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Home/MIDDLE EAST/The Italian deputy and the President of Saudi-Italian Parliamentary Committee shares recent developments about women in the Kingdom
INTERVIEWSMIDDLE EAST
The Italian deputy and the President of Saudi-Italian Parliamentary Committee shares recent developments about women in the Kingdom
Alexander WoodmanJune 1, 2019
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Ms. Elena Murelli, President of Saudi-Italian Parliamentary Committee (Photo: Courtesy of Alexander Woodman)
By Alexander Woodman
A.W. Your first visit to the Kingdom of Saudi Arabia was to attend the conference "The Role of Women in Development: Towards a Thriving Society." What is your opinion about the current changes you have witness in the Kingdom? Can you discuss your view of the role of women in the KSA and Italy?
E.M. Although I had already visited some of the Gulf Cooperation Countries, I did not have a great deal of perspective about Saudi Arabia before my arrival at the conference, "The Role of Women in Development: Towards A Vibrant Society."
This incredible conference was organized by the Alwaleed Philanthropies in collaboration with UN Women, the National Observatory for Women, King Saud University (NOW), and the General Statistics Authority of Saudi Arabia (GASTAT). Prior to the conference, I met with the Ambassadors of two countries: the Italian Ambassador to Saudi Arabia, Luca Ferrari and the Saudi Ambassador to Italy Prince Faisal bin Sattam bin Abdulaziz Al Saud. The envoys provided me with an in-depth report about the bilateral relations between the two countries and an update on women in the labor sector.
Despite all of the information I heard on the media outlets about the women in the Kingdom and their role in society, I never believed what was reported. My first-hand view of the changes that were actually made in the Kingdom and the roles of Saudi women that have been recently enacted were impressive.
As a woman, I am honored to be in Saudi Arabia. I look forward to meeting with my colleagues in Italy to update them on all of the progress that women have made. Many are now a driving force of the economy, and I feel that Italy also needs a similar plan of economic innovation where they can be the driving force. The Kingdom will continue to realize that women are an unbeatable power in every country. As you know, in Italy, there is the gender gap that continues to increase. This creates additional problems such as salary differences between men and women, positions of administration along with a host of other issues. Our goal is to close this gap and achieve equality for women in all positions.
A.W. Please discuss the details of your position, your duties in the Italian Parliament and on the Saudi-Italian Parliamentary Committee. In terms of your experience and expertise, what did you bring to share with the officials in Saudi Arabia?
E.M. As the President of the Saudi-Italian Parliamentary Committee, I initiated the order to expand the bilateral relations between the two countries. When I return to Italy with my report, I am going to discuss with my staff that I was delighted to see that the Kingdom is ready to open and staff new companies. This will also clear the way for the expansion of new types of activities in different sectors of the country. This discussion will not only present this information from an industrial point of view but will also show how this is an excellent boost for tourism and education.
Furthermore, it is important to mention that during the meetings at the Shura Council, I realized that Italy needs to become more accessible for small and medium enterprises since 70% of our economy is made up of these types of operations. However, these companies do not have the power to work in the international markets, and our goal is to help them to change their present status. We want them to work within the global markets and be permitted to work within the Kingdom.
These companies are well-developed technologically and mechanically and produce a high-quality product. Additionally, Italy can help support the Kingdom to enter the Italian and European markets. Furthermore, our professionals will share their sharp experience and unique technology. For example, Saudi Arabia is known to have the finest experts in the field of water desalination. Italy needs this technology for its countryside and islands since the country suffers from extreme droughts and damaging climate change. Those environmental issues affect our country regularly especially during the summer months. We need to find a solution, and the expertise of Saudi professionals is another strong reason for collaboration.
On the other hand, as a woman, I will also take from his conference, knowledge, and experience. I will discuss the role of Saudi women with my colleagues in Italy. One exciting find was that I discovered the National Observatory for Women and King Saud University (NOW). I must mention that from a legal and economic point of view, despite the progress, much more must be done.
In Italy, it is crucial that a clear message is communicated that we intend to present and pass specific labor laws for women. These plans will be announced in my speech at the round table. To increase the policies of companies hiring more women, there will be a policy of tax exemption put into place. This will provide companies the opportunity to employ women of different ages. One of the major problems in Italy is that companies prefer to hire men instead of women since hiring mothers cost them more.
A recent study, found that globally, only 36% of employers intended to hire mothers this year, compared to 44% last year and according to the survey, bias against working moms remains strong. Many believe that working moms are less committed to their jobs, while others think they will leave shortly after training to have another child. Some feel that women who return to the workplace have out-of-date skills.
