Good evening and welcome to the Fallout Feed Halloween Spooktacular. Tonight we will venture on a quest so vile, so evil, that listener's dare not proceed. You will hear tales of monsters, despair, depravity so torturous, suicide, cannibalism, mutated murder and transformations ghoulish enough to poison the very soul of all who are brave enough to tread further. Join us… if you dare! SPECIAL thanks to: Eerie Eric from Tapes from the Wastes show, Lurid Lawrence from the Modus Files show (with Vicious Vitriol as Bethany), Scary Saira Vosslesauce - our former host, Creepy Clint from the Roundtable, Crazy Casey the Curator of Spooky Haiku, the Spooky Space CannaBaker, Rancid Ray's Tasty Treats, Jack O' Lantern Jess, & Evil Andrew.0:00 Intro1:32 Mothman Cultist holotapes - Andrew4:57 The Mothman Cometh12:15 Villanelle for a Bloodied Build - Jess13:22 Distress Signal Relay Tower 1DL-10914:05 Hallucinogen - Ray25:36 Mariposa Military Base holotapes - Andrew29:35 New Squirrel32:22 Grandchester Mystery Mansion - Saira34:38 Zacharia terminals - Saira35:56 The Interloper - Andrew40:05 Dunwich Building - Jess54:12 Wendigo1:00:22 Wes Tek Terminals - Eric1:08:37 Suffolk County goo tapes1:11:20 Snallygaster1:17:28 Die-ary of Trash - Andrew1:19:11 Devil's Due Museum of Witchcraft - Clint **1:29:33 Spooky-Ku - Casey1:29:58 Modus Files teaser - Lawrence & VitriolPlays1:34:35 Grafton Monster1:41:34 Boyleston Club - Saira1:43:12 Earle Williams' Journal - Andrew1:44:24 VTU Cannibalism class - Ray1:45:28 Flatwoods Monster1:50:48 Vault 96 - WastelandBaker1:52:43 End credits** Youtube vid of Clints runFallout 76 Worlds RandomizerThis episode of the Fallout Feed is brought to you by Tragically Optimistic. For Fallout Feed Merchandise please visit the Tragically Optimistic store here:https://optimistic.threadless.com/collections/asapodcasting-showsButcher, Baker, Candle Maker in Spaaaace!https://twitter.com/bbcisssDames who Gamehttps://twitter.com/dameswhogameJoin in the Roundtable Fun with our Character Generators!Fallout 76:https://tinyurl.com/F76GeneratorFallout 4:https://tinyurl.com/Fallout4GeneratorFallout New Vegas:https://tinyurl.com/NewVegasGeneratorFallout 3:https://tinyurl.com/F3GeneratorDONATE: https://fightcf.cff.org/site/TR/?fr_id=7889&pg=team&team_id=90760Shop: optimistic.threadless.com/collections/asapodcasting-showsPatreon: https://www.patreon.com/asapodcastingEmail: firstname.lastname@example.orgWeb: http://www.asapodcasting.com/#/the-fallout-feed/Twitter: https://twitter.com/TheFalloutFeedFB: facebook.com/groups/askyrimaddictpodcastSupport the show
Welcome to the Social-Engineer Podcast: The Doctor Is In Series – where we will discuss understandings and developments in the field of psychology. This is Episode 177 and hosted by Chris Hadnagy, CEO of Social-Engineer LLC, and The Innocent Lives Foundation, as well as Social-Engineer.Org and The Institute for Social Engineering. Joining Chris is co-host Dr. Abbie Maroño. Abbie is Director of education at Social-Engineer, LLC, and a perception management coach. She has a PhD in Behaviour analysis and specializes in nonverbal communication, trust, and cooperation. Today's conversation will be on the topic of Subliminal Persuasion. [Sep 05, 2022] 00:00 – Intro 00:27 – Dr. Abbie Maroño Intro 01:07 – Intro Links Social-Engineer.com Managed Voice Phishing Managed Email Phishing Adversarial Simulations Social-Engineer channel on SLACK CLUTCH innocentlivesfoundation.org 03:26 – Why this podcast? 04:28 – The topic of the day: Subliminal Persuasion 05:46 – What is Subliminal Persuasion? 07:03 – The Coca-Cola & popcorn myth 09:08 – Judas Priest Lawsuit 10:32 – Sex on ice, does it work? 15:00 – Getting warmer... 16:08 – ...and colder 18:49 – The importance of being attentive 21:28 – Does it pass the smell test? 22:59 – Can Prime lead to Persuasion? 24:34 – The necessity of Motivation 27:05 – Does Belief play a role? 28:17 – The Smell of Fear 32:52 – Applying the Subliminal 38:58 – The limitations of application 41:26 – Subtle Psychology 44:33 – Book Recommendations Subliminal: How Your Unconscious Mind Rules Your Behavior – Leonard Mlodinow 45:42 – Find Dr. Abbie Maroño on the web Twitter: https://twitter.com/abbiejmarono LinkedIn: linkedin.com/in/dr-abbie-maroño-phd-35ab2611a Website: https://www.abbiemarono.com/ 46:26 – Find Chris on the web Twitter: https://twitter.com/humanhacker LinkedIn: linkedin.com/in/christopherhadnagy 46:41 – Wrap Up 47:59 – Outro www.social-engineer.com www.innocentlivesfoundation.org Select research: Chen, Z., Tan, Y., Zhang, Z., & Li, M. (2021). Research on subliminal visual messages based on EEG signal and convolutional neural network. In MATEC Web of Conferences (Vol. 336, p. 05014). EDP Sciences. Damaskinidis, G., & Kostopoulou, L. (2021). Intersemiotic Translation of Subliminal Messages in Brand Logos: A Qualitative Experimental Research. International Journal of Semiotics and Visual Rhetoric (IJSVR), 5(1), 1-14. Dijksterhuis, A., Aarts, H., & Smith, P. K. (2005). The power of the subliminal: On subliminal persuasion and other potential applications. The new unconscious, 1, 77-106. Epley, N., Savitsky, K., & Kachelski, R. A. (1999). What every skeptic should know about subliminal persuasion. Skeptical Inquirer, 23(5), 40-45. Hsu, L., & Chen, Y. J. (2020). Neuromarketing, subliminal advertising, and hotel selection: An EEG study. Australasian Marketing Journal (AMJ), 28(4), 200-208. Li, N., Juan, L., Xin, W., & Xiang-hong, S. (2011, March). Effect of sustained subliminal auditory stimulus on human emotion. In International Conference on Information Science and Technology (pp. 381-384). IEEE. Loersch, C., Durso, G. R., & Petty, R. E. (2013). Vicissitudes of desire: A matching mechanism for subliminal persuasion. Social Psychological and Personality Science, 4(5), 624-631. Riener, A. (2012). Subliminal persuasion and its potential for driver behavior adaptation. IEEE Transactions on Intelligent Transportation Systems, 13(1), 71-80. Smarandescu, L., & Shimp, T. A. (2015). Drink coca-cola, eat popcorn, and choose powerade: testing the limits of subliminal persuasion. Marketing Letters, 26(4), 715-726. Strahan, E. J., Spencer, S. J., & Zanna, M. P. (2002). Subliminal priming and persuasion: Striking while the iron is hot. Journal of experimental social psychology, 38(6), 556-568. Zacharia, A. B., Hamelin, N., Harcar, T., & Rodgers, P. (2020). A Neuro Analysis of Static Subliminal Advertising in Packaging. EDITORIAL 77, 29, 81-104.
1 (2s): Good morning harvest church. When you stand, as we worship the Lord this morning, we worship the God who was, we worship the God who is we worship the God who ever more will. 1 (42s): He opened the present doors. He parted the God, pulls the victim victory, and we sing the God who heals. 1 (1m 29s): We sing to the God. We sing the God who that 0 (2m 1s): In the 1 (2m 10s): Shout we were the, we wear the P there, joy in the house of the Lord. 1 (3m 5s): There's joy in the house of the Lord today. And we won't be quiet. We shout outta your joy in the house of the Lord. Got it. Won't be we shout outta 0 (3m 23s): Your enjoy 1 (3m 26s): Lord. 0 (3m 27s): Enjoy the 1 (3m 31s): Won't. 1 (4m 19s): God, you are all powerful. We to your name this morning, there's the I've seen its battles right in there's that I've seen his praise. 1 (5m 10s): And that's the power of your name. Just mention makes a wave giants falling strongholds break. There is healing. That's the power that I claim. It's the same, the grave. There's no power. Like the there's a hope that calls our courage in the furnace. 1 (6m 13s): The kind expectations that every prayer I made is on an empty that's the power of that's that's 0 (7m 2s): There's 1 (7m 2s): No pav. Come on church, sing this out. I see you taking ground. I see you. Pressa head you. Power is danger to the enemies camp. You still do miracles. You will do what you said for your the same God. Now, as you've always been spirit, spirit breaking out your kingdom, moving in your big tree, claims the ground at the enemy had you still do miracles. 1 (7m 53s): You do what you for that's it's the same. 0 (8m 21s): There's 1 (8m 36s): Like, 2 (8m 47s): God, we're so grateful Lord for your power Lord. As we ponder the power of the living, God, I, I pray God that we would ponder what that means in our lives, in our relationships Lord, and especially heavy on my heart today or marriages, Lord. So as we take a kind of a Salo moment and just pause, Lord, help us to grab, grab hold of that power for our marriages and for the marriages of those, the people in our lives, Lord God that we love and care for. 2 (9m 37s): So deeply Lord, as we take a moment of pause and I'm gonna stop talking is as you feel led, if you feel like man, God's given you something to pray for a verse word of encouragement, go ahead and speak up loudly so we can hear and agree with you. And we'll just take a moment just as you feel led just as you feel LA 3 (10m 25s): Father, I thank you for your power. I thank you Lord, for your strength and for the strength that you give us father, I thank you father for the relationships in a marriage Lord that you bonded and that you've set forth to be a family father. I thank you, God, that you give us wisdom through your power, that you give us strength through your power and that God that no enemy can stand against us. Father. I just thank you, Lord, that God, in this place, that father, the freedom for you to come to this place and to freely speak Lord and to freely father lead us and guide us. 3 (11m 15s): I thank you, Lord, that God that you open the windows of heaven, that you pour out your spirit on those in this place, that God that you teaches the truth of your word and that father, you give us hope where there is no hope and you give us help. Father. When we feel helpless and father, I just praise your name, that God that we come here to worship you and that we're allowed to do that. And that God that without you, we have nothing, Lord, there's nothing. This world has to offer God without you. So I just praise your name and I worship you. 3 (11m 58s): And I thank you on this day, Jesus and Jesus name. 4 (12m 9s): And I thank you Lord for marriage father. I just pray that we would not look to our spouses as God's father, that we would look to you. We would not expect them to be perfect, that we would not expect them to be anything except for what would happen to. We ask fathers that we see them just as we see ourselves as flawed beings so that everything they bring to the table would be a blessing father because our whole dependents will be upon you and not upon men. And we thank you for our father. We pray for your holy spirit that you deny us strengthen us us because we know that father in the breaking down of the marriage comes to breaking down the country. 4 (12m 56s): We see that happening all over. So I asked father, did your help us stand strong? And I thank you for so to 3 (13m 4s): Thank pray for strength for S for healing, the grace would be extended. God. There would just be 2 (13m 18s): Exceeding health and kindness and grace for one another. Lord, God that we would live together in harmony as husbands and wives, Lord God extending wonderful kindness and grace, God, we're not being kind. Lord. I, I pray that you would challenge us and give us the grace to be kind. When we want to do something different, we want to lash out. We want to say something that will only further harm Lord God. So give us the grace to love unconditionally supernaturally. So everything that you ask us to do in this life requires a supernatural power of the holy spirit, the, the word and the will of God through us to do what you've asked us to do. 2 (14m 6s): So I pray God that we would have greater capacity to believe greater ability to understand what that looks like and how to walk it out. And then just greater fruitfulness as a result of just allowing that to flow and intentionally just moving forward with that grace and power, doing the stuff that you've called us to do. Thank you, Lord. Thank you, Lord. Thank you, Lord. We're gonna sing another song. And for those tuning in online and watching this service, we know that there's a bit of silence on your end and I would just encourage you to take that silent opportunity just to worship and just to be present with the Lord. 2 (14m 52s): I would encourage you not to be put off by that or be distracted by the silence, but just to be present with the Lord during that time, and for us who are gathered, we can't always hear what's being prayed or said or communicated and that's okay. The people around those who are speaking, they hear it. And so we just need to be patient with that process and okay, with that process that God's doing stuff. And even if we can't fully hear by God's grace, we can just be in a worship full place and agree and just see what the Lord will do as we just humbly wait during this time. So we're gonna be doing this Sundays and as part of an act, our active worship toward the Lord. 2 (15m 39s): And so I'm going to step down now we're gonna sing another song and then we'll, we'll keep moving forward. Amen. Let's let's continue to worship 1 (16m 15s): Who's I know that you one who to the, for I got, I need you. 1 (16m 58s): Oh God, my God. I need you now. How I need you now I know with you all things are awesome. 1 (17m 48s): I'm calling on the God. David who made courage. Oh God, my God. 0 (18m 10s): I need you. 1 (18m 11s): Oh God, my God. 0 (18m 13s): I need you 1 (18m 15s): Now. I need you now on standing. Oh, you heard your children and you hear your children. 1 (19m 20s): Now you are the same God, you are the same. God, you answered prayers back then will answer. Now you are the same God, you are the same God you are providing that. You are providing. Now you are the same. God, you move in power. Then God move in power. Now you are the same God, you are the God you 0 (20m 8s): A healer. 1 (20m 10s): You 0 (20m 11s): Are a, 1 (20m 13s): Now you're the same. 0 (20m 16s): God, 1 (20m 17s): You're the same. 0 (20m 19s): God 1 (20m 20s): You savior that. You're the, 0 (20m 31s): The the God, 1 (20m 34s): Oh God, my God 0 (20m 35s): Need 1 (20m 36s): You. Oh God, my God, I need you now need you rock, rock standing. Oh God, I 0 (22m 20s): You're 1 (22m 20s): Afraid the is. Then you are freeing heart trying. Now you are the same. You touch the, then I feel your touch right now. You are the same. You the same calling on the holy spirit. 1 (23m 21s): Almight here ever come. Yeah. 5 (23m 49s): Today, Phyllis, this morning, we just asked that your, your holy spirit would fill this place. Lord, we're here for you. We're in awe of your goodness this morning, God, we just asked that your will would be done in this place. We, we lift up our hearts to you. We offer our hearts to you. We ask that whatever you wanna do in and through our lives, whatever you wanna do in our hearts, whatever you wanna do in our minds, Lord, we, we just give ourselves to you completely, fully, totally Jesus. Because that's the only way we can experience freedom through you is just giving ourselves totally to you. So Lord, we relinquish our rights to our minds, our bodies, our souls, our hearts. 5 (24m 31s): And we just give it to you. Lord, we just ask that you would do your work through us. You'd work in us in Jesus name. Amen. Amen. Alright, you're welcome to take a seat. If you'd like my name's Curtis. It's great to have you all here this morning. First, before I get into announcements. I just wanna say that it's Tim Tim's birthday here. Yeah. It's Tim's our tech director here playing base today. No, no, he's not 17. He's no, it's a bit older than that. Anyway. I won't divulge how old he is anyway, but yeah, he's doing amazing things to the tech and obviously you can, he's scheduling all of our team members and stuff and doing a great job. 5 (25m 18s): So thank you Tim. Doing amazing. So yes, also. So we've got some life group signups happening next week. So stay tuned for that. We've got some amazing life groups coming up. If you want to get connected into the church, if you're new here or if you just don't know very many people, please join a life group next week. We'll we'll have a life group flyer available for you. You can look through 'em and pick the best one for you. We're just, we offer these so that you can get connected. And so that you don't feel like you're on the outside and oftentimes it can be easy to just be a spectator at church. We want you to be involved. 5 (25m 59s): We want you to get to know people. All right. Sound good. All right. So sign up next week for those also we've got a new college group starting up, so it's great because we've had kind of a gap between high school and then young professionals. And so now we've got a college group for you. If you're, if you're in the college age, feel free to join. That starts beginning of September. So if you want more information, you can head back to the info center with that. And if this is your first time here, or if you're newer as well, we would love to just get to know you. And so if you'd like head back to the info center and get a communication card, we'd just like to get to know you a little bit better and figure out a way to connect with you and make this church feel a little bit smaller, more connected. 