Lk 23:11; Mark 15:24; Herod's recognition of Christ; "Parens Patria"; The Veil; Hebrew (poreketh) "pai-resh-kuf-tav"; from "perek" (cruelty); Weakened, degenerate people; Soup kitchens; Al Capone?; Income tax; FDR's bondage; Old Testament "Vail"; Tabernacle; Jubilee; Church in the Wilderness; Slavery = force; Substitute "choice" for people; Every day election day; Saul syndrome; Scattering the flock; Saved by a new Caesar?; Logos of Moses; Rebuilding stone Temple; Red Heifer?; Misunderstanding symbology; Ripping of the veil; Temple full of blood; Electing Rulers?; Repentance; Consenting to covetousness; Torment?; Holy Spirit; Immigrants; Veil within us; Pai = oral torah; Resh = process; Living the law - sacrifice; Gathering together; Kuf = crown - actualized potential; Power to heal; Tav = faith; Living by faith to receive actualized potential from God; Altars of faith, hope and charity; Tabernacle covered with skins; Offices of Caesar; Who will repent?; Healing demoniac; Caring for neighbor; "Worship"?; Bondage of Egypt; Owning your labor; Deciding good and evil; Getting you to bite one another; "love"; Hearing the Word; Tearing of the veil; Binding by love; Archeological evidence; Sacrifice of family; Ear ticklers; Receiving life more abundantly; Col 3:5; Idolatry; Wrath of God; Eph 5:5; Constantinian church; Good news knowing what to repent from; 1 Cor 5:10; Fornicators with the world; Unrighteous mammon; Creating the alternative; Setting your neighbor free first; Legal charity; Lady Godiva?; Blessing others; God of salvation; Individual salvation; Previewing Mark 16; Gathering together; May your eyes be opened.

Bitcoin is up slightly at $65,683 Eth is up slightly at $2,652 Binance Coin, down slightly at $597 BlackRock's spot ETH ETF surpasses $1B in TAV. Crypto whale exploited for $32M. Spot BTC ETFs log 7 days of inflows Bloomberg says Robinhood & Revolut considering stablecoins. Bitdeer set to launch new mining chip. Learn more about your ad choices. Visit megaphone.fm/adchoices

Roozbeh (Rooz) Khoshmiyat shares his journey of living with ADHD and how it has impacted his career and personal life. He discusses his midlife crisis and the realization that he needed to make a change. Rooz explains the challenges he faced in school and the workforce due to his ADHD symptoms, such as hyperactivity, restlessness, and difficulty focusing. He also talks about the support he received from his wife and the importance of finding a career path that aligns with his strengths and interests. Rooz reflects on the trauma and self-doubt he experienced and how he ultimately found hope and a new sense of purpose. Roozbeh discusses his struggles with ADHD and how it affected his personal and professional life. He shares how he lacked knowledge and understanding of how to utilize tools and systems to manage his ADHD symptoms. Roozbeh emphasizes the importance of having a support system and finding the right resources to help with ADHD. He also talks about the challenges of self-hate and feeling different from others. Tav shares his own experiences with ADHD and how he learned to manage it through first principles thinking and goal-setting. The conversation explores the idea of finding passion and purpose in life, especially for individuals with ADHD. It emphasizes the importance of self-happiness and self-love before pursuing a career or external validation. The discussion also touches on the challenges faced by individuals with ADHD, such as impulsiveness and the constant search for dopamine rushes. The conversation concludes with the idea that ADHD can be seen as a superpower, but it also has its weaknesses. It encourages individuals to find what they are passionate about and be persistent in pursuing it. Chapters 00:00 Introduction and Background 02:03 Midlife Crisis and the Need for Change 06:01 ADHD Symptoms and Challenges 10:56 Difficulties in Education and Career 13:51 Struggles in the Workforce 16:28 Reflecting on Life and Meaning 26:45 Gratitude for Life-Changing Experiences 32:28 Understanding ADHD and its Impact 38:35 The Importance of Support and Resources 41:46 Challenges of Self-Hate and Feeling Different 52:14 Managing ADHD through First Principles Thinking 57:55 Struggles with Focus, Organization, and Impulsivity 01:03:20 Finding Passion and Purpose 01:05:45 The Future of Work and Finding Purpose 01:10:10 Dopamine and ADHD 01:18:05 Money vs. Happiness 01:20:36 Finding What Makes You Happy 01:23:49 Persistence and Luck in Success 01:26:34 ADHD as a Superpower

On today's episode of the Occult Symbolism and Pop Culture with Isaac Weishaupt podcast we're going to talk about all the conspiracy theories surrounding the Great Eclipse of 2024! We'll talk about the Israeli Red Heifer prophecy to bring the 2nd Temple of Solomon, CERN's White Rabbit, NASA's Egyptian APEP Serpent god, sex magick, Aleister Crowley's Star Sapphire ritual, Aleph and Tav letters, Manly P Hall's New Atlantis, Earthquakes, Devil Comet, the National Guard, 2001: A Space Odyssey and the Alchemical Black Sun!NOW UP AD-FREE ON SUPPORTER FEEDS! Free feed gets it in two days!Show sponsors- Get discounts while you support the show and do a little self improvement!*CopyMyCrypto.com/Isaac is where you can copy James McMahon's crypto holdings- listeners get access for just $1*BetterHelp.com/illuminatiwatcher : This episode is brought to you by BetterHelp. Give online therapy a try and get 10% off at betterhelp.com/illuminatiwatcher and get on your way to being your best self. WANT MORE?... Check out my UNCENSORED show with my wife, Breaking Social Norms: https://breakingsocialnorms.com/ GRIFTER ALLEY- get bonus content AND go commercial free + other perks:*PATREON.com/IlluminatiWatcher : ad free, HUNDREDS of bonus shows, early access AND TWO OF MY BOOKS! (The Dark Path and Kubrick's Code); you can join the conversations with hundreds of other show supporters here: Patreon.com/IlluminatiWatcher (*Patreon is also NOW enabled to connect with Spotify! https://rb.gy/hcq13)*VIP SECTION: Due to the threat of censorship, I set up a Patreon-type system through MY OWN website! IIt's even setup the same: FREE ebooks, Kubrick's Code video! Sign up at: https://illuminatiwatcher.com/members-section/*APPLE PREMIUM: If you're on the Apple Podcasts app- just click the Premium button and you're in! NO more ads, Early Access, EVERY BONUS EPISODE More from Isaac- links and special offers:*BREAKING SOCIAL NORMS podcast, Index of EVERY episode (back to 2014), Signed paperbacks, shirts, & other merch, Substack, YouTube links & more: https://allmylinks.com/isaacw *STATEMENT: This show is full of Isaac's useless opinions and presented for entertainment purposes. Audio clips used in Fair Use and taken from YouTube videos.   

Join Granger Smith in this thought-provoking discussion as we explore the fascinating realm of eschatology, the study of end times. In this video, we'll tackle some intriguing questions: Is Jesus coming back soon? Are we approaching the Rapture? I'll be reacting to various perspectives circulating on these topics, including discussions surrounding the upcoming solar eclipse and the significance of signs and symbols, such as the Aleph and Tav being placed over America. We'll delve into biblical texts, analyzing the language and interpretations to gain deeper insights into these events.   Furthermore, we'll examine the concept of signs and omens as outlined in the Bible, considering their relevance in understanding the times we live in. From mapping the path of totality during the solar eclipse to deciphering biblical prophecies and more. Whether you're a devout believer, a skeptic, or simply curious about eschatology, this video offers a space for reflection, dialogue, and exploration.See omnystudio.com/listener for privacy information.