I also plan to offer incentives to create kindergartens within or near companies. This will provide another possibility for mothers to go to work and leave their children nearby or inside the company building. We lack these kinds of services in Italy. Women have to take care of children, and they cannot leave them at home alone.
Ms. Elena Murelli President of Saudi-Italian Parliamentary Committee (left) sits with Alexander Woodman (right) (Photo: Courtesy of Alexander Woodman)
A.W. You mentioned that this visit to the Kingdom of Saudi Arabia was full of discoveries for you. How familiar are you with the Saudi culture? How would the models you suggest for the Italian society work in the Kingdom?
E.M. I am not very familiar with Saudi culture, although I am trying to learn as much as possible. Actually, this is my first visit to Saudi Arabia, which is why I cannot discuss whether what we are planning in Italy is right for the Kingdom. We remain in the exploration stage as far as what changes will be adopted. I am not here to recommend what changes we plan to make in Italy or if any of this would be a welcome addition for the Kingdom. We have many options and must take time to analyze all of the information and decide what would be best for our country. We are grateful for all of the information that we have received from the Kingdom and will determine what will help our people and our country.
A.W. Please, discuss your activities in the Italian Parliament, and what role you play in the Party you represent. Can you tell us a little more about your party and its goals and policies?
E.M. LEGA is one of the two political parties in Italy that was created by the government last year. Our Vice-Minister, Matteo Salvini, the Deputy Prime Minister of Italy is known for his political policies against irregular immigration. Those policies have been in effect in Italy for the past few years. We have specific programs for labor and the secretary working in the Ministry of Labor is a strong leader. Recently, reform was enacted on the country's retirement laws. These changes would allow the age of retirement to be 62, after a contribution of 38 years in employment. We also extended this policy to women; they can retire at the age of 58, with 35 years of gainful employment.
A.W. If you take into consideration that life expectancy has risen because of improvements in many areas of our lives, do you think that the retirement age in your county is quite low?
E.M. The answer to your question depends on the type of work that people do. Women usually do double the work of men, since they also care for their families. I think it is fair to offer the opportunity to women for early retirement so that they can have additional time to do other jobs each day. This entails taking care of their children, elderly parents, grandchildren, and also can complete all of their home responsibilities.
A.W. How would you describe the future development of your political career? Do you feel that one day you will run for the presidency of Italy?
E.M. You never know! Last year, I was elected into this party for the first time, and this was also my first political appointment. I am very passionate about my job and my goals and cannot speculate at this time where my ambition will take me in the future.
A.W. The implementation of the Saudi Vision 2030 will open new horizons for both the people of the local society as well as the overseas' representatives in the Kingdom. Please discuss your thoughts and expectations of Vision 2030. Do you have anything similar to this project in Italy?
E.M. The Italian Ambassador, Luca Ferrari, presented me with the report about Vision 2030. As I read the document, I found it to be interesting and inspiring. In Italy, we have similar types of documents and the Horizon 2020 program. We have learned that when a program is created and distributed among all of the states, it is challenging to apply the recommendations in each state. It is often something that remains on the paper and obtains few results.
I learned that in addition to a vision, one must also have a realistic plan with an accurate timeline, to reach those goals. I do not know if it is the Monarchy system that increases the prospects for Vision 2030, but this country seems to be extremely enthusiastic about the possibilities. This enthusiasm comes from females as well as males; as both genders seem to be in favor of a change. Many who I spoke with feel it is essential to strive towards innovation, and that will lead to a secure future. I cannot make these points about Horizon 2020 in Europe or about any other programs in Italy. This is something that we need and hope to learn from the Kingdom.
A.W. You have shared some of your discoveries in the Kingdom. Can you also elaborate on some of the lessons you have learned? Which of these do you feel would be valuable to share with Italian government?
E.M. I cannot discuss one specific example at this time. However, I do know that in my report to the Italian government, I will make some suggestions that we need to borrow some ideas and positive attitudes from Saudi Arabia. We have two parties in our government, and some may suggest that the Kingdom is an Islamic integralist country in favor of persecution again women. Some state this thought about Saudi Arabia, which is not in the least bit true.
When I return to Italy, I will be able to enlighten Italian people that these stereotypes are not valid! No one in the Kingdom is integralist, and I saw no evidence of women who were persecuted! Women can go to the cinema, and restaurants, and anywhere in the country without any difficulty. I found Saudi women to be easy to speak with and very open to discuss their freedoms in the Kingdom. They are business women and enjoy the same privileges and lifestyle as their male business colleagues.
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Italy Saudi Arabia
Alexander Woodman