5 (26m 46s): So do that. That'd be great. Thank you also, we've got a minute mingle coming up, but first we've got a baptism or a, a video recap of last week's beach bonfire, baptism barbecue. And it was incredible. We had 17 people baptized and so cast your eyes on the screen, check it out, 0 (27m 21s): Warm to praise. Praise. 5 (28m 44s): All right. Yeah. So it was an awesome time. If you want to get baptized, please head back to the info center and let us know. We'd love to have you get baptized. So now we're gonna get up and mingle with one another. Get to know somebody you don't know, and we'll be back in just a minute. So thanks. 7 (30m 42s): I love is 0 (30m 45s): Why 7 (30m 47s): Sing. 0 (30m 52s): I'll sing. 2 (30m 55s): Alrighty, come on back. Sing. We're gonna be in first, Peter, just for the first couple verses today and come on back Lord, as we get ready to open up your word, we thank you, God, that your word speaks to us now, as it has over this over the, the millennial Lord, God, you have just, you continue. You continue to speak to us and reveal truth to us. And so God, we invite you to do that today. We invite your will to be done. Thank you Lord. For your grace. We love you in Jesus name. 2 (31m 36s): Amen. Well, something weird was happening to me when I was sitting over there. I got like this weird equilibrium thing going on. Is that the right word? Equi. Lack of equal. You've been through that. Yeah. So pray Jan, why don't you pray for me? This is pastor jam. By the way, guys, I'm gonna let Jan pray for me here. I just feel like something's Amis here. Breathe. Ready? 3 (32m 7s): God. We pray for our pastor. Yes. 2 (32m 10s): You've given him 8 (32m 11s): A word for the day and you've opened up your scriptures to him and he stands here. Ready to speak for you and speak for the congregation and help your holy spirit. Roll down on holiness road down and worship. Roll down today. Thank 2 (32m 32s): You. 8 (32m 33s): So bring holy spirit power. Holy spirit power in this man. Thank you. And clear up his ears. Yes, Lord. Give his ears heal. Whatever is giving him this sense of being off, knowing that you are on. Yeah, that's right. And you were here and you were here before we asked you to show up. And Lord, we just asked that you would be with our pastor here. Thank you, Lord. Let him be to us. Matthew and mark and Luke and John and KFO. Rocky. Peter. Yeah. Yeah. Let him be for us your word today. 8 (33m 14s): Thank you 2 (33m 15s): Lord. 8 (33m 16s): So Lord bless him. Hold him close in your hand. Thank you, Lord. Give him the wisdom and knowledge that deep pool that Proverbs tells us runs deep. He's been storing up your word in his heart and there's no lack of faith here. Thank 2 (33m 31s): You, Lord. 8 (33m 31s): There's overwhelming openness to your spirit. So healing and strength for the day. Yes, Lord your grace sufficient for every need and pray in Jesus name. Jesus name. Holy spirit come. Thank you, Lord. Amen. 3 (33m 47s): Thank brother chair. 2 (34m 2s): So pastor Jan has been a pastor for decades and decades and decades. He was at the Grover beach Presbyterian church for a long time while I was an associate pastor at crossroads. And then when we planted this church and he resigned in 2008 to do other stuff and to take care of his wife. And so thank you Jan, for praying for me. Appreciate you brother. Thank you very much. So good to see you here today. So very good. Hey, first Peter chapter one, greetings from Peter, as we said last week, Peter is this, you know, the guy who was kind of gruff and tough and always putting his foot in his mouth, always kind of out of step, just a little bit with God's plans until until God really got a hold of him and filled him with this spirit and then wonderful and supernatural things began to take place in Peter's life. 2 (34m 51s): And part of which we see in early in acts, where he preaches and the multitudes come to faith in Jesus. And then we see Peter following Jesus decade after decade after decade, trusting him believing the gospel message and ultimately giving his life for it. As we mentioned last week, crucified, upside down, giving himself to the kingdom because he, he believed it through and through. There was nothing that was going to rattle his faith early on his faith was rattled a bit, but there was something that God did in him. And maybe that's something that God needs to do in us. Maybe you're in a place where it doesn't take much for your faith to be rattled and you need, you need God to do something deeper and more significant and supernatural in your lives. 2 (35m 38s): If you need God to do that, just invite the holy spirit into your life, to do that work and to work, make that work of sanctification real, that work of holiness real in your life. And so we're reading first, Peter today, a man who had waffled a man who was kind of gruff and stuck his foot in his mouth and did things he regretted at times. But then God, but God, and that's, isn't that just the beauty of knowing God we can say with Peter, but God, he rescued me. He sanctified me. He filled me with his power and his grace to do the work that he's called me to do. 2 (36m 20s): He's given me the ability to bounce back and God wants to do that with you as well. If you've struggled, give God the grace allow God's grace to just fill you and wash over you so that you too can bounce back. This letters from Peter, an apostle of Jesus Christ called by Jesus. Jesus said to Peter, come follow me. And I will make you fishers of man. I'm writing to God's chosen people who are living as foreigners in the province of poncho Galatia, captia Asia. And Bethia again, these are Roman provinces located in what now is called Turkey. 2 (37m 2s): It's a place called Turkey. And we have a, a missionary in Azure by Jean, which is near Turkey. And we pray for him. And we talked about him last week and I encourage us to continue to pray for Igar in that work in by John. He is working to seek and to save those who are lost, but not just to seek and to save those who are lost, but to equip and release workers into the harvest field so that people might come to faith in Jesus. So I just love it that God has had his focus on that region, that part of the world for thousands of years now, Peter wrote this and now down through this, century's got us still working in that region. 2 (37m 43s): So God is so patient. And if you think God's been patient with you in your life, he, well he has, but this is just his nature and who he is, he's patient with us. So that more would come to faith in him, but also so that we would be sanctified set apart for his kingdom work. It's it, it's a process, a lifelong process that got us faithful and patient to accomplish in our lives. So this is who Peter's writing to verse two, it says, God, the father knew you and shows you long ago as his spirit has made you holy as a result, you have obeyed him and have been claims by the blood of Jesus Christ. May God give you more and more grace and peace and peace. 2 (38m 26s): So who is Peter writing to verse? One says I'm writing to God's chosen people. And we touched on this last week that we wanted to get through the whole message last week, but we weren't able to with everything else, everything else that was going on, good stuff. But we, we get back to it and we're gonna get through the whole thing this week, who is Peter writing to he's writing to God's chosen people, your Bible might say to God's elect. And again, who are the elect of God? The elect of God are those who have been chosen, right? So if we participate in an election, we make a choice. We cast our ballot for a person that we long to see elected. 2 (39m 6s): We choose that person. That's essentially what the election of God means that it means chosen. And by God to abstain salvation through Christ, Christians are called the chosen or the elect of God. And so it brings us to this question, did we choose God? Or did God choose us? Did we choose God? Or did God choose us? We tend to think in Greek ways of thinking, as opposed to a kind of a Hebrew thought, we have this kind of linear process for understanding truth. And we're, we tend to be a little more black and white. We want black and white answers for the theological questions that we have really for all of the questions that we have in life and Jeremy, our youth and family pastor gave me this book recently, it's called the forgotten Jesus, how Western Christians should follow and Eastern rabbi. 2 (39m 60s): And so there's a great portion of script writing in here and I'll just read it to us. It says, and again, this is kind of contrasting Hebrew mindset, Hebrew thinking versus Greek mindset and Greek thinking. They Hebrews and Greeks think about things all together differently. And so as we get a taste or a glimpse into a Hebrew way of thinking, we begin to understand scripture with greater clarity. We have better understanding about the culture in which this truth was communicated and preached and taught and understood. It says here in page 28, the ability to hold multiple options, intention may be why many Western readers of the Bible struggle with paradoxical concepts. 2 (40m 49s): We long to have a single answer to a question or a problem, and we apply this approach to doctrines such as divine sovereignty versus free will the kingdom of God being future versus present and election versus man's responsibility. But these seemingly contradictory doctrines may be congruent. They may be congruent in the Jewish cultural framework that gave birth to Christianity. So if you ask a Jewish man, did God choose you? Or did you choose God? 2 (41m 29s): He will likely say yes. So that's kind of a, a little bit of a backdrop for us to help us understand the complexities of some of these things that we study in our Western culture. We, we just want, we, we wanna see things kind of in a linear way. We want to one plus one equals two, one. We, we just, we want to understand it in that type of a way, but there's paradoxes in scripture. And if we don't understand that there are paradoxes in scriptures and that truth is paradoxical, then we will miss some of the deep truths that are in scripture. So sermon title, did we choose God or did God choose us? 2 (42m 13s): So we're gonna be looking at Arminianism versus Calvinism today. And so we're gonna be looking at the five points of Calvinism and kind of their counterpart, the five points of Arminianism. And we're gonna do our best to try to understand what the Bible talks about when he talking about election. When he's talking about four knowledge, when he's talking about sovereignty, when he's talking about predestination, all of these things. So the five points of Arminianism from Jacob Armen, he was a theologian who lived from 1559 to 1609. Is that better? 2 (42m 54s): Can you guys not hear me? How's that channel? Oh, there we go. Thank you. So this is my tech team over here. Thank you very much. And you guys hear me now. So the five points of arm mini and our Arminianism, the five points of Armen of Arminianism from Jacobus. Armenians are in contrast to the five points of Calvinism. So Calvinism is a theology and often we hear about Calvinism versus Arminianism and they're both they're Theo. They're, they're the theological positions that are created by theologians who have studied God's word and who just happen to come up on two different sides of an argument. 2 (43m 40s): Can we have fellowship with Calvinists as Armenians? Can we have fellowship with Armenians as Calvinists? We better be able to have fellowship because we'll be spending eternity with them forever and ever amens. So sometimes we can get a little dogmatic and say, Hey, I can't as a Calvinist, be a friend with Armenian, or I can't as an Armenian, be a friend with a Calvinist, but man, we have to all fellowship together in any given fellowship, there might be people landing on both sides of the aisle. So Calvinism is a theology. It can be explained simply using a five letter acronym tulip. And so we're gonna unpack tulip today and help us to understand just with greater clarity who God is and what it is that we understand about him. 2 (44m 28s): The set of religious principles is the work of John Calvin. Again, 1509 to 1564, a French church reformer who had a permanent influence on several branches of Protestantism. So Calvinism and Armenians both have five points, right? Let's compare the two, the Armenian five points are human free will. And we'll just take one at a time and just kind of compare the two. And then you can arrive at your own conclusion at the end of it all. And I'll introduce actually a third perspective as well today, just to muddy the waters just a little bit more for us, human free will this states that though a man is fallen. 2 (45m 12s): He is not incapacitated by the sinful nature and can freely choose God. His will is not restricted and enslaved by his sinful nature. So that's kind of, I feel like I need to get back on track here. So as we talk about that, let's understand something called common grace. The term common grace is not found in the Bible, but it's a term that is used to put a label on an aspect of grace. Like the word Trinity is not found in the Bible, but it's helpful in describing who God is. And so common grace refers to the goodness of God. The blessings that flow from God that is, that are common to all people, whether they are believers or UN believers. 2 (45m 60s): So do we understand common grace? So there's blessings and I've got a verse that help us understand it, but there's blessings in this common grace arena that fall on believers and unbelievers. So not all of God's blessings only go to God's people, but there's blessings that we all enjoy. A great example of common. Grace is Matthew 5 43 through 45. It says you have heard the law that says, love your neighbor and hate your enemy. But I say, love your enemies. Pray for those who persecute you in that way, you'll be acting as true children of your father in heaven. And here it is for, he gives sunlight to both the evil and the good, and he sends rain on the, just and on the unjust alike. 2 (46m 45s): So there's the blessings of God that flow sunlight and rain on the good and the evil, the just, and the unjust alike. The five points of Calvinism can be remembered using the acronym tulip. So T stands for total depravity. So an Armenian would say, Hey, we can choose God. We have the capacity to choose God T for the tulip stands for total depravity. It's the belief. The belief in total depravity takes the view that sinfulness pervades all areas of life and human existence through the fall of man. 2 (47m 26s): Humanity is stained by sin. In every aspect, heart emotions will mind and body. And this means that people cannot are unable to independently. Choose God. They cannot save themselves. God must intervene to save people. And as an Armenian, we would believe that that's true. Cause I tend more toward Armenian than Calvinism. So we would agree with some of the statements that Calvin makes, but we also would take issue with some of the things that he says, Calvin Calvinism insists that God must do all the work from choosing those who will be saved to sanctify, sanctifying them throughout their lives until they die and go to heaven. 2 (48m 16s): So Calvinists cite numerous scripture versus supporting humanities, fallen in simple nature. And we're gonna look at some of those. And we, we agree across the board. If you are a believer in the Lord, Jesus Christ. If you are an evangelical believer, we believe that men are sinners, all have Sinn and fall short of the glorious standard of God, the grace of God. So we, we all fall short of God's standard. Matthew 7 21 says for, from within out of a person's heart and this kind of illustrates the evil of man come evil thoughts, sexual immorality, theft, murder, adultery, greed, wickedness, deceit, less full desires, envy, slander, pride, and foolishness. 2 (49m 3s): All these VI things come from within. They are what defile you. So we agree together, whether you're on whatever, whatever side of the aisle you're on. We agree that we are sinners in need of profound, the profound grace of the Lord, Jesus Christ. So again in Armenian would agree that while this is all true, man is indeed of sinner in need of God's saving grace. God's common grace and the world allow men to make good decisions. So that common grace that we experience in the world allow men and women to make good decisions. So to illustrate that we've all known people who don't know Jesus, but who are good as the world would de describe and define good. 2 (49m 48s): We know people in the world who don't know Jesus, but who are kind compassionate, faithful, generous. All of those things. We could all point to people in our lives who don't know Jesus, but who, who are really, they have a lot of good character qualities in their life. The common grace of God allows a sinful to pray person to choose God because of that common grace there's, there's a work of God in the universe that allows people to even in their broken sinful, to prove, recognize their desperate need for God and able to make a choice. Again, if you wanna look at another theological perspective, you can investigate Molan there's another, a theologian came up with this term or this perspective it's named for its 16th century, Jesuit Louis D. Molina. 