Alexander Woodman is an author based in the Gulf. His research interests include global health, international health policy development, transnational and transcultural health politics, medical ethics as well as international diplomacy.
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Our Tour Blog
The crown jewel of Cuba's colonial cities, Trinidad was the fourth of the seven cities founded by Diego de Velazquez in 1514. It was just far enough out of reach of Spanish authorities in Havana to develop a bustling commerce smuggling contraband to circumvent trade restrictions imposed by the Spanish Crown. Its position on Cuba's underbelly was also perfect for trade with Jamaica, the epicenter of the Caribbean slave trade. Trinidad grew prosperous importing slaves, many of whom were put to work locally, stimulating the sugar trade. A mild climate, fertile soil, and easy access to the Caribbean, favoured Trinidad's agricultural and commercial growth. Wealthy citizens built their sumptuous homes around the main square and adjoining streets.
Today, no other colonial city in Cuba is so well preserved. Its narrow, unmarked cobbled streets are paved with stones shipped across the Atlantic as ballast or taken from the nearby river. Trinidad is steeped in religiosity, both Santeria and Catholicism, and there is no shortage of Afro-Cuban religious practitioners and Catholic processions.
The graceful plaza lies at the heart of the original settlement, and is surrounded by excellently preserved colonial buildings. On the northwest corner is Palacio Brunet, a two-story mansion dating from 1741 and housing the Museo Romantico. The dozen rooms are filled with intriguing artwork and fabulous antiques. There is a great view of the square from the balcony upstairs. Fernando Hernandez between Echerri y Bolivar. Tue-Sun, 9am-5pm, $2. On the east side of the square in the house of Sanchez Iznaga, is the Museo de Arquitectura Colonial with displays and models relating to Trinidad's architectural development. Sat-Thurs, 9am5pm, $1.
Museo de la Lucha Contra Los Bandidos
This building used to be a convent, but now all that remain are the tower and the church. The church was taken over by the government, and the convent was replaced by the "Museum of the Fight Against Outlaws" (Echerri y Pino Guinart), which traces the campaign against the counter-revolutionary guerrillas in the Sierra Escambray in the years following the Revolution. Among the displays is a CIA radio transmitter, and parts of a U2 spy plane shot down during the Cuban Missile Crisis. You can ascend to the top of the bell tower for a view over the city. Tue-Sun, 9am-5pm, $1. Plazuela Real del Jigüe
This charming triangular plaza (one block west of Plaza Mayor) has a calabash tree in the centre. The tree, planted in 1929, is the youngest in a succession of trees kept alive since 1514, the year the Spanish celebrated their first Mass here.
Casa Templo de Santeria Yemayá
This temple features Santeria altars and hosts occasional religious ceremonies. Talk to the priest (santero) - Israel - if you would like a religious consultation.
Museo Historico
This museum one block south of the Plaza Mayor, was once the home of the Borrell family. The history of the city is revealed as you move through rooms furnished with rocking chairs, alabaster amphorae, marble-topped tables, and other antiques. Other intriguing exhibits include an antique bell, stocks for holding slaves, banknotes, and a magnificent scale model of the Andrei Vishinsky, which entered Trinidad harbour in 1960 - the first Soviet ship to visit Cuba after the Revolution. Stairs lead up to a watchtower with a fine view over the city.
Music, Shows, Cultural Events
Trinidad has no less than 10 live music venues, most of which are open from late morning to after midnight, all within easy walking distance of each other. They cost at the most $3 entry (most are free or $1). Behind the church at the top of the hill overlooking the old city, there is a disco in a cave - Disco Ayala offers several rooms with flashing lights amid the stalagmites and stalactites. A cabaret is performed around midnight. Nightly 10:30pm-2am, $3 including one drink.
All manner of arts and crafts are sold at the Handicraft Market in the streets east and south of the Plaza Mayor. The widest option of arts and crafts under one roof is offered by Fondo de Bienes Culturales (Bolivar #418, Mon-Sat, 9am-5pm, Sun 9am-noon, one block south of Plaza Mayor). Another good bet is the Palacio de la Artesania (Piro Guinart y Independencia). Much of the ceramic work sold locally is made at El Alfarero Casa Chichi (Andres Berro Macias #51, e/ Pepito Tey y Abel Santamaria, Mon-Sat, 7am-7pm). It is a home run ceramic workshop where the Santander family carries on a tradition of pottery making. Valle de Los Ingenios
East of Trinidad is the Valley of the Sugar Mills. It is named for the many sugar mills, or ingenios (43 at its peak), that sprang up over the centuries to grind the cane produced by the valley's remarkably fertile soil. The
valley was Cuba's most important sugar-producing region into the 19th century. Many of the mills and estate houses remain, albeit mostly in ruin.
One exception is the Hacienda Iznaga ($1) which is found in the quaint village of Iznaga, 14km east of Trinidad. The Hacienda was built 1835-45 by Alejo Maria del Carmen e Iznaga, once one of the wealthiest sugar planters in Cuba. It features a 43.5 meter tower that according to legend was built as a wager. Alejo was to build a tower while his brother Pedro dug a well. The winner would be whoever went highest or deepest (no well has been found). The restored hacienda is now a restaurant with a terrace overlooking the valley. A traditional guaraperia at the rear serves fresh-squeezed cane juice. Lacework is a local speciality sold at the base of the tower.
Topes de Collantes
The Slopes of the Sierra Escambray, are swathed in Caribbean pines and an abundance of ancient tree ferns, bamboo, and eucalyptus and are protected within this national park. The area is tremendous for hiking; there are plenty of trails, waterfalls, and the rich bird life includes an abundance of parrots. $6.50 park fee.
Playa Ancon The four-kilometer long beach offers sugary white sand, pavonine waters fringed with palms offering shade. A motorised faux steam train offers shuttle service to and from Trinidad ($2 each way). You can catch it on Maceo or Marti streets. A taxi between Trinidad and Ancon costs $8 one way. Cayo Blanco $45 + transport to the marina. A day trip is possible to this deserted idyllic caribbean island complete with coconut palms, iguanas, white-sand beaches, and a coral reef. The trip is make on a big catamaran. The price includes boat transport, snorkel gear, seafood lunch, and 'all you can drink' rum (but not transport from Trinidad to the marina which is behind Ancon beach). Leaves 9am from the marina and returns 4pm.
Steam Train Ride $10 ($21 with lunch)
When its working, the steam train (vintage 1917) takes passengers from Trinidad along the world heritage Sugar Mill Valley to as far as Iznaga mansion. Not to be missed if you are a train spotter! Departs 9am from Artex, return 1:30pm
Horseriding $15
This horseriding excursion to the Javira waterfall involves a gentle journey on horse (1 hour in each direction), and a trek through the forest (45min each way - 3.6km walking distance in total). There is free time to bathe in the waterfall and the natural pool. Includes transport, guide, and park entry. Departs from Artex at 9am, returns 2pm.
Diving/Snorkelling $35/$10 + transport to Ancon Beach
1 hour diving and snorkelling tours can be taken from the diving centre on Ancon beach anytime before 3pm. A catamaran or speed boat will take you to the reef that is 1 mile off the beach. There are more than 30 dive spots with the added attraction of sunken vessels. Prices include equipment.
Hiking Options Salto Javira
Price: $18 (includes $6.50 park entry + transport + guide)
Minimum number: 2 participants
Duration: Half Day
Walking Time: 2 to 3 hours
Walking distance: from 3.6 km
Grade: Medium
Swimming: Yes - in a natural pool.
Take: Water, snacks, good walking footwear, swimming costume, camera, small amount of cash.
Salto Javira is a beautiful waterfall in the foot-hills of the Sierra Escambray. Its a 1hour walk from the restaurant - Ranchon El Cubano (15 drive from Trinidad) on a fairly well marked trail over foot-bridges, some rocky terrain, and through some pretty forrest. Being a gentle downhill, the return walk is a little faster (45min). The Ranchon El Cubano serves lunch in the shade of its open-air restaurant. Speciality is catfish $8. The red bean potaje is a tasty and economical option $3, with some crackers (galletas) and butter (mantequilla) $1. Swimming in the deep natural pool of the waterfall is a must. You can swim into a small cave behind the waterfall where some bats can be seen if you keep quiet. A natural spring in the mountain feeds the stream so the water is refreshingly chilly.
Adding an extra 1.5hours to your hike, you can walk to El Cubano all the way from town. This walk will take you through an interesting rural area with oxen-ploughed field rotationally planted with crops such as banana.
Adding an extra 1.5hours to your hike, you can walk to El Cubano all the way from town. This walk will take you through an interesting rural area with oxen-ploughed field rotationally planted with crops such as banana, boniato, and beans. Arranging a taxi to pick you up from El Cubano to take you back to Trinidad is advisable (instead of walking all the way back) as this section of the walk is unshaded and has a steep uphill section.
Salto Caburni
Price: $29 (includes park entry + transport + guide + lunch)
Duration: Full Day (9am to 4pm )
Walking Distance: 5km
Grade: High
The trek to this beautiful watefall starts at the top of the Escambray mountain range next to Trinidad and decends steeply into a ravine through natural forest and coffee plantations. Good chance to see Cuba's national bird - the colourful tocororo. Free time to swim in the natural pool before a sweaty climb back to the restaurant for lunch.
El Nicho
Price: $55 (includes park entry + transport + guide )
Walking Distance: 5 km
Grade: Low
El Nicho is said to be Cuba's most beautiful waterfall. At an hour drive from Trinidad, its the furthest trekking option on offer from Trinidad. A nice walk through the forest awaits and a spectacular waterfall with a great natural swimming pool.
Taxi to beach - $8 one way
Bike rental - $3 - $5
Moped rental - $24
Live music venues - up to $3
Salsa dance lesson
Group lesson - $5
Individual - $8 to $10
Music instrument lesson - $10
Massage - $20-$25/hr
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As a medical volunteer abroad you will work with Ugandan health centers, private hospitals and clinics in the region of the Jinja district of Uganda.
Medical professionals and students are a huge asset to this program and will gain a great deal of experience.
Volunteers without medical experience are also welcome to join this program and assist with health education workshops.
I found it fascinating to learn about the health challenges and I feel I gained invaluable experience to bring back to my 3rd year of nursing.
While there was flexibility required and no lack of obstacles, our time was unforgettable, informative, and nothing short of wonderful. Thank you for the opportunity and the adventure.
internet you will need to top up your SIM card with internet bundles or use the wifi facilities available at local restaurants.
Uganda – "the pearl of Africa" – is a beautiful country with a tropical climate and a very rich wildlife, including the endangered mountain gorillas.
The Jinja district, famous as the source of the River Nile, boasts a variety of adrenaline pumping activities including white water rafting. It is also home to the Jinja market where you can experience Ugandan culture at its best!