2 (50m 45s): So these are arguments that the church has been or debates, arguments, debates that the church has been going around and around about for hundreds and hundreds of years. So when we get to heaven, we'll have it all straightened up for us and cleared up for us. Mullin is a system of thought that seeks you reconcile the sovereignty of God and the free will of man. The heart of Molan is the principle that God is completely sovereign. And man is also free in a libertarian incense. Molan partly seeks to avoid so-called theological determinism. The view that God decrees, who will be saved or damned without any meaningful impact of their own free choice. 2 (51m 28s): Today's highest profile defenders of Molan are William William Lane, Craig and Alvin plant GU. So if you wanna look up those guys, that would be on you. So human free will versus the total depravity of man. We would agree that man, we are totally depraved. Calvinists would say, because of that depravity, we don't have the capacity to choose God Armenian and Armenian would say, well, we believe that we're depraved, but because of the, the grace of the Lord, the common grace of God in the world where we have the capacity to choose, all right, let's take a look at conditional election versus unconditional election. 2 (52m 12s): The Armenian position, conditional election, God chose people for salvation based on his four knowledge. How many believe that God has? There's four knowledge that there's God is so four knowledge I'll just read. The definition is the awareness for knowledge is the awareness or knowledge of something before it happens or exists. My theology says that God knows everything before it happens. He doesn't need to look down to discover something, look down. He just, he understands it all before the foundation of the world. He understood and he knows all truth. 2 (52m 54s): So God has four knowledge of everything. So that, so that nothing, nothing, absolutely nothing surprises him. God knows who will respond to the gospel message. God knows. Before we are born, before we are created, God knows who will be his and who will refuse him. People are elected. They're chosen when they choose or elect God, people are chosen. So you, you wanna know if you're the elect, do you choose God? Then he chooses you. You're the elect you've been chosen by God, God knows who will choose him. So they are elected. 2 (53m 35s): God is not surprised by anything. He knows all things. It's called the omniscience of God. God is mission. He knows all things, nothing surprises him. There's nothing that he doesn't know. And anytime in history, throughout forever and ever eternity passed and eternity future, there's nothing that God doesn't know and understand a completely grasp in the tulip of Calvinism. U stands for unconditional election. The Calvinist view says, God chooses, who will be saved because people are dead in their sins. 2 (54m 15s): They are unable to initiate a response to God. In eternity, past God, elected certain people to be saved. This saved people are called the elect and God picks them based, not on their personal character or, or merit. So God chooses them not based on their personal character or merit, but out of his kindness and sovereign will. It also means that election for salvation is not based on God's fore knowledge of who would come to faith in him in the future. So Calvinists believe since some are chosen for salvation, others are not. 2 (54m 60s): So what's the opposite of salvation would be damnation. So Sal Calvinists would believe that some are chosen for salvation. Others would be chosen for damnation. Those not chosen are the damned destined for an eternity in hell. So some would argue that God is not fair. And, but that, that perspective is not fair, but I don't, I don't, I don't like the word fair. It's not a good theological word, but the word just is the word just describes the eternal character of God. He is just, he is faithful. 2 (55m 42s): And he is just so theology is the study of the nature of God. If we want to know who God is, we need to know his nature. And part of his nature is that he is just and Calvinists and Armenians both believe that God is just, we just kind of interpret things a little bit differently. First, John one nine. But if we confessed our sins to him, he is faithful. And just to forgive us, our sins and to cleanses from all wickedness. So what do we mean when we say that God is just that word has meaning and it has weight. 2 (56m 23s): And as we understand the meaning and the weight of that word, we begin to clarity. We begin to get clarity about who God is and how God functions in the world to, to, to be just means that he is perfectly righteous in his treatment of his creatures. He is perfectly righteous in his treatment of his creatures. God shows no partiality. And if you're taking notes, you can write down acts 10 34 that God shows no partiality acts 10 34. He commands against the mist treatment of others. 2 (57m 3s): Zacharia seven, 10, and he perfectly executes vengeance against the oppressor. He perfectly executes vengeance against the oppressor. Second test one six, Romans 1219 God is just in meeting out rewards, meaning God is not unjust. He will not forget your work. The love you have shown him as you have helped his people and continue to help them. Hebrews six, 10, he's equally just in meeting out punishment. Anyone who does wrong will be repaid for their wrongs. And there is no favoritism IANS, 3 25 justice and a righteousness. 2 (57m 51s): We cease from Psalm 89, 14 justice and righteousness. It's always where hand in hand are the foundation of God's thrown. So let's throw out the word fair because it's kind of Lucy goosey term. It's not a theological term. Let's use the word just is God. Just of course, God is just, he's not God. If he's not just now let's compare universal atonement with the L in tulip, which stands for limited atonement met limited atonement. Armenians believe in Armenian believes in universal atonement. 2 (58m 34s): So there's universal atonement versus limited atonement. There's gonna be a test by the way, at the end. How many, know what the tulips stands for right here? Okay. Universal. Atoma the position that Jesus bore the sin of everyone, whoever lived that's universal atonement. That's not universalism. Meaning that everybody goes to heaven. We're not talking about universalism. We're talking about universal atonement that God for God. So love the world that he gave. His only begotten son that whoever believes in him should not perish but have everlasting life. And so we're talking about universal atonement versus limited atonement, which was the Calvinist believe limited atonement is the view is the view that Jesus Christ died only for the sins of the elect. 2 (59m 24s): According to John Calvin support for this belief comes from verses that say, Jesus died for many such as Matthew, 2028, Hebrews 9 28. I'll just read those verses and you can see how someone might arrive at this position. So Christ Hebrews 9 28. So Christ having been offered once to bear the sins of many will appear a second time not to deal with sin, but to save those who are eagerly, eagerly, waiting for him. So the many there trying to understand the context, the immediate context, the wider context, and the complete context of the scripture speaks to those who give themselves to Jesus. 2 (1h 0m 10s): Those who are the saved and not everybody has given themselves to Jesus. So Christ having been offered once to bear the sins of those who have, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him, Matthew 20, 28, even as the son of man came not to be served, but to serve and to give his life as a ransom for many. So this point is one of the more controversial beliefs of Calvinism. So some, some would say, I'm not a five point Calvinist believing in all of the tulip, but I'm a four point Calvinist, which is fine in some levels. We're probably some of us might be two point Calvinist, three point. 2 (1h 0m 53s): We might be zero point it's. You know, these are things that we have to sort out. So those who teach four point Calvinism believe Christ died, not just for the, just, but not just for the elect, but for the entire world. And they cite certain verses that we know. And I just did John three 16 for God. So loved the world that he gave his only son that whoever believes in him should not perish but have eternal life. And so the atonement of God is for the world. That's 2 21, and it shall come to pass that everyone who calls upon the name of the Lord shall be saved first enemy two, three, and four. This is good. And it is pleasing in the sight of God, our savior, who desires all people to be saved and to come to the knowledge of the truth. 2 (1h 1m 38s): And first John, two, two, he is the propitiation for our sins and not four hours only, but also for the sins of the whole world. So we've got these conflicting kind of ideas are, are many as Armenian people believe are they saved? Would if, if you're an Armenian, you know, holder of Armenian theology, would you say that you're saved? Yes. Okay. Would you say that if you're a Calvinist holding to Calvinist theology, would, would you say Calvinists are saved? Yeah. We're all part of the same family, right? Molan if you kind of have that moralistic perspective, would, would that person be saved? 2 (1h 2m 21s): Yeah, we're saved by grace through faith. And as we sort out these differing theological perspectives, that's why there's a thousand different churches and denominations in the world because we all have different perspectives. All right. Let's talk about resistible grace versus irresistible grace, the eye and the tulips stands for irresistible grace, resistible grace though, the teaching that the grace of God can be resisted and finally beaten. So as to reject salvation and Christ, so resistible grace versus irresistible grace irresistible grace is the belief that God brings his elect to salvation through an internal call, which they are, which they are powerless to resist the holy spirit supplies, grace to them until they repent and are born again. 2 (1h 3m 18s): So irresistible grace would say that God is so determined and extends his grace so strongly that it's ultimately irresistible. Now there's arguments within the church. Can you lose your salvation? Irresistible. Grace would say, no, you can't because the grace of God is irresistible. And even though you may backslide or fall away for a moment or a time, you will come back because of that irresistible grace, some would say, because that is true. You can't lose your salvation, but others would believe. Yeah. Yeah, you actually can fall away. Some would say, though, if you fallen away, you actually weren't saved in the first place. 2 (1h 3m 58s): So there's all kinds of, kind of gray around this idea. Can you lose your salvation? I've vacillated on this, honestly, theologically over the years, I've vacillated on this. Can you lose it? If you can. It's very hard because God is tenacious to come after us tenacious to forgive us tenacious, to love us unconditionally. So if we can lose it, it's pretty hard. It's pretty difficult, but I, I'm not gonna say you can't lose your salvation. If you walk away from God and you know, kind of bring stuff, the question was Judas saved. 2 (1h 4m 40s): I guess we'll find out when we get there. Calvin is backed this doctrine with such verses as Romans nine. And so we're just gonna go through Romans nine, 10 through 33, and we're gonna try our best to kind of unpack things in the next minute or two. And I'll just make this statement. God's for knowledge allows him or allowed him to buy a sovereign tea, direct the affairs of men, Romans nine, 10. And again, if you're a Calvinist here, or if you're Armenian, we'll have great conversation about it. 2 (1h 5m 20s): We'll find out someday. This son was our ancestor eyes kind of jumping into the middle of the chapter here. When he married Rebecca, she gave birth to twins, but before they were born, before they had done anything good or bad, she received a message from God. This message shows that God chooses people. According to his own purpose. He calls people. He calls people, but not according to their good or bad work, she was told your older son will serve your younger son. So the context of this passage, I mean, again, we look at the immediate context, the what's happening within the verses around the verse that we're trying to understand in the wider context what's happening within the book that we're studying, and then the complete context what's happening, you know, in the total story of the word of God, what is God's message to us? 2 (1h 6m 10s): So the context in this scripture seems to be talking about not a calling into salvation, but a calling into kind of position or role or responsibility. He calls people, calls people context. This calling is not talking about salvation, but not according to their good or bad works. And so this person wasn't called according to their good or bad works, but for God's purpose, God had a purpose for this person. So your older son will serve your younger son in the words of scripture. I love Jacob, but I rejected or I hated Esau. I love Jacob, but I hated Esau. 2 (1h 6m 53s): That's what the king James says. I think the original language speaks to that hatred. Why? Because Esau rejected. God, did God know that Esau was going to reject him? He did. He absolutely did. And so God, in his foreknowledge and through his sovereign, he was able to shape the events of history and the unfolding of his story history, his story, because he understood with fore knowledge, what everybody was gonna do before they were ever created. He knew. And so he was able to fashion things according to that fore knowledge and in his sovereignty unfold things, as he desired, are we saying verse 14, then that God was unfair. 2 (1h 7m 43s): Of course not for God said to Moses, I will show mercy to anyone I choose. And I will show compassion to anyone I choose. So it is God who decides to show mercy. We can either choose it. We can, we can either choose it nor work for it. Interesting. We can either choose it nor work for it. The salvation of God we is given as a free gift. It says here, we can either choose it nor work for it. So those are some difficult passages that we kind of have to wrestle through, but let's continue on here. So what is God who decides to show mercy? We can either choose it or work for it for the scripture, say that God told Pharaoh, and this is a great and interesting kind of picture. 2 (1h 8m 32s): But as we go back and read in Exodus chapter five, when Moses showed up to Farrow Farrow's response, Moses told Faroh, Hey, I'm gonna, we need to take, I need to take the Hebrew people and go worship the Lord. And Farrow said, who's the Lord that I should fear him or obey him. We get a glimpse into Pharaoh's heart, that it was already hard. It was already disobedience to the Lord. And we see as he goes on, it interacts with Moses that God gives him over to his sinfulness and uses his hard heart to further his purposes. 2 (1h 9m 18s): And so he takes his hard heart and even hardens it even more to accomplish his great purposes in the earth. But Pharaoh already had a hard heart. So God uses that to further his kingdom go back and read Exodus 5, 6, 7, 8, 9 for the scripture say that God told Pharaoh, I have appointed you for the very purpose of displaying my power in you and to spread my fame throughout the earth. So you see God chooses to show mercy to so, and he chooses to harden the hearts of others. So they refuse to listen. Now, if as a Calvinist, we believe that God can harden hearts, then that's, God can do whatever he wants to do. That's the part of the point is that if God's creed humanity, so not to diminish anything of God's power in God's sovereignty, in God's ability, he can do whatever he wants to do. 2 (1h 10m 9s): And it's just, and righteous if God's doing it, but we need to be careful not to misunderstand what God is doing and call calling something just when it's unjust or righteous. When it's unrighteous, we just need to be careful that we're understanding the totality of the word of God or the new Testament, with a clear picture of who God is, the character and the nature of God. So when we look at scripture, we need to ask ourselves a question, is this, my understanding of this scripture is it match the character and the nature of God does it match the story of the scripture? The complete message, the, the context of scripture, the immediate, the wider, the complete context. 2 (1h 10m 50s): We need to understand how to ask these questions. When we study the scripture for the scripture says that God told Faroh, I've appointed you for the very purpose of displaying my power in you and to spread my fame throughout the earth. So you see God chooses to show mercy to someone he chooses to harden the hearts of others. So they refuse to listen. So God's fore knowledge allows him to know what people will do do. And out of his fore knowledge, he acts gly in the earth. He's a just God. Well then you might say, why verse 19? Why does God blame people for not responding? Having they simply done what he makes them do? And the writer says, no, don't, don't say that. 2 (1h 11m 32s): Who are you? A mere human being to argue with God? So the thing that was created by the say to the one who created it, why have you made me like this? When a Potter makes a jar out of clay, doesn't he have a right to use the same lump of clay to make one jar for decoration and another to throw garbage in, in the same way, even though God has the right to show his anger and his power, he is very patient with those on whom his anger falls, who are destined for destruction. He does this to make the riches of his glory, shine, even brighter on those, to whom he shows mercy, we were prepared in advance for glory. 2 (1h 12m 13s): Are we among those whom he selected both from the Jews and from the Gentiles concerning the Gentiles. God says in the prophecy of those who are not my people, I will now call my people. Why weren't they as people because they're Gentiles. They're not Jews. They're not part of the chosen nation, but because they responded to the grace and the mercy of the Lord, Jesus Christ. Now they are his people. So as we think about Calvinism versus our meaning, the question for Calvinists a lot is, Hey, why do you evangelize? If it doesn't matter what we do, we're gonna be saved or not saved. And they talk about human agency. John Piper, especially talks about human agency, that God doesn't work outside of human agency. 2 (1h 12m 57s): So if people are to get saved, it's usually through the human agency of a preacher or missionary. So there's a, in my mind, it contradicts what they believe about salvation because human agency obviously is not capable in our own humanness. We're not capable of choosing, but yet God uses human agency. Those who are preaching the word of God to reach us. It for me, it's, there's a conflict there. It's hard for me to, to, to settle that kind of discrepancy or that, that confusion in my heart and mind and when we are. 2 (1h 13m 39s): And when we are among those whom he selected both from the Jews and the gen tells concerning the gen tells, we read that let's go to verse 26. And then at the place where they were told you are not my people there. They will be called children of the living God and concerning Israel. I say the prophet tried out though, the people of Israel are as numerous as the sand of the seashore. Only arrant will be saved for the Lord will carry out his sentence upon the earth quickly. And with finality. And Isaiah said the same thing in another place. If the Lord of heaven's armies had not spared a few of our children, we would've been wiped out like Sodom destroyed like Gamora. 2 (1h 14m 20s): What does all this mean? Even though the Gentiles were not trying to follow God's standard, they were made right with God. And it was by faith that this took place. How were they made? Right with God like Abraham, they were made right with God, by their faith, their own human agency. And Calvinist would say, well, God saved them outside of their own Involvement because he wanted to save them. But we know from scripture, the old and the new Testament that the righteous are justified by faith were saved by faith. 2 (1h 15m 3s): And so there's a faith element that makes people, allows people to come into the kingdom of God. They were made right with God. And it was by faith that this took place. But the people of Israel who tried so hard to get right with God, by keeping the law never succeeded, the law was a mirror put up in front of the people so that they recognize their sinfulness. It wasn't to be kept for righteousness sake. It was to be acknowledged. God is so righteous and pure and set apart that I could never measure up to him with my own good works. And so I must receive his mercy and his grace for Jews and Gentiles alike, verse 32. 2 (1h 15m 50s): I think that's where we are. Why not? Because they were trying to get right with God by keeping the law instead of by trusting in him. All right. So human, the human part of salvation is faith and trust. We, we are presented in my opinion, presented with salvation, for God's to love the world. And we have to decide, are we going to have faith? And are we going to put trust in who, in the gospel message in the person, the work of the Lord, Jesus Christ. 2 (1h 16m 34s): All right, let's skip the rest of those verses here for the sake of time. All right, finally, we get to the end of the argument. Armenians, believe a person can fall from grace. The, the P and tulip stands for the perseverance of the saints. So Calvinist would believe that even again, even if you backslide or fall away, that the perseverance of the saints will allow a person to persevere and, and walk with God all the days of their lives. Whereas a person, according to Armenian theology can fall from grace. 2 (1h 17m 17s): Let's just take a look. Calvinism teaches that the elect cannot lose their salvation because salvation is the work of God. The father, Jesus Christ, a savior in the holy spirit, it cannot be thwarted. None whom God has called will be lost. They are eternally secure, technically. However, it is God who perseveres, not the saints themselves. I don't think that bears witness with the rest of the scripture Calvin's doctrine on the perseverance of the saints is in contrast the theology of Lutheranism and the Roman Catholic church, which hold that people can lose their salvation. 2 (1h 17m 58s): Calvinist supports eternal security with versus such as John 10, 27, 28. My sheep listen to my voice. I know them and they follow me. I give them eternal life and they shall never perish. No one will snatch them out of my hand. In first Corinthians 10, 13, no temptation is overtaken. You accept what is common to mankind, and God is faithful. He will not let you be tempted beyond what you can bear, but you are tempted. But when you are tempted, he will provide a way out so that you can endure it mean T private total privative man. 2 (1h 18m 38s): Good. You unconditional ion unconditional atonement. L 11 (1h 18m 45s): Limited 2 (1h 18m 46s): Limited. What limited? I wrote it down. You wrote it down. And so 12 (1h 18m 56s): Unconditional 2 (1h 18m 57s): Election, unconditional election was, yeah. You okay. Good. Unconditional election L limited atonement. I IR irresistible irresistible grace and P perseverance. Perseverance of the saints. So did God choose us or did we choose God? Yes. I think it's both. I think it's both. We choose God and God chooses us. God chooses us. And we choose God in marriage. Did I choose my wife? Or did she choose me both? Right. 2 (1h 19m 37s): Even in an arranged marriage, if you look in the old Testament, you look at some of the patriarchs. They, they had a wife chosen for them, but ultimately they were also, their wives were given the choice to them. So I chose my wife and thankfully she chose me now who chose who first? Well in this relationship, I chose her first. And then she chose me. But in relationship with God who chose, who first, what came first, the chicken or the egg, I think God chose us. And then we chose him, but we have a choice to put our faith in him and to trust him or not. 2 (1h 20m 26s): That's my perspective. Now, if you disagree, that's okay as well. I there's lots of verses. We could go and go through and read, but we're already over time by 14 minutes. And so I'm gonna invite the worship team up. I used to be grateful for the clock. Sometimes I'm not so grateful for the clock. Let's go ahead and stand up. And Lord, I, I pray that I haven't confused people more than they were in the beginning. I pray that there's at least a kind of a, an, an excitement to kind of look further into it and to kind of consider all of these things. When we're reading the scripture and trying to understand the character and the nature of God, I pray that Lord, we would just be able to think deeply about the things of God and arrive at healthy conclusions, godly conclusions that fit the context of scripture. 2 (1h 21m 20s): So Lord, help us help us, Lord, help me. Thank you, Lord, for your grace in Jesus name, let's worship. Amen. 1 (1h 21m 51s): All my words, brochure. I got nothing express as I often do with every song. Must and again, have it's except for singing. 1 (1h 23m 10s): I got one. I've got just one. We worship 0 (1h 23m 25s): You. 1 (1h 23m 28s): So, and don't don't you up? 1 (1h 24m 29s): Your, you gotta lie songs. 0 (1h 24m 37s): Praise, Lord. 1 (1h 24m 45s): Don't shy on me. Lift up your song. You gotta lie songs, get 0 (1h 24m 55s): Bad. 1 (1h 25m 6s): Your song, praise you did I 0 (1h 26m 5s): Except for hot singing hall. 13 (1h 26m 28s): Thank you Lord for your faithfulness. Thank you. That you never changed. Thank you for choosing us. 0 (1h 26m 36s): Why don't we 13 (1h 26m 39s): PHIS with your spirit, with your go with us through the rest of the week. As we proclaim you to the world around us, our friends and family and everyone we meet in Jesus name. Amen. The.
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Lots of requests to put this bonus Patreon ep on the main show so here ya go! For my interview with Australia's leading ENT Specialist and 'Surgeon to the Stars', Dr Zacharia, listen to episode 205! To book a consult with Dr Zacharia: https://faceliftplasticsurgery.com.au/ See omnystudio.com/listener for privacy information.
Leading Australian ENT Specialist and 'Surgeon to the Stars', Dr Michael Zacharia, is here to talk all things cosmetic surgery! Dr Zacharia has operated on a number of famous faces including Keira Maguire, Skye Wheatley, Coco Stedman, Megan Marx, Hayley Vernon, Tamara Joy, and Shelby Bilby! He also did Megan's rhinoplasty and brow lift last year! In today's episode, Dr Zacharia will be: Lifting the lid on his celebrity clients and their procedures! Answering your cosmetic surgery questions! Chatting about the latest surgery trends! Giving first-hand surgery tips and tricks and do's and don't's! Busting cosmetic surgery myths! To book a consult with Dr Zacharia: https://faceliftplasticsurgery.com.au/ Listen to 'My Personal Q&A About My Own Surgery With Dr Zacharia and Why Getting Cosmetic Work Done Doesn't Make You Any Less of a Feminist!' on Patreon.See omnystudio.com/listener for privacy information.
In the Bible in Daniel, Jobs, Zacharia, Chronicles, Isaiah, Proverbs, Psalms, all over the place, they talk about God as a refiner, purifying, cleansing, and making things new. But to be transformed, to change, you have to be willing to let go of your footprints to let them fade here, so you can make new ones there. Or maybe let go of the beautiful image in your mind of the footprints you're going to leave on some beautiful road, in order to let your feet sink a little deeper in your place. Either way what you're doing is letting go of your expectations for your life to follow your call. And we know it's never easy. You're going to have to go through a little fire. So, when those would-be disciples from our story today, tell Jesus that they are in, that they are ready to follow, but just have one little thing, one little thing to take care of over here. Essentially what they are saying is that that part of their life, is separate from their act of following Jesus.
Keer terug naar de burcht, u, gevangenen die hoop hebt! Ook heden verkondig Ik: Ik zal u dubbel vergoeden, Zacharia 9:12 (HSV) Ik heb een vraag voor je: Waar hoop je op? Wat verwacht je in je leven? Ben je op zoek naar iets goeds dat gaat gebeuren of verwacht je teleurgesteld te zullen worden? Vandaag de dag voelen zoveel mensen zich hopeloos. Maar Jezus stierf niet voor ons om hopeloos te zijn. Hij stierf voor ons opdat we hoopvol zouden zijn. De duivel wil onze hoop stelen en hij zal tegen jou liegen. Hij zal je vertellen dat er niets goeds in je leven kan gebeuren of dat het goede waar je om geeft niet zal voortduren. Wanneer je worstelt met een moeilijke situatie, dan zal hij je vertellen dat het nooit zal ophouden. Maar blijf vol van hoop en onthoudt dat de duivel een leugenaar is. God kan alles veranderen! Onze Vader is goed en Hij heeft goede plannen voor ons leven. Als je vasthoudt aan deze hoop, juist te midden van onrustige en onzekere tijden, heeft Hij je beloofd: “Ik zal je dubbel voor je moeite vergoeden.” Dus weiger om je hoop op te geven. Begin te verwachten dat God iets doet – iets goeds! Kort gebed: Heer, mijn hoop is in U. Satan is een leugenaar en ik zal niet naar hem luisteren en de hoop verliezen. Ik verwacht dat U goede dingen in mijn leven zult doen.
Rabbi Zecharia Wallerstein ZTL was the founder of Ohr Yitzchak, Ateres Naava Seminary for Girls, and Ohr Naava Women's Institute in Brooklyn, NY. Ohr Naava is a unique program designed for women ages 17 through 120 who are interested in furthering their Torah experience. The program, which was under the leadership of Rabbi Wallerstein, started out as a Wednesday evening class in a small classroom known as a "Chabura." It brought together girls who had just returned from studying in Israel, college students who needed a weekly moment of inspiration, and most of all, Jews of different backgrounds with one common goal, to grow and change. The signature of Ohr Naava is to provide a multitude of programs, absolutely free of charge, for women wishing to make the time to grow, change and further their Torah knowledge. While Ohr Naava's staff is ensuring that all programming remains in place, it was Rabbi Wallerstein who fundraised its multi-million dollar budget each year. His passing leaves us with the communal responsibility to ensure that Ohr Naava remains solvent, perpetuating the legacy of a man who saw the potential in each girl, treating everyone like a daughter. PLEASE DONATE HERE: https://rabbiwallersteinlegacyfund.org/52229 or Checks can be sent to: Ohr Naava 2361 Nostrand Avenue Suite 402 Brooklyn, NY 11210 Episode Order: 00:07:05 - Howie Hershkovich, "Like My Father" 00:25:30 - Melissa Sherman, "Saved My Jewish Life" 00:42:33 - Rabbi Moishe Elefant & R' Duvie Zicherman, "Changing the World AND Being There for his Family" 01:35:38 - Yaakov Langer, "How He Changed Me" This episode is in memory of: Shimon Dovid ben Yaakov Shloima, Miriam Sarah bas Yaakov Moshe and Rabbi Zecharia Wallerstein.
How do you stay ahead of the game? This is a bit of a generic question, but more specifically, how do you continue to stay ahead of your clients' expectations? What are they expecting from you, your team and your firm, and how do you stay ahead of that, so that you can constantly deliver value, as well as a magical, rather than miserable, experience to your clients?Well, on this HumaniseTheNumbers podcast discussion with Charlotte Zacharia of the accountancy firm Z², you'll hear Charlotte share her powerful insights into how clients' perceptions and expectations have changed and how she and her firm have responded to that. Her observations can perhaps influence the way you think about the way your firm serves your clients. So why not join Charlotte and I on this HumaniseTheNumbers.Online podcast discussion and see what you think of Charlotte's views and how you can apply those powerful insights to your firm.
Another informative and insightful podcast with Dr Michael Zacharia as he chats with Trish on why he chooses Strataderm and Stratamed as part of scar management for his patients.Dr. Zacharia is a specialist ENT Surgeon based in Double Bay so if you're considering a facelift, nose job, eyelids or your ears, he's definitely one to consider.Excited to listen more? Tap the LINK IN BIO@drzacharia @stratpharma_australia @themedispaclinic @trishyhammond @anybodi_aesthetics @anybodi_industry
What are the origins of Humans? What are the stories you choose to believe? End Evil Podcast is streaming Thursdays 6PM Pacific 9PM Eastern Dom and Chris continue down the artifact trail looking into the ancient past for the right questions and answers. We pry into the human condition in the hopes of better understanding what makes humanity tick and why it seems like most people want to be owned. Dom Tremblay and I discuss why origins stories pertain to the modern problems we face as humans.... Watch On Odysee: Download.
Dom and Chris kick around the intervention/interference theory, ancient origins of mankind and tie it all back into Natural Law and why the stories matter in the scheme of things..... What are the origins of Humans? What are the stories you choose to believe? End Evil Podcast is streaming Thursdays 6PM Pacific 9PM Eastern Dom Tremblay and I discuss why origins stories pertain to the modern problems we face as humans.... Dom's Website: https://veriteouconsequence.com Download.
Former Department of Justice prosecutor John Zacharia takes us through a case involving counterfeit pet flea and tick medications. Medications which ended up at a major U.S. retailer infiltrating a legitimate supply chain. These products included counterfeit and gray market medications where the labels and packaging had been counterfeited with the intent to deceive others into believing that the product was authorized for sale in the U.S. Cooperation is the key in this Brand Protection Story episode and vital to protecting the health and safety of our beloved pets.