For de 1983 fiwm, see Sandhya Vandanam (fiwm).
Sandhyavandana (Sanskrit: संध्यावन्दन, sandhyāvandana) is a mandatory rewigious rituaw performed, traditionawwy, by Dvija communities of Hindus, particuwarwy dose initiated drough de sacred dread ceremony referred to as de Upanayanam and instructed in its execution by a Guru, in dis case one qwawified to teach Vedic rituaw. The Sandhyāvandanam consists of recitation from de Vedas, accompanied by rituaw. These rituaws are performed dree times a day - at morning (prātaḥsaṃdhyā), noon (mādhyāhnika) and evening (sāyaṃsaṃdhyā).
The Sandhyavandanam is de owdest extant witurgy in worwd rewigion, uh-hah-hah-hah. As a practice, it may be descended from de much owder daiwy Agnihotra rituaw.
Sandhyavandanam witerawwy means "sawutation to Sandhya". Sandhya, in turn, has traditionawwy been interpreted eider as "de transition moments of de day" (namewy de two twiwights dawn and dusk), or as "de sowar noon". Thus, Sandhyavandanam may be defined as de rituaw "sawutation to twiwight or de sowar noon".
The term sandhyā, when used by itsewf in de sense of "daiwy practice", may awso refer to de performance of dese rituaws at de opening and cwosing of de day.
Navagraha tarpaṇaṃ are offerings made every day to each of de 9 pwanets.
The steps in de Rigveda Sandhyavandan are twenty-eight in number. The emerging need to perform de Sandhyaavandanam daiwy is supposedwy increasing .
Prāṇāyāma - (Prāṇā) Breading (āyamaha) reguwation exercise controws pranamayakosha ("physiowogicaw aspect"). The Pranamaya kosha incwudes five systems - Prana (respiratory system), apana (excretory system), vyana (circuwatory system), samana (digestive) and udana (reversing system). Infwuences Anamayakosha (Anatomicaw aspect) and Manomayakosha (Emotionaw aspect). There are 2 types: Kevawa pranayama (Done siwentwy - focus is on body) and Sagarbha pranayama (recommended) (Wif mantra - heawf improves but we remain detached from body). Done 3 times to 10 times.
Meaning of Mantra - Pranava - Om means eeswarah (impwying dat God is everyding). Vyahridihi) - Bhu, bhuvaha etc. refer to 7 upper wokas (oder 7 wower wokas are impwied) are aww God. Gayatri - Simpwe meaning - I meditate upon de wight of de sun which activates our intewwigent) Gayatri shiras (again says dat God is everyding - Aww waters (aapo), wights (jyodi), essences/nourishment(raso), God's nourishment (amrudam) is God).
Sankawpam - Taking de resowve - has benefit of auto-suggestion (tewwing yoursewf dat dis is your focus for next 15 odd minutes).
Chanting of de Gayatri mantra, traditionawwy, is done 21, 32, 64 or 108 times (it depends on de person doing sandhyavandana; he can chant any number of times. "YadaSakti Gayatri mantra japam karishye" was de sankawpam in Sandhya vandana), depending upon de prescriptions of de practitioner's Veda and Sutra, an integraw part of Sandhyavandanam. In addition to de mantra, de rituaw of saṃdhyā incwudes oder rites dat are purifying and preparatory (Sanskrit: śuddhi mantras), serving to prevent distracting doughts and bring focus to de mind. Some of dese are propitiatory wibations of water to de Gods of de pwanets and of de monds of de Hindu cawendar, atoning for Sandhyavandanams not performed and atoning for sins committed since de wast hour of Sandhya. In addition, one of de most important rituaws of Sandhyavandanam invowves worshiping de Sun as Mitra in de morning and worshiping Varuna, in de evening. For Gayatri Japam morning is 21,64 or 108 times, afternoon 32 times and evening is 21,64 or 108 times.