Series: Be'erot, Love & Relationship with God. Synopsis: The time-bound specific self vs. simple beingness. Episode Transcript: (After singing a niggun) It's a niggun about things that we are learning. It's set to the pasuk that David Halmelech says, Yamin Haromema…asaseh yah, which means: the right hand of G-d is raised up. It's the higher power in relationship to the power of din and of justice and judgment, and the right hand is the hand which enables Hashem to do chayil--He has the power to create hosts, and create many wondrous and myriad expressions of life… David Hamelech declares about himself, I will not die, but I will live. I will tell the story of the doings of yud key--an abbreviation of one of the names of G-d-- and it has a very powerful connection to what I want to explore today, regarding David and his expression of the love of G-d that we began to see last time. Here is the context: We saw in Rashi's divinely inspired perush on the pasuk v'ahavta hashem elokecha… that you love G-d with all of your heart, and all of your force or soul, and with all of your meod, that Rashi told us about meod, that the highest level of this love of G-d is expressed through mamoncha-- through your creative investment in life, your possessions-- and then Rashi told us that the other person who is present at the end of this process is King David, who we've been following the emergence of (since we saw the dudaim with Leah, which is in reference to his name) and now David actually turns out to be the one who is the final expression of love of G-d. His name "dod" actually means the loved, and the lover, and therefore Shlomo Hamelech, when he begins Shir Hashirim asher l'shlomo yishakeini m'neshikot pihu, he said, Kiss me with the kisses of His mouth, ki tovim dodecha miyayin, that your dodim are more dear to me than wine is. So he is referring here to his father, dodecha, davidecha, your David, who the kisses of Your mouth, G-d, are expressed through David, and they are more worthy and valuable to me than any of the wine of Your direct and expressed revelation. That there is something that happens between us, Shlomo haMelech says, that happens in a kiss, that can't happen if all there is is just wine. And this we understood with the help of Chazal; it was a reference to the incredible power that G-d has given by virtue of coming into unity with Him through the kisses of the mouth, which are teachings of the Torah she b'al peh and the halachah, and we saw how that becomes realized in this world with the halachah also being hakalah, the bridemaid who is where all of G-d's teaching and revelation arrive in that act , that one act of love towards him in fulfilling His will, which is our way of kissing Him. And the other aspect is the kiss of the Torah she b'al peh, the creative involvement in the revelation of His word, and a new element which I want to also refer to today, is something else about these neshikim. But the transpersonality, the power in the world which is embodied in David, is a kind of power of love which comes to realization in the bechol meodecha. And what was the bchol meodecha? That David becomes the one who expresses at the meeting of all of the various and sometimes trying meetings with life, is the one who achieves the level of bchol midah u midah she moded lecha, that with every measuring out that G-d sends to you, that He measures out to you, haveh modeh lo, so acquiesce to Him. And I believe that's the correct translation here, as opposed to hodaya, with giving thanks. Here it's--in a sense--surrender, it's an acceptance of, it's a being whole with that, David says. And Rashi goes on and says that David is the one who says: kos yeshuot esah, uv'shem adonai ekrah, that I raise up the cup of salvation and I call out the name of G-d. Tzara v'yagon emtza. I find difficulty and travail, uvshem adonai ekrah, and I call out the name of G-d. Whether it's kos yeshuot, whether it's tzarah v'yagon, whether it's salvation, or it's travail, bshem hashem ekrah. And I want to point out that bshem hashem ekrah, doesn't seem to be an expression of thanks. Hes not thanking G-d. He's not saying, uvashem odeh, that I will give thanks to G-d. He says that in many other places-- it's not that David is short on giving hodaya. But here, in meodecha, what he is doing is being modeh. How? By calling out G-d's name. And this is a very powerful and crucial element in all of the work that we have been doing in the love of G-d. And especially in the aspect of the creative force which we explored last week in the lev tov, which is the heart of creativity, the pounding life-giving force, which a person, in his right purity, becomes that. That lev tov is rooted in that maayan mitgaber, in a spring that is overcoming all kinds of obstacles, whether it be fear, whether it be self-denigration, or--but that the maayan comes to be expressed in the lev tov, and in attaching oneself to that, so one learns to be modeh. How is one modeh? So we saw last time, in telling a tale of someone who had a tremendously liberating breakthrough in a certain context that we were together, that breakthrough for instance may even be the kind of plug that is in the neck of the bottle, that's the plug of his own self-hatred, or self-denigration, or calling into question his ability to be an expression of all of those but block the expression of the maayan mitgaber which flows out. And the incredible thing is then when a person becomes modeh--meaning accepts--and here I'm giving the explanation of what the modeh is, he accepts the reality as it's being given to him. He accepts that and he is modeh to it. That's the first stage. He is at one with the is-ness of things, just as they are. Without all of the lies and blockages. Just as they are, that's the first stage. Just with the is-ness of things just as they are which attaches them to, as we've explained in the past, to the Tree of Life, as opposed to the Tree of Judgment of Good and Evil. And now that he is attached to that place, there is a marvelous thing: and that is, that there is a life-force which in a sense protects from becoming complacent when you're modeh, a life-force that pushes ahead to evolve further and grow creatively into more. Now I want to look at u'vshem hashem ekrah, that he's calling out G-d's name. So we saw profoundly last time that this is actually a reflection of the love of G-d which the Maharal taught us; it was a reflection of it's ahavah she aina t'luyah b'davar, it's a love which doesn't depend on anything, meaning it's not a matter of whether G-d's doing good things to me or things that I don't like. Because I'm so at one with Him, and so connected to Him, and all of life is experienced as the wellspring of G-d bubbling up through reality, so that actually pushes us ahead in our growth in the participation of that. That, the Maharal taught us is love, because love is the deepest communing of our soul with G-d. And already at this point, the love that we are describing is really in a sense vaguely connected to the lover and the beloved as two separate entities. It's devotion to expression, it's connectivity of all, and it's a process of birthing, which is what life then becomes about. So something very powerful which the Rabbis tell us and actually has a lot to do with the day which is coming out, Tu B'shvat, Rosh Hashanah la ilan, and the way in which we're always called upon to live our lives of creativity and action in this world. And that is, I would say, the most important contemplation that we have in our literature, which is the shliuv of shem yud kay vav key and alef dalet nun yud, that those two names be ever intertwined. And there is a way of writing them which is intertwined, which you've seen in certain siddurim, and it is encouraged, when a person is praying, to have either in imagination, or on the print in front, the shiluv of these two names. And the reason for that is because, the shem Adny, is the most dear --and dangerous--place. It's most dear, because it's the place of our realization and creativity, because shem Adny is a reference to the soul as it becomes expressed in the world as an Adan. An aden in Hebrew is a socket. Like the sockets that were holding the tabernacle in its place. Life is Adny, life is My aden, G-d expresses through that name. Your life is My adan, Your life is holding all of this divine influx. That it should have a place to stand. That's shem Adny. But shem Adny has a profound danger, and is most present specifically in our creative moments, which are so endeared and we've given so much space to in our teachings. That is because the experience of creativity can become a profoundly separating one. We saw this in the trial of Yaakov, who remains lvado, alone, for the small shards and the image of him being alone (and the first time of his being talked about being alone.) It's very painful--it's painful, in a sense, to be a creative person. The artist's life is a trying one, and I think anyone who has any kind of creative realization that is personal and dear to them knows that there is a very curious path that seems to be followed in that there is--maybe it's not that way for everyone--but my sense of it is that there is a period of sorrow or trial, which then leads to a realization that I'm not about these trials and sorrows; they are what I am experiencing, but there is a depth to my selfhood and my being that is beyond the depth of my sorrows and my trials. There is something that actually the pain brings about by virtue of being a tzarah, which is the word that means a narrow straight, and somehow that narrow straight--like water that flows through that narrow straight--becomes energized, where there must be a great word like impetuized--empowered--by passing through that straight. And then there is this opening that happens; this is a pathway of creative output which is a trying one, a very difficult and lonely one. But in that loneliness, there is a tremendous meeting that we saw that Yaakov has with, so to speak, the lonely one. The lonely one being Hashem Himself, Who, no thing, no one, is like. And it's very important to maintain a consciousness of the shiluv between the place of the outer expression and personal and specific and unique creator, and the one who is simply a mouthpiece for the G-d who is speaking through me. And I don't say that lightly, but that is indeed what we call upon G-d to do. Every time we pray, we say Hashem sfatati tiftach, You G-d open up my mouth. So that is a shiluv of Havayah and Adny. How so? Because the name Havayah is the name of simple being, as we've seen from the Grah and other places. It has no time frame, no future, no past, there is only present in shem Havayah. That's the meaning of that name. And even present is a misnomer, because there really is no present that's just simply being. That's shem Havayah. And Adny is, as we said, a place where there is a specific casing for the appearance of being in the form which is time-bound, time involved, specific, and seems to be putting out its own stuff. This is why, the name Adny--alef dalet nun yud-- is the word ani, alef nun yud, with a dalet in it. And this isn't just a word game, this is very important, because in the Kabbalah, shem Adny is actually called ani. It's me. The I, the place of the I, I am, and the place of the I is the deep experience of being able to stand up to, being able to assert, be an act, or in life. That's the place of ani. But it only connects to Adny when the letter dalet is there. Literally, the letter dalet, as we saw, is so important in the name Yehudah, for instance, which is also a connecting of the dalet from Adny into the yud key vav key. G-d's name is the yud key vav key with the dalet from Adny, so that the ani can appear, which will be David Hamelech, who comes out of Yehudah, so that the ani of David Hamelech can appear. The dalet remains bound to yud key vav key, so that the consciousness of being connected to simple being, and G-d in His own changing presence will not be lost But then David comes down as the ani, the I who is the creative output, and this then becomes revealed in the world, through the specific and creative activities which were so dear and about which we say ki tovim dodecha mi yayin, that your dodim are so dear, they are deeper than all of the wine, which is the place of the place right now. There are higher worlds than this, but [this is] the place of statis, the secret place. Yayin is gematria sod, which is the secret place of being, which is always a secret because we're always in the world of doing. So, it can't be spoken--it's an essential secret, in the sense of as soon as you begin to speak it, so then it is no longer being. It's already doing language, letters, forms, etc. so it's a perfect secret. For us, the David has to become a right reflection, with the dalet --and the dalet, David-- right? The dalet and the dalet has to have the clear and powerful-- powerful is the wrong word, but the very clear and zach, clean, transculent awareness of him being an expression of being, a mouthpiece for being. Very hard to hold that together. You could see why every time you say G-d's name you have to create a shiluv, a merging of these two names together. Very hard to hold that because as soon as you become creative, a new creativity, wow! you're excited and there's energy and there you are, and unbelievable, and even if it's not egotistical and self-centered, but the experience of it--it's me, it's happening to me and then you have to pull back and oscillate back to it's G-d, it's pure being, and go back there. When you're there it's a statis and there's all kinds of creative movement, so then you begin again and it becomes this oscillation which is indeed the oscillation of the shir which we spoke of once. It's the oscillation also between Havayah and Adny, which creates by virtue of its movement back and forth the song, which is the song that Shlomo Hamelech sings, the Shir Hashirim asher l'Shlomo. But this very crucial holding is actually what we are referring to every time we say amen, every time we say a bracha. So in the bracha, he's brought it down from the highest shefa into this piece of fruit, or this piece of bread, or whatever it is, and then it has created this yichud, and then the person answering amen is actually saying something that is completely faithful and integrous. That's what amen means: Be faithful and integrous. And I'm connected by asserting that this is faithful and integrous. This world is indeed nothing but Him in His expression. And that is why the word amen itself is the numerical value of these two names of G-d, yud key vav key and Adny, because that is what needs to be established by the person who has heard the bracha, Amen. It's Adny and Havayah together. This is the real ne'emanut, the faithfulness that one's creativity is not experienced which is ajar from or [inaud—revert/overt?] from. I must say a little bit of a digression, but it is important, too, because I would really like to see this more clearly, but I have a sense that eating fruits on Tu B'shvat isn't really--excuse me for bringing up my penchants. I am not so convinced that it's such a good idea to be so focused on the fruits on Tu B'shvat. Because it's about the tree, it's Rosh Hashanah ilan, and the word ilan is the same gematria of these two names. It's the same numerical value. Because the ilan is the place which is the connector between the ground and the fruit, or as the Maharchu of Reb Chaim Vital explains it, that there's a soul root which is in the higher worlds. And it's rooted and comes down through the tree and then it blossoms and becomes a fruit in this world. But lo! to the one who decides it's only the fruit. Has v'shalom. On Sukkot, which is the only holiday on which we deal with fruit, it's very important to keep connected to the lulav. Because the lulav connects it back up to the tree-ness of it and we're never supposed to be separated when they're being held. Because the most powerful and significant downfall is when the fruit is pulled away from the tree, and in fact has a great deal, --as we've explained in other contexts--, a great deal to do with eating only the product and not of the one who is its source and so we'll put that aside, but I will point out that historically, it's fairly late that we Jews are eating fruits on Tu B'shvat. It's mentioned in the Magen Avraham, 1600s, and there's good reason to believe that the source of having a seder Tu B'shvat with all these fruits is not a particular holy one. I'll put that aside… In terms of our lives, it's very much that way. It's very easy to become fruit-oriented, because you're very much oriented around the productivity and the produce and the output and just in terms of personal terms, forget about what am I becoming and how am I connecting to Source. Who is producing this fruit? I mean, it's all a bunch of great words, but what is your life? Who are you? We live in a society which is so divorced from Source. Just give me the stuff! Go into the store and pull it off the shelf. I don't want to deal with mechanism. I don't want to deal with process. I just want to have the stuff at the end. And our personalities become that way, where it becomes like our personality culture or persona-culture, which is what you're projecting, which is far more important than who you've become. So you get these things, you know, like learning ways to get people to like you, or to make a certain impression without the transformation itself. So that's on the level of our humanity. But on the level of our divinity, it's the same way. In a creative mode it becomes disconnected from that first origin of expression. You know that one of the great and most important contemplations that we have is the knowing that all of this is always in becoming; it's always being made by G-d, He's always speaking this. You can even imagine in a mediation, the emergence of a thought; just watch the emergence of a thought which comes from perfect at-oneness with that which that thought is emerging. Where did that thought come from? What was the nature of it, that thought, a moment before you thought it? Certainly it was there in thought, in mind, somewhere, it didn't come from nowhere. Well, that is the very beginnings of contemplation of unity coming into manifestation in a very mysterious, wondrous way in which that thought is not in your mind before you think it, it's not there. You can't find it, identify it, but it is there. Now that is a low level example of, if we imagine it as far more supernal that (33:24) all is present within G-d before it becomes manifest and real, or is it, or in what sense is it there before it becomes manifest and real? It is there and it's not, and there's this wonderous transition. I'm teaching you this because it's very important for us as Jews to always be attentive to that transition point, that we become creative and expressed, but we know it was a thought that was thunk by G-d. And that's what it is and that's what our lives are. It's His thinking it. Even though we experience it, and we have to experience it, the Adanim which is the hard socket that holds it, and if we don't experience ourselves with substance, so then we're not going to do anything. But the ani must always be connected or expressed through the dalet, which is a delet, which I began to explain twenty minutes ago, the letter dalet in Hebrew is a delet, [a door], a passageway, and so in the ani has a passageway that it's adni, and then when it connects up to yud key vav key, and its dalet becomes interpenetrated into the yud key vav key, then it becomes Yehudah, who is able to both acquiesce to and surrender to and give thanks for--and only from there can David our King emerge. And only from there can a true, redemptive consciousness emerge. And only from there can come true song and speaking of Torah and prayer, almost ironically, and prayer. And this David says about himself: v'ani tefilah. My selfhood is prayer. And the reason why he says that--it's so important-- is because--well, (hesitating) the prayers we say, in the Kabbalah, the Arizal, the prayers that we say, are kisses. This is the profound terminology of our teachings which must be taken with a right orientation of zakut, of non-materiality, but in the prayers we pray, so the first three brahcot are the chibuk, the hug, and the request we make of G-d are the kisses, so the Arizal teaches. What, the kisses? That yeshakeni m'neshikot pihu. Because when we pray, so there's a mixing of our breath with His breath, and this in the Kabbalah is a very high place of unification. The prayers are actually His voice speaking through us, and that's the only way to truly pray, which is with an awareness that it's Havayah who's speaking through my Adny, my Ani. And I'll say it in simpler terminology. It's His will and desire which I seek to align myself with in my prayers, and to speak His word, so that I will be speaking what it is which He Himself desires and it will never be anything else other than that. Just like it should never be anything other than His Torah that I speak when I say something which is a chiddush, something new. What does that mean something that is new? Is it not what G-d Himself thought? Of course it is! If it's new and disaligned from He, then it is nothing. And when it is very ancient, only then is it something, but in its being ancient, and the more ancient it is, the newer it is when it is received in this world, and in this body. It's this profound paradox that we live. We only want to say the most ancient thing, the ones that are the deepest thoughts of His will. The Zohar teaches that when a person says a chiddush, the angels raise it up and bring it to G-d, because He asks that a chiddush come to Him so that He might kiss it, and He kisses every chiddush. That's yeshakeni m'neshikot pihu, we're asking Him to kiss us with the kisses of His mouth. Pihu, which is the peh of yud key vav, with us providing the final heh, which is the soul's return up to Him to be kissed by Him and rejoined with Him, and then His breath becomes at one with our breath-- through a teaching which is a true teaching. This is what we really long for, and this is where love becomes so deeply at one with Him that in the end, David Hamelech himself says, it doesn't matter what you send my way, I am in full at-oneness with it. The Rabbis say that at the end of time, and I say this with trepidation and had it not been printed in the Talmud, then I wouldn't, but as you'll hear, because as the verse says in Zacharia, in chapter fourteen, v'hayah adny hamelech al kol ha'aretx, v'yom hahu….ushmo echad, that it will be that G-d will be King over all the earth, and on that day G-d will be one and His name one. So the Rabbis say….(40:49) what , today he is not one?… Amar… so Rebbe acha bar chaninah, his name is like the fraternerous one, his name is the binding one who is the son of the one who has chen…. The World to Come is not like this one. In this world, when something good happens, we say, baruch hatov v' hamativ, blessed is the One Who is good and Who does good, but when bad news comes, so we say baruch dayan haemet, blessed is the True Judge…. In the World to Come, the only thing will be hatov v'hamativ, there only will be good and the good one. Shmo echad, so that was He will be one, and His name one. What? His name now is not one? ,…. Rebbe Nachman bar Yitzchak, not like this world, but in the World to Come. In this world, My name is written yud key but is read aleph dalet. In this world, it is written yud key vav key but we don't say that, we don't pronounce that, we only pronounce the aleph dalet nun yud. But in olam habah, kulo echad, but in the World to Come, He will be called yud hey and he will be written yud heh. We will call Him by His real name. Because in the World to Come the simple being of all will be so present and apparent, that the experience will not be of things will are antithetical to or in favor of. It will only be Him. That's what David is calling to, when it says ubhem hashem ekrah, I call out His name, Havayah. B'shem havayah ekrah. Calling upon that His name should become One. But we should experience life that way and indeed he is the one who is raising that cup at the end of the feast, at the end of time, at the end of G-d's sustenance for creation to give Him this blessing, which is this odecha of the final and most intimate love with Him which it's no longer a calling out of His name, it's a being to being with. This love, which is one which is-- there's glimmerings available to us in this world, glimmerings of it whenever we accept life, when we accept what G-d gives us, when we know it as good what He has sent us and what we have faced in our lives. And I want to tell you something that is a great secret. And so much so that the Gemara goes on and says, Ravah, who was one of the greatest teachers of the Talmud, wanted to give over this teaching in a very public place, in the pirchah. The pirchah is when there would be very large masses of people that would gather for the teachings of the Rabbis. So amar le ha husaba (44:47) so there was an old man there, who said to him, l'olam ktiv, it says, ze shmi l'olam. This is My name to be hidden. This is to be hidden. So he didn't. (That's what I meant when I said I would give it over, it wasn't printed.) But the truth is, it's a secret whether you've heard it or not. It forever remains a secret, because it stands as an antithesis to our primary experience of life, which is of the ani, and the transition all the time from the ani back into Adny, through Havayah and Yehudah back up into the ayin, is one which is an ongoing oscillation and flux, which is truly the song of life, and the great love song, which is the Shir Hashirim asher l'Shlomo. (46:12) There was once a man who lived something of this. He was the great teacher of Rebbe Akiva, who is of all the tanaim, is the most primary origin of Torah sheba'al peh. In fact, so much so that when Moshe saw Rebbe Akiva, he said, "You have Rebbe Akiva. What are You giving the Torah through me for?" I could go on and on about Rebbe Akiva…His name is actually the ending letters of a verse which is big important verse about our lines: Or zarua l'tzaddik uv'yisreh lev simchah. If you take the ending letters of each word, it spells out Rebbe Akiva. Or--resh, zarua--ayin, l'tzaddik--kuf, uv'yishrey--yud, lev--vet, simchah--hey. And Rebbe Akiva is the expression of the Torah she b'al peh, who lives his life in oneness, as we know that's how he indeed ended his life. He had a teacher, whose name was--we only know his first name--and apparently, both the place he came from, and the way he lived life. And the name of his teacher was Nachman Ish Gamzu, the consoled one who was of Gam Zu. What is Gamzu? This, too. Why was he called Nachman of Gamzu? (48:28) Because kol milte de hava salka le, On everything that would happen to him, he would say of it, gam zu l'tovah. This is also good. This is also for the good. Gamzu l'tovah. Fantastic. So, there was actually something here that could be put to use, a guy like this. You could send him to all kinds of situations, and he would say, gamzu l'tovah. Nice, but will it always work out? I guess, he'll always see it as working out, so I guess it's okay. I guess it's kind of like a no-risk thing. So the Rabbis needed someone to go speak to the Caeser, who was going to or had made a bad declaration against the Jews. So they wanted to send him a package of a bribe, of extravagant and precious stones. So they said, who can we send this with? So they said, well, let's send it with Nachum Ish Ganzu-- d'iluma b'nisim, miracles are always happening with him. He's learned of miracles. Actually an interesting phrase, because it doesn't acutally mean always happening with him, it means he's learned of them. Already you have a sense that miracles that happen to him don't just happen to him, they're related to somethng about his consciousness about life and the world. He's learning. His learning is a miraculous learning. So, what do they do? They sent him a suitcase of precious stones. On his way to Rome, or wherever he was going, he had to sleep over somewhere. So he put it wherever he put it, he went to sleep, and in the nighttime, the owners of this little rest spot came in his room, took the suitcase, emptied all of the stones out of it, put them in their bag, and filled it with dirt. Now there are two versions of this story. In the one version, in the morning he saw it, and said, gamzu l'tovah. Another version has this in parenthesis, that dar , I don't know. In any case, (51:12) kimatva hatam, when he arrived in Rome or wherever he was going, sharinu l'sifta, so he presented the suitcase to the Caesar, they opened it up, and they saw it was full of dirt. The King wanted to kill him and all the Jews. They're making fun of me, those Jews. Nachum Ish Gamzu said, gamzu l'tovah. Eliyahu appeared, he looked like he was one of the king's advisors, and he said, maybe this is the dirt of Avraham, their father. You know, when he took dirt, he would throw it and it would turn into arrows, knives and swords, there's even a verse in their prophets that their swords are turned into dust. And the archer's bow is turned into chaff, actually the direction in the prophet, of course. There was this one that they couldn't overcome --lo matmu lmichtma she (52:41)-- So they checked it out, and they threw this dirt at the capital city, or at the country, and they were able to capture the country! Whoa! So they came back and they went into the King's treasury and they brought out all kinds of precious stones and they give them to Nachum Ish Gamzu, and they said, Here, take this back and give this to your people. They were thrilled. Okay, so on his way back, so he goes and he sleeps in this place. I don't know, good things seem to happen in this place, so he goes and sleeps there again. So they asked him, What happened with your mission? How did things work out? So he told them what happened. They said, Well, what did you bring? He said, What I took from here I brought to there. Okay, as soon as he left, they pulled down their house, dug up all the dirt, put it into big boxes, and they brought it to the Caesar. And they said, this is it! This is the stuff! We are the owners, we're the ones he brought it from. So, they said, okay, let's check it out. Of course they checked it out and it didn't do anything. And so these scoundrals had an unhappy end. And that's was the story of Nachu, Ish Gamzu, teacher of Rabbi Avika. What's this Nachum Ish Gamzu? Gamzu l'tovah. So the Maharal says a deep thing, "What did Nachum Ish Gamzu always say "gamzu l'tovah"? He was always saying "Gamzu l'tovah." As if it needs to be enunciated. It couldn't be, so to speak, just an attitude. So he says the following crucial teaching: It says that everything that comes from G-d is coming from His good, and when something comes upon a person which seems to be bad, listen carefully, (55:41) hu boteach bo… yitbarach. That he completely relies on G-d. Hashem Yitbarach…tovah. G-d turns it to good… by virtue of his reliance on Him. Vey interesting--listen carefully. Everything which comes from G-d is good. When it comes, trust Him. And if You trust Him, he turns it to good. Huh? Wait a minute. Is it good, or isn't it good? What are you telling me? Is it good, or isn't it good? Why are you telling me that my trust will determine whether it's good or not good? You just told me that everything that comes from G-d is good. Yeah. But its goodness depends on your reliance, bitachon, betach, is your ability to cling. In Hebrew, tiach is what clings to, rest in Him. Boteach bo. It's like sitting on the floor now. Let your weight be in it. Cling to Him, be davek in Him. And then He turns it to good. That's not to say that if I didn't, then it wouldn't be good? Well, you know what? Yeah. Because then you'd be living a lie, you'd be living the lie of your interpretive and judgmental mind which is pushing it off and not willing to be modeh to. But when you are boteach and modeh to, then the good comes. Now I want to warn you. Don't try to make sense of this, because it's a tautology. It's not like I'm proving to you that what G-d is sending you is good, the proof being when you accept it, it's good. It's not a proof of anything. It's an experience of life. We could never prove such a thing, because we can't stand outside saying, it should be this way, or it should be that way, if you remember the young man from last week. You can't say it should be this way or it should be that way. You should be standing outside the whole system to determine such a thing, so shut up. Just shut up. Shtok. Ki kachah lah b'machshavah. You can't say what it should be, shouldn't be. But what you can become is an experiencer of life as it is. And you can know, thanks to G-d having revealed Himself to us, that He made this world and held it because He saw that it was good. And when he saw the suffering and travail, the midrash says, that came about on yom sheni, on the second day, which is the introduction of duality. He didn't say tov about that. That if you look on the second day of Creation, He doesn't say tov, because it's the day when duality is created. But on the day of tov meod, He interincluded all the elements into one. And then even yisurim--which are the experiences of life which are antagonistic to what it is that we enjoy or like--becomes included, the midrash says, in the tov meod. And so it is that as long as we stay in the place of claiming omniscience, so forget it. What are you proving to me? That G-d is good because when I accepted what happened to me, that it turned out for the good? What, are you trying to trick me into believing in G-d? No, I'm not trying to trick anyone. I'm just trying to describe an experience and that's what the Maharal is doing for us; he describes the experience when you're boteach, he's m'hapech it l'tovah. But I'm telling you it's good. So if you're telling me it's good, it's good, even if I don't accept it--No, it doesn't work that way, sorry! Here, give Me a kiss. Can you give Me a kiss, G-d says, can you become at one with Me? Ki tovim dodecha m'yayin, it's better than all of the joys which you could have thought to experience had you not come into being and stayed the simple wine in the place of the secret. If you can, then you've entered the moed . Meod? Like more than? More than. More than what? How could there be more than? You're right, there isn't. It's all Me. But know that meod is the same letters as Adam. Because you are the meod, if you live your life right. And the way to live your life right is when the meod becomes mah, which is the same numeric value, the question of what. The statement of we are what, which was Moshe, who said about himself, and Aharon, anachu mah. We are meod realized as mah. And that's when the ani becomes ayin , and the Talmud says that you should know the whole world stands on that, the mah of Moshe, as it says: toleh eretz al limah, that he hangs the whole of reality on li mah. On the ones who say the li mah, for me, it's what. And I'm complete bitul to Him, I'm complete abnegation to Him, it's only Him. (1:02:39) The beautiful thing is, when that mah has the beginnings of ani added to it, the aleph, so it becomes meah, the one hundred brachot that a person is meant to say every day. But it's Moshe and the power of his humility which allows this to be, it's his power of humility which allows for the yichud for the connection of shem Adny and shem havayah as one, that the ani never lose its awareness of where it is always, and who is always thinking it and who is always speaking it, and who is always expressing it, and that is ultimate love and ultimate communion in a way that, in the end of time, will be expressed by the meodecha of acceptance. (1:04:30) You're welcome to ask questions… We discussed creativity in the beginning, and you talked about creativity in the sense of aloneness. How do you define creativity? Because you're not really defining it in a purely artistic sense, obviously. I really appreciate your asking that. Because it's not always that way, and the truth is, when it's a true creation, there's always people together in it. Nevertheless, I don't know exactly how to explain what's lonely about it. In the end nobody can know your heart. They bring five things--I need to find this Gemara again--five things that no one can ever really know, and one of them is the heart of another person. So that's creativity? The heart? Creativity is-- the lev tov is the creative origin of the life-giving force which is creative power. But creative power means what? That you're bringing something new to the world? It's something from you? Life-giving. I mean, one one level, it's life-giving. When it's new life-giving, so it's even more joyuous? So life-giving is a lonesome process? No, that I don't think. The amazing thing is the way that G-d made it is that the only way to give life is with another person. Until technologically came along and tried to rake that up too. But the incredible thing is, the creation of a child, the creation of anything, really, always involves another person. If you remember, we saw (1:06:34) ashrei yulad'to, it says, happy is the one who gives birth to him, is the one who teaches be a chaver tov, know how to connect. So I'm contradicting myself, because I'm