Each Shakha of de howy Veda has its own uniqwe way of sandhyavandanam. Shatatapa Smriti says a Dwija who doesn't do sandhyavandanam at weast once wiww be a dog in de next birf. During Ashoucham (during deaf of any rewative or birf of a chiwd) sandhyavandanam is done widout water and Darbham (Kusha grass). On Trayodashi, during sayam sandhya minimum gayatri japam and siwence is prescribed by some vedik schowars. There are few additionaw mantras in Navagraha Kesavadi Tarpana for Bodhayana Sutra. They incwude Yama mantras, in addition to Navagraha Kesavadi mantras.
Doing Sandhya-vandana first creates de ewigibiwity for a brahmin to do aww rituaws fowwowing it. Rituaws done widout doing sandhya-vandanam are regarded as fruitwess by Dharmaśāstra. Thus, sandhyavandanam forms de basis or regarded as de foundation for aww oder vedic rituaws. After doing Sandhyavandanam ( mādhyāhnika-sandhyā ) to get rid off sins occurred due preparation of wunch wike boiwing rice,cutting vegetabwes, burning firewood etc. In Vaishvadeva homa rice cakes are offered to vishvadevas (aww devatas).
Oder aspects of de rituaw, dough, speaking strictwy, not incwuded in Sandhyavandanam, may incwude meditation, chanting of oder mantras (Sanskrit: japa), and devotionaw practices specificawwy for divinities dat are preferred by de practitioner. Regarding de connection wif meditation practices, Monier-Wiwwiams notes dat if regarded as an act of meditation, de sandhyā may be connected wif de etymowogy san-dhyai.
Depending on de bewiefs — Smarda, Sri Vaishnava, Madhva — dese mantras or procedures have swight changes, whiwe de main mantras wike mārjanaṃ (sprinkwing of water), prāśanaṃ (drinking water), punar-mārjanaṃ and arghya-pradānaṃ remain de same in 95% of de cases. Smārtas (Advaitins) have aikyānu-Sandhānam, where dey (Yajur Vedins) recite de verse from bṛhadāraṇyaka Upanishad ( brahmair vāhaṃ asmi ).Sivaprasad Bhattacharya defines it as de "Hindu code of witurgicaw prayers."
^ For use of de term saṃdhyā as meaning "daiwy practice", see Taimni, p. 7.
^ For saṃdhyā as juncture of de two divisions of de day (morning and evening) and awso defined as "de rewigious acts performed by Brahmans and twice-born men at de above dree divisions of de day" see Monier-Wiwwiams, p. 1145, middwe cowumn, uh-hah-hah-hah.
^ For chanting of de Gayatri mantra as part of saṃdhyā practice see Taimni, p. 1.
^ These are entirewy at de discretion of de performer and carry no rituawistic sanction whatsoever. For meditation, japa, and chosen deity practices, see Taimni, pp. 171-204.
^ For san-dhyai see Monier-Wiwwiams, p. 1145, middwe cowumn, uh-hah-hah-hah.
Bawu, Meenakshi (2006). Rig Veda Trikaawa Sandhyaavandanam. Chennai: MB Pubwishers. ISBN 81-8124-071-5. (fourf revised & enwarged edition).
Bawu, Meenakshi (2008). Yajur Veda Trikaawa Sandhyaavandanam (Abasdampam & Bodhayanam). Chennai: Giri Trading. ISBN 978-81-7950-451-2. (First Edition).
Apte, Vaman Shivram (1965). The Practicaw Sanskrit Dictionary. Dewhi: Motiwaw Banarsidass Pubwishers. ISBN 81-208-0567-4. (fourf revised & enwarged edition).
Radhakrishnan, Sarvepawwi (Editoriaw Chairman) (1956). The Cuwturaw Heritage of India. Cawcutta: The Ramakrishna Mission Institute of Cuwture. Second edition, four vowumes, revised and enwarged, 1956 (vowume IV).
Taimni, I. K. (1978). Gāyatrī. Adyar, Chennai, India: The Theosophicaw Pubwishing House. ISBN 81-7059-084-1. (Second Revised Edition).
This page was wast edited on 5 Apriw 2019, at 22:05 (UTC).