exploring different aspects of it. I'll try to say it as succinctly as possible. On the one hand, creation is always a co-opting activity, really, deeply. Creation is always cooperative. But there are moments in Creation that are experienced as just me doing it. Just me. And not only that: how could I possibly share this? Who would understand me? --on the one hand. On the other hand, of course it's with others and with all of reality and the whole world and G-d who is speaking it through me. And that is experienced very intimately. But I may be wrong, and I'm not the cleanest in the world. But I have the sense, at least this is where my madrega is, I have the sense that it shifts back and forth. And then you just want to share it, and then you realize: This isn't my doing, it's like everything and every person I've come into contact with and all life experience, this is reality. And then you're not alone at all. So does the loneliness—is the loneliness not knowing if the-whatever the creative item is--is going to be received? Is that what the loneliness is? Never able to fully share. One. And on the other, it's an expression of my utter and complete uniqueness. Right. So that's not knowing if it will be received or not. Not only the question of knowing if it will be received . It's unreceivable, because it's utterly unique. It didn't come from anyone else, it came from me. On the one hand. On the other hand, it's a very tameh place that I'm describing. Meaning, it's a very impure and incorrect. It's not right. The truth is, the whole of reality is participating in this and taking pleasure in it and contributing to it. And being part of it. That's the truth. Halevai that we hold that in the creative. But, nevertheless, it is still l'vado. Because this particular expression is so unique and different that it's really alone. I'm kind of like trying to draw for you the shiluv for you of shem yud key vav key, and Adny. You can hold it in a picture, with a yud and an aleph and a hey and a dalet and a vav, etc. What I also want to say, it's the deepest love when it's experienced as something which is what I just described. We're all together in this. But who could you love more than someone who's participating in that with you? Also you said that it doesn't really come from you. So if you're not really alone, then what you're doing is tapping into Hashem. Right. So then is it an illusion, then, the (inaud) (1:10:51) ? Yeah, on a certain level, yeah. The class is over..and I'll continue to take questions. I'm always very wary of the word "illusion". False understanding. It's called, like I like it better, in the non-judgemental that's called da'at tachton. It's lower consciousness. The reason why I prefer that is because lower consciousness is crucial. The Rabbis said, when they tried to get rid of the yetzer harah, they looked around the kingdom and they locked it up. For three days, the yetzer harah, and they looked around the kingdom and they didn't find one egg that had been laid by a hen. Not one egg. You know, no fruit. Sad to say, but you need a lower consciousness. Then you catch yourself, and then like-- I know, high souls, maybe, I don't know, but it doesn't oscillate that way. But it's good to always have someone who reminds you. I have a dear I guess former talmid and friend. He reminds me, It's good to have someone who reminds you, when you're in your LOW! G-d. Because you can really only sort of hold it pictorially with a shiluv of Havayah and Adni and to be in the ilan. Was that helpful? It is, but I don't want to continue, because I could do it for two hours. (Continuing) Amanut, omanut in Hebrew, craftmanship and artistry, has its root as amen; aman has its root as shiluv. Because real craftsmanship, which is the creative output, is always with this kind of consciousness. When you're purely in it, when the creative inflow happens, so then it's from G-d. Then you start working it out, thinking about it, presenting it, getting it into how it's going to look, packaging it, etc. But the real moment of omanut, is very much like that. I'm just going to say one other thing. We're just referring back to our learning in the Rambam. (1:14:28) about Simcha bmitzvotav ahavat hakel shetzivah bahem. And David and his dancing and letting go, and it's all flowing through him, and Michal trying to stop that and etc. So the Rambam learned his teachings about simcha shel mitzvah from a sugiah that in a sense doesn't make any sense at all. Listen to this piece of Talmud. It says, Kohelet said two things. One thing he said was simchah--ech! It's a bunch of trash! As Ecclesiastes talks. And the other one says, Eshabeach ani et hasimchah. I praise nothing other than simchah. So the Rabbis say, What are you going to do with this contridiction? So they say, one is simchah, and the other is simchah shel mitzvah. And where do we learn simchah shel mitzvah, the joy of a mitzvah? So here's their proof. They say, well, you know, it says, that when Shaul was troubled and crazy, so his advisor said, We need to bring someone who can play you music. And, of course, they bring him no other than David Hamelech.(1:15:46) Vayehi knagen hamenagen, And then, when he played him the music, so his spirit was calmed. It's the same language which is used when the prophets would play and prophecy would begin. Huh? That's the proof that simchah she b'mitzvah, that's something. Now you look at that piece of the Talmud and you say, What? I mean if you had said, He brought him a lulav and he shook the lulav in joy, or if he had brought his tefillin and it said, He put on his tefillin in joy, then it would have been a mitzvah, right? Then it would have been the joy of doing a mitzvah, right? No. That's not simchah shel mitzvah. Simchah shel mitzvah is the joy in the joining. That's mamash, it's the only way to explain the Gemara. When he played the music, so he joined Him, G-d's spirit was resting upon him. That's simchah she b'mitzvah. The joy is in the joining. And Rashi says, well, it's a mitzvah to have G-d's spirit rest upon you, that's how Rashi, what they say in yeshivish, "tyches it up." But that's the point. That's simchah she b'mitzvah. The joy is in the joining. And that's music. The music is there. And that's David who plays the music for Shaul. Can you tell me more about the day of tov meod? It says that at the end of Creation on the sixth day, that G-d looked at everything, V'hiney, tov meod. Up until that day he looked at the particular creation of that day and He saw that it was good. He looked at the light, He saw that it was good. He looked at the plants, He saw that they were good. He looked at the orbs, He looked at the animals, etc. And then at the end, He looks at it all and says, it's tov meod, the allness of it that's malchut, the entirety of it. So the Rabbis said, You know what He saw when He said tov meod? He saw death. He saw suffering, pain, hell. Gehenom. And He said, tov meod. Gey shteis. Go understand that. That was the tov meod. I'm kind of loath to explain these kinds of things, but they have everything to do with what we've been talking about. Because that's the root for that pain and travail, as painful as that is, if you ask me, I don't know if I'd ever make the world like this, don't ask me, but that's the pathway that takes us to the meod. It's just that way, and when you're modeh to that, then it is that. Is that helpful for you? There's a number of midrashim on that, quite astounding. (1:19:55) You're describing the oscillation. You see, it's very much like whiplash, like I'm hearing you say oscillation, and I'm thinking halivay, to be in some kind of like sweet oscillation.. Thank you, I'm being, I'm sweetening it. And that in that, I guess, I'm not sure what the question is, I think maybe that sitting in the reality in the Adny of it, say, how to sit in that and feel it and accept it, without feeling the need to push it off and say, no,but I'm really bitul and I'm really gamzu l'tovah, even if there's a deep emunah in the gamzu l'tovah, in the moment, how do you experience it and feel it and love it? How do you have both the gam, which reflects an awareness of my needing to see it, experience it, with all of its difficulty, how do you hold the gam, this too, is good. Both the trial and the l'tovah. Right now, I think I've described as best I can in a different plane. If you try to step over that experience of trial and tribulation, than the zu l'tovah won't happen either. You can't walk out on it, it's a perversion. It's a disgusting perversion--is the word that comes to mind-- it's a disgusting perversion of life, to G-d's gift of life, to try to not be in that. If it's just your thoughts, drop them. I have this, I'll think all kinds of bad things, or regrets about, or judgments of, etc. You don't have to walk through those. You can just lay those aside, you don't have to think about those, because it's not more real than the reality you're investing it with now. So drop that. That's not G-d sending that to you. Put that aside, think of Him, think of something good, etc. But when it's in life, person got his leg chopped off, or a child hurt, or whatever, things that we share, just like, oh, it's okay, it's G-d and it's good, that's a bunch of crap--that's a bunch of crap, and I specifically call it that, because I have something in mind, but I have like someone shared with me a lecture that he heard from a professor of philosophy from Berkley. And among the garbage in the lecture there was a good scene he described. When he was in the 1960s in an ashram, a a Buddhist teacher was telling the people there: So what would it be for you to have this rose without the thorns? That's enlightment. And they went around the circle and everyone said, Yes! And they got to this professor, who said, "What are you talking about? That's not life!" Jewish guy. "Where would love be? Where would growth be? Where would trials be? What are you talking about?" And it's not that we don't know this, and in the end the Gemara says, ubayom hahuh yiyeh Hashem echad u'shmo echad. That, by the way, is what we started with, with the niggun (1:24:17) Yemim Hashem romema…ma'aseh ya. I am telling the story of yed keh Because in the end, yud key will be G-d's name: yihyah. Yud key yud key, which is just the mochin, just the higher consciousenss, not the lower consciousnes, that will be in the end of time, but that's not now. But when you try to pretend that it's now, then sort of like jump the gun, then it's a short circuit. That's what the Rabbis say to people who try to go the long path through a short cut. Like in the famous mashal that the Tanya brings, that there's a longer shorter path and a short longer path. When you try to take the long path as if it's a shorter path, then you don't end up at the palace, you're just pretending. This has everything to do with what you were saying before about illusion. G-d created it, see that's where we're different from the Buddhists. G-d made this, that we should see things this way. What are you going to do with that? So if you live in a will-less reality, so then all you're going to focus on is, this is all illusion, maya, higher consciousness. But if you live in a reality which is willed by a loving G-d Who is good, and Who has made this in His goodness, well, then, don't skip it over, it's the meod and the tov. Love me. If you experience G-d as a loving G-d, so He made this not as some perverse and false image, illusion, but He made it as a reality that's meant to be lived. And then when you pass through it, and you do pass through it, what comes out at the other end, is the chelah yeterah, that the Zohar says, is the chelah yeterah of tshuvah and other things that what life is here on this planet for, you passed through the narrow path of mitzraim. You had to go there, the metzar hagaron, the narrow path, between your heart and your mind. Was that helpful, was I relating to you, Debbie? Yeah. Chaya, what's…? Still breathing. Okay. Gam zu l'tovah does that mean, this is wonderful? Pleasant and good are two different things. Yeah, Gam zu l'tovah. I don't know that it always means, to enjoy, it's to have a consciousness and awareness that it's not happening without reason, that there's a higher course It's going for the good. and you're a part of that, and that's way it's good. But it doesn't mean that-- It's is l'tovah "l" tovah. Yeah, it's for the good, it doesn't mean that it's good for you Correct. Gam zu l'tovah. I think Rebbe Akiva has a higher consciousness, and more geuladic consciousness, and ultimately there's even more, but he's the beginning --Nachum ish Gamzu, of this kind of consciousness, that's expressed in Rebbe Akiva in the great love of G-d that he lives. But you're right, and there's another story, which is a counterpart story of Nachum Ish Gamzu, if you remember where he meets a poor person, and the poor person asks him to --are you familiar with this story? There's a story about Nachum ish Gamzu, I don't know if I really want to tell the story, it's painful but it's important to see the other side, the Rabbis came to him once, he was ill, he was lying on the bed, he had no arms, no legs, and he was blind, the house was falling down. So they came to visit him, and the legs of the bed were sitting in pools of water so that the ants wouldn't climb up on the bed and gnaw at him. So he said to the Rabbis, First take all of the stuff out of the house, and then take me out, so they took all the stuff out and they took him out, and of course, as soon as they took him out, the house fell down. Because it was only in his merit that the house was still standing. So they said to him, How did this happen to you? So he said, Once I was walking on the way, and I had a load on my donkey, and a poor man came up to me and said, Could you give me some food, and he said, I will give it to you as soon as I unload. It's like the equivalent of I guess, like you're taking a hitchhiker. You'd like to stop here and the other one would like to stop ahead, I'll stop over there, and you'll get out and walk back. Something like that, I guess, so he said, I'll unload, and then I'll give you. In the meantime, the poor man died. So then, Nachum Ish Gamzu said: these hands that did not move quickly for him should no longer be, these legs that didn't run or him should no longer be. These eyes that didn't see his suffering and compassion should no longer see. Wait a minute, why didn't he say Gamzu l'tovah? Well, apparently, it's not so simple. I don't have an answer, just leave that as paradox. But it's not so simple. Is that in the Gemara? That story appears right before the one I told. Because then the Gemara says, so why did they call him Nachum Ish Gamzu? Well, because he always said Gamzu l'tovah. What? And there he is, with the earth of Avraham, the man of love of G-d. It was his love of G-d, the earth of Avraham. It's not simple to be Jewish, you don't have the thorns, you want to go on a different path. Yeah, we have thorns and roses together. Because it's not an illusion, and your choices matter, and your response before them. And they have consequences. That's the next series. About fear of G-d. Oh yeah? No! Have a good day, bye!
On this episode of Lawfare's Arbiters of Truth series on disinformation, Alina Polyakova and Quinta Jurecic spoke with Janine Zacharia, the Carlos Kelly McClatchy Lecturer in Stanford's Department of Communication, and Andrew Grotto, director of the Program on Geopolitics, Technology and Governance and the William J. Perry International Security Fellow at Stanford's Cyber Policy Center.In 2016, a key part of the Russian influence campaign involved the hacking and leaking of emails belonging to the Democratic Party and Clinton campaign chairman John Podesta. Journalists at mainstream news outlets rushed to write up the emails without giving adequate context to how they had been obtained.So how can the press avoid a similar disaster in 2020? Zacharia and Grotto teamed up in recent months to write a playbook for reporters facing the dilemma of writing about hacked material or disinformation without participating in a disinformation campaign. (They've also written an article on the subject for Lawfare.) They spoke with Alina and Quinta about their recommendations for reporters, what the American press might be able to learn from colleagues abroad and how to assess the mainstream media's response to the New York Post's bizarre reporting on Hunter Biden. See acast.com/privacy for privacy and opt-out information.
Today we are joined by Zacharia. Zac is from the Running From Comfort Podcast, he is a believer in Christ and is passionate about speaking the truth and helping people navigate the world through a Biblical lens. In this episode, we discuss his encounter with Police that saw his interaction being Mentioned on the Joe Rogan Experience. We break down passages of the Bible, discuss the Christian faith, Sleep Paralysis, and much more! Sponsored by LoanOptions.AI CHECK THEM OUT!!!FULL VIDEO: Https://www.worthprotecting.com.auGUEST SOCIALS:Instagram: https://www.instagram.com/running_from_comfort/Telegram: https://t.me/runningfromcomfortOUR SOCIALS:Website: https://worthprotecting.com.au/thefive8take/Instagram: https://www.instagram.com/thefive8take/Twitter: https://twitter.com/diogothefive8Telegram: https://t.me/thefive8takeTribe: https://worthprotecting.com.au/uncensored/TIME STAMP:(0:00) - Introduction.(0:53) - Discussing Diets and Foods (2:52) - Showing the New studio & Thanking LoanOption.AI providing it! (3:35) - Getting Mentioned on the Joe Rogan Experience and what was going through his mind when Melbourne Police Stopped him to shake his coffee cup.(11:20) - The word "Jesus" Stirs up conviction in people. This is what Zac found when speaking the name of Jesus to the Police in Melbourne during the harshest lockdowns.(13:10) - Zac discusses 'come as you are' - an outdoor church built from within the lockdown of Melbourne. You get a message 2 days before of location.(20:24) - "How Christians won" - The significance of Jesus in History.(22:30) - The division within the Abrahamic Faith & 'The New Age'(29:20) - Zac's entry intro Christianity & the difference between Faith & Belief.(37:06) - Discussing Sleep Paralysis and Praying in Toungues.(56:15) - The Story of Peter in the book of Acts.(1:08:10) - The Gentils and the Rejection of Jesus from the Jewish People.(1:12:02) - Why are Religious Poeple given new Names?(1:13:43) - OUTRO. ★ Support this podcast ★
The economy, transportation disruption and issues with suppliers pose the highest levels of risk in the new Lehigh Business Supply Chain Risk Management Index. [Additional audio from The Late Show with Stephen Colbert, Dec. 3, 2021.]
Reading Luke 1:21-38 (NLT) ~ Scripture reading followed by discussion. The disgrace society puts on people over things out of their control. The blessing of life is from God. God is more than enough for us. God wants us to see Him as enough for us. The Word of God will never fail, for nothing is impossible with God. Similar but very different questions of Zacharia and Mary. Posture yourself in the presence of God in a humble manner.
Violist Elijah Zacharia was only 11-years old when he joined the most advanced ensemble at the Portland Youth Philharmonic, a remarkable achievement at such young age. Now a 16-year-old homeschooled junior, he chats with Raúl Gómez-Rojas about the reasons why he chose the viola when he was only 3 years old, the importance of youth orchestra and chamber music, and his favorite moments on stage.
Playing is a virtue and a gift from God, one that we neglect. As a result we find ourselves paying money to get the benefits we could be getting from playing. Playing is a means to an end and in no way devalues you nor is it a waste of time. Playing triggers resolutions for troubles in our emotions, physical and mental health, social needs and relations. Having fun and relaxing are no match for the God given gift of playing, one which we must welcome into our lives. Col3:17, Zacharia 8:5, Exodus 32:6, Ecclesiastes 5:18, 8:15
Deze week hebben we maar liefst twee bijbelteksten in de aanbieding. Eentje van het oude testament en eentje van het nieuwe. En beiden gaan over de eindtijd en de verlossing die daarbij hoort. Zodoende de titel van deze aflevering: Verlossing. Luister nu via #spotify, www.gelukkigdemens.nl/79-Verlossing of je eigen podcastapp. Zacharia 14:1-9 Er komt een dag dat de HEER zal ingrijpen, Jeruzalem, dat de buit binnen je muren wordt verdeeld. Ik zal alle volken samenbrengen – zegt de HEER – om tegen Jeruzalem ten strijde te trekken. De stad zal worden ingenomen, de huizen zullen worden geplunderd en de vrouwen verkracht. De helft van de inwoners wordt in ballingschap weggevoerd, maar het deel dat overblijft zal niet worden uitgeroeid. Daarna zal de HEER uittrekken en de strijd tegen die volken aanbinden, net als weleer. Die dag zal hij zijn voeten op de Olijfberg planten, ten oosten van Jeruzalem. De Olijfberg zal in tweeën splijten: de ene helft glijdt weg naar het noorden en de andere naar het zuiden, zodat er een breed dal ontstaat van oost naar west. Jullie zullen wegvluchten, het dal in tussen die twee bergketens die zullen reiken tot aan Asel, zoals jullie ook gevlucht zijn bij de aardbeving in de tijd dat koning Uzzia regeerde over Juda. En de HEER, mijn God, zal verschijnen met al de zijnen. Op die dag zal er geen licht zijn; de hemellichamen verliezen hun glans. Op die ene dag, die alleen de HEER kent, zal er geen onderscheid zijn tussen dag en nacht. Pas tegen het vallen van de avond zal er weer licht gloren. Als die tijd aanbreekt, zal er in Jeruzalem zuiver water ontspringen: de ene helft zal in het oosten in zee uitmonden en de andere helft in het westen, zowel in de zomer als in de winter. En de HEER zal koning worden over de hele aarde. Dan zal de HEER de enige God zijn en zijn naam de enige naam. Lucas 21:20-28 Wanneer jullie zien dat Jeruzalem door legertroepen omsingeld is, weet dan dat de verwoesting van de stad nabij is. Wie in Judea is moet dan de bergen in vluchten, wie in Jeruzalem is moet er wegtrekken, en wie op het land is moet niet naar de stad gaan, want in die dagen wordt de straf voltrokken, waardoor alles wat geschreven staat in vervulling zal gaan. Wat zal het rampzalig zijn voor de vrouwen die in die tijd zwanger zijn of een kind aan de borst hebben! Want er zal ontzaglijk veel leed zijn in het land, en een zwaar vonnis zal de bevolking treffen. De inwoners zullen omkomen door het zwaard of in gevangenschap worden weggevoerd en onder alle volken worden verstrooid, terwijl Jeruzalem vertrapt zal worden door heidenen, tot de tijd van de heidenen voorbij is. Dan zullen er tekenen zijn aan de zon en de maan en de sterren, en op aarde zullen de volken sidderen van angst voor het gebulder en het geweld van de zee; de mensen worden onmachtig van angst voor wat er met de wereld zal gebeuren, want de hemelse machten zullen wankelen. Maar dan zullen ze op een wolk de Mensenzoon zien komen, bekleed met macht en grote luister. Wanneer dat alles staat te gebeuren, richt je dan op en hef je hoofd, want jullie verlossing is nabij!'
Spreker: Ds. A. Th. van OlstDatum: 7 nov 2021Plaats: EC Antwerpen Deurne'Door Mijn Geest! - Je hoeft het niet zelf te doen' - Zacharia 4:6bBron: https://kerkdienstgemist.nl/stations/1709/events/recording/163629900001709★ Support this podcast ★
On today's episode of the Entrepreneur Evolution Podcast, we are joined by Snejina Zacharia, CEO and Founder of Insurify. Insurify is the virtual insurance agent of the future powered by advanced analytics and artificial intelligence. Insurify is reinventing the way people search, compare, buy insurance and manage all their policies online. Snejina was also recently featured on the Women Presidents' Organization (WPO) 2021 50 Fastest Growing Women-Owned and -Led Companies. Snejina has extensive experience building and growing startups and Fortune 500 companies across USA, Europe and Asia with cross-functional experience focused on driving innovation and efficiency. She also holds an MBA from MIT Sloan School of Management. To learn more about Insurify, visit https://insurify.com/ Also, do not miss iEvolve's Early Black Friday/Cyber Monday deal! We are offering the Team Maker Formula for just $197! That is $1,300 in savings. Learn more here: https://ievolveconsulting.com/how-to-build-your-dream-team-master-class/ We would love to hear from you, and it would be awesome if you left us a 5-star review. Your feedback means the world to us, and we will be sure to send you a special thank you for your kind words. Don't forget to hit “subscribe” to automatically be notified when guest interviews and Express Tips drop every Tuesday and Friday. Interested in joining our monthly entrepreneur membership? Email Annette directly at email@example.com to learn more. Ready to invest in yourself? Book your free session with Annette HERE. Keep evolving, entrepreneur. We are SO proud of you! --- Support this podcast: https://anchor.fm/annette-walter/support
Magician, Mind-reader, and Hypnotist Mark Zacharia joins the show to discuss his tenants of magic and how he uses character arc in his close up shop to blend mentalism and magci to leave a lasting impression. Nick Locapo stops by the show to discuss the featured product of the week from Adrian Vega. Before all of that Adrian Lacroix participates in the quickfire segment Desert Island Magic Books.__Maximum Entertainment by Ken Webber - https://www.penguinmagic.com/p/S27682Mysteries from the Soul by Rene Lavand - https://www.penguinmagic.com/p/S13970Arrested by Adrian Vega - https://www.penguinmagic.com/p/13656Mark Zacharia in Penguin Magic Monthly - https://www.penguinmagic.com/p/14023
Circus employees Carmina, Truk and Zacharia witness an unforgettable performance. Encore episode 1. CONTENT WARNING: fire, death, references to intentional starvation. | Twitter | Instagram | Patreon | Creators of Heart | Support us!
We stonden enkele keren stil bij de uitleg van de Apostolische Geloofsbelijdenis. Nu de behandeling daarvan is afgerond, vraagt de Catechismus, naar het nut. Wat baat het ons dat we dit alles geloven? Een actuele vraag: wat heb ik aan het geloof? De Catechismus vat het kernachtig samen. Dit is het ‘rendement' van het geloof: ‘dat ik in Christus voor God rechtvaardig ben en een erfgenaam van het eeuwige leven.' Zondag 23 is een prachtige zondag die ook pastoraal ingaat op allerlei vragen die leven: hoe kan ik rechtvaardig voor God zijn, als mijn geweten mij nog steeds aanklaagt? En ik nog steeds zonde doe en geneigd ben tot alle kwaad? En waar bouw ik op? Op mijn (sterk) geloof? Of op Christus, de vaste Rots? We hopen daar zondagavond dieper op in te gaan aan de hand van Zacharia 3. Opname van Hervormde Gemeente Wijk (bij Heusden)
Cynthia talks with Susan Zacharia-Sanders today about common misconceptions when it comes to seeking help for mental health. Mental health is something we all need to work on at times,, and sometimes we just can't do it alone. Professionals in this area can be of huge help when it comes to giving us the tools we need to overcome thoughts and behaviors that don't serve us well. Having a hard time finding someone? They also talk about a new directory if you are looking for someone. Susan Zacharia-Sanders is a licensed clinical social worker and has been providing mental health care for the veteran population for eight years. Her specialties include substance use, suicide prevention, and general outpatient mental health treatment. She has a passion for advocating for mental health resources within Orthodox parish settings, particularly in ethnic parishes where the stigma of seeking care is prevalent. She currently serves as co-chair for the Needs Assessment Working Group with the Assembly of Canonical Orthodox Bishops' Mental Health Task Force. Prior to doing so, she served, for 6 years, as the Diocese of South-West America Secretary for the Department of Counseling Services with the Malankara (Indian) Orthodox Syrian Church. She attends St. Makarios the Great Orthodox Mission in Chicago, where she lives with her husband. In her free time, she enjoys baking, journaling, reading, hosting and walks to the lake. https://www.assemblyofbishops.org/directories/mental-health/ Is it time to make some changes in your life? Do you want to stop the madness and get on track with your health? Maybe coaching is right for you. I've helped many people gain their health back over the years, and would love to talk with you. Just reach out with the link below to get on my schedule. From time to time I have openings for new clients and accept them on a first come first serve basis. Book a Discovery Call
Bijbellezing: Zacharia 1 (vers 7-17) en Openbaring 6 (vers 9-11) Mocht je vragen hebben naar aanleiding van deze preek, of over deze thematiek willen doorpraten, dan kun je contact opnemen met één van onze predikanten: ds. Willem Jan de Hek: firstname.lastname@example.org ds. Wim Vermeulen: email@example.com Kijk voor meer informatie op: jacobikerk.nl
The Rev. Canon Dr. Manoj Zacharia is the Rector of St. Anne's Episcopal Church in Annapolis, MD. He visits CircuOsity .21 to guide through a powerful conversation regarding Matthew 5: 3. Jesus begins his Sermon on the Mount by noting that those persons and are downtrodden are blessed by God. Rev. Dr. Zacharia guides us through an exploration of how he has witnessed this phenomenon in his own life - a life lived in a myriad of cultural settings and with profound ancestral foundation. Enjoy as we embark on this verse by verse series.
Chronique sports avec Mathieu Boulay, journaliste sportif pour le Journal de Montréal et de Québec : des révélations du père de Zapata qui a mentionné que sa fille était prête à mourir dans un ring. Le dénouement de la situation de KK. L'arrivée de Dvorak à Mtl. Pour de l'information concernant l'utilisation de vos données personnelles - https://omnystudio.com/policies/listener/fr
Snejina Zacharia, Founder and CEO at Insurify, joins the podcast after announcing a $100 million Series B financing led by Motive Partners. Snejina shares her unique insights on the insurance industry after starting her company at MIT and what the next year of growth will look like with the new capital acceleration.Insurify is reimagining the way consumers compare, buy, and manage insurance online. Through artificial intelligence, they make insurance shopping simple, affordable, and hassle-free.---The information contained in this podcast is intended for discussion purposes only. It is not a recommendation, offer, or a solicitation for the purchase or sale of a security or any services of Motive Partners. All investing involves risk and there is no guarantee that past performance will be indicative of future results.The views and opinions expressed in the podcast are as of the date of recording, reflect the views and opinions of the persons expressing them, and do not necessarily represent the views or opinions of Motive Partners. Motive Partners makes no representations or warranties as to the accuracy, reliability or completeness of any information provided and undertakes no obligation to update, amend, or clarify the information in the podcast, whether as a result of new information, future events, or otherwise. Any securities, transactions, or holdings discussed may not represent investments made by Motive Partners. It should not be assumed that securities, transactions, or holdings discussed (if any) were or will be profitable, or that the recommendations or decisions made in the future will be similar or will equal the performance of the securities, transactions, or holdings discussed herein.This podcast may contain forward-looking statements that are based on beliefs, assumptions, current expectations, estimates, and projections about the financial industry, the economy, Motive Partners or Motive Partners' investments. Nothing in the podcast should be construed or relied upon as investment, legal, accounting, tax or other professional advice or in connection with any offer or sale of securities.
Karen Zacharia is Chief Privacy Officer at Verizon. Karen followed her childhood aspiration of becoming a lawyer and shares her multifaceted (and globetrotting!) experiences, as she transitioned to working in house at Verizon over 27 years ago. The wisdom she gained during her career shines through, as she shares the importance of building confidence, asking for help, overcoming imposter syndrome, and taking care of your well being. While reflecting on her journey, Karen recommends maintaining a kitchen cabinet of advisors with whom to share goals and create accountability with each other, serving as a constant reminder of your collective priorities.
Transportation disruption risk, economic risk, and supplier risk are at the highest levels for any risk category since the Lehigh Business Supply Chain Risk Management Index was launched more than a year ago. How concerned should we be? The Center for Supply Chain Research at Lehigh Fall Forum is an in-person event November 4-5, 2021. The theme is Building a Resilient and Enduring Supply Chain. https://business.lehigh.edu/centers/center-for-supply-chain-research-at-lehigh/upcoming-and-past-events/2021-cscrl-fall-forum (Sign up now)!
The physical internet seeks to make moving freight around the world as seamless as moving data on the digital internet. What's the biggest challenge? Humans.
What impact does supply chain digitization have on a company's bottom line? Find out what the Center for Supply Chain Research at Lehigh and DiCentral discovered in a new research report.
A fascinating discussion with Amnon Sitchin, the brother of Zacharia Sitchin, famous author "The 12th Planet", and the Earth Chronicles series. These books were based on Zacharia's research into ancient Sumerian culture and his readings and study of their ancient cuneiform scrolls and tablets. Amnon holds a PHD in aerodynamics and engineering with a focus on the orbital dynamics of satellites. Amnon was pivotal in making the calculations for the 3,600 year orbit orbit of the planet Nibiru. Much of their theses have been corroborated over the last 40 years with the increased technology in the field of astronomical research, including the Voyager missions of the 1980s. The Earth Chronicle books are part of the foundation of the Ancient Alien theory and it was a fascinating conversation with someone who knows what he's talking about. Enjoy! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app