text:
Q: C++ Adding to Linked Lists Which Include Char[] as a Parameter I'm working on a slightly different take on linked lists than I've tried to tackle before, and it's leading to some issues. I'm familiar with handling a linked list using simple integer parameters, but I'm trying to handle a character array, and can't figure out exactly how to add to a list in this situation:
struct process{
    pid_t pid;
    char userArgument[1024];
    struct process* next;
};

class processList{
    private:
    process *head, *tail;
    public:
    processList(){
        head = NULL;
        tail = NULL;
    }

    void add(int pid, char argument[]){
        process *tmp = new process;
        tmp->pid = pid;
        tmp->userArgument = argument; //PROBLEM. I want this to take a character array passed to add() and use it as the userArgument for this new process
        tmp->next = NULL;

        if(head == NULL){
            head = tmp;
            tail = tmp;
        }
        else{
            tail->next = tmp;
            tail = tail->next;
        }

    }
};

The intended behaviour of the add function would be to create a new process with a pid of type int, and a new userArgument of type char[]. In the line I've marked as the problem, however, it throws up an error, and I've tried alternative versions without success (passing add() a string instead, using c_str(), etc). I'm stuck trying to get this to work, and would appreciate any help that can be offered.

A:    strcpy(tmp->userArgument, argument);

should do the trick.

A: Arrays are not assignable.
To copy an array, you must use a loop. Or use a function that does the loop. To figure out which function to use, you must first figure out what argument pointer is pointing at.
If argument points to a null terminated string that is guaranteed to be at most 1023 characters long, then you can use std::strcpy. If the length is not limited, then you need to figure out what to do in that case.
If argument points to an array of at least 1024 char, then you can use std::memcpy.

A: This will do what you want:
void add(int pid, char argument[])
    {
        process *tmp = new process;
        tmp->pid = pid;
        //tmp->userArgument = argument; //PROBLEM. I want this to take a character array passed to add() and use it as the userArgument for this new process
        size_t count = sizeof(tmp->userArgument);
        memcpy(tmp->userArgument,argument,count);
        tmp->next = NULL;

        if(head == NULL)
    {
            head = tmp;
            tail = tmp;
        }
        else{
            tail->next = tmp;
            tail = tail->next;
        }
}

A: The correct way to do this in c++ would be to use std::string (which supports direct assignment, whereas char[] array doesn't):
struct process{
    pid_t pid;
    std::string userArgument;
 // ^^^^^^^^^^^
    struct process* next;
};

class processList{
    private:
    process *head, *tail;
    public:
    processList(){
        head = NULL;
        tail = NULL;
    }

    void add(int pid, const std::sting& argument) {
                   // ^^^^^^^^^^^^^^^^^
        process *tmp = new process;
        tmp->pid = pid;
        tmp->userArgument = argument; // Works just out of the box with std::string
        tmp->next = NULL;

        if(head == NULL){
            head = tmp;
            tail = tmp;
        }
        else{
            tail->next = tmp;
            tail = tail->next;
        }

    }
};

You might consider adding functions that allow to access the c-style string from your process struct:
struct process{
    pid_t pid;
    std::string userArgument;
    struct process* next;

    // Convenience getter/setter functions to interact with c-style character arrays
    const char* userArgumentCStyleString() const {
        return userArgument.c_str();
    }
    void userArgumentCStyleString(const char* args) {
        userArgument = std::string(args);
    }
};

This way you also get rid of that ugly fixed sized char[1024] array.

redpajama_set_name: RedPajamaStackExchange


On October 15, participants collaborated with guest artists Christopher Willes and Anne Bourne in an exciting improvisation workshop. The workshop was held at the Scarborough Civic Centre Library. Thank you, Christopher and Anne for such an inspiring workshop! It was an honour to work with you.


NOOO IM GOING YO MISS YOU RACHELLL HOW WILL WE STAY IN CONTACT?!?!
Maybe... come on and chat every once in awhile...?
Will you ever come back sometime? It doesn't matter if you don't post, you can still talk with us.


Investing Advice And InformationStock Market News'Trump On' or 'Trump Off' for the Market?
'Trump On' or 'Trump Off' for the Market?
If you've been watching markets on a daily basis, as I have for the past 20-plus years, you know that there are various periods when trading has shown certain specific characteristics.
In the 1990s, it was "buy the dip" in Internet stocks. After the financial crisis, and for most of 2009 through Election Day 2016, the markets traded in what was known as "risk on" or "risk off" patterns.
In essence, the Trump-on trade means money is moving into stocks (especially cyclicals) and the U.S. dollar is appreciating. The Trump-on move also means money is flowing out of bonds and out of gold.
With Trump's official swearing in to office less than 48 hours away, getting the market right in 2017 — and knowing which sectors of the market to embrace — will be largely a matter of knowing about the nitty-gritty political developments influencing the Trump/Republican agenda.
If corporate tax reform can get passed, and if the corporate tax rate can go down to 15% or 20%, then that will be a huge windfall for corporate bottom lines. And, that would easily send stocks on a Trump-on rocket ride to all-time highs.
So pay close attention to politics, as that will determine the Trump-on/Trump-off trade in 2017 and likely well beyond.
For nearly four decades, I have been involved in writing my family's newsletter, Successful ETF Investing, along with the ancillary publications such as this one.
I want to tell you that it's been the honor and a privilege of a lifetime to have had the opportunity to serve you in my capacity as editor of this service. However, now it's time for me to step down from my post, and to pursue new opportunities for myself and my family. Toward that end, I am joining a national wealth management firm to better serve my current wealth management clients, and to help more families on an individual basis build and growth their wealth.
This move not only requires my full attention, it also comes with a set of regulatory rules that require that I am only involved in one investment business. And while I would have liked to have continued my tenure as editor of this publication, I have too much respect for you, the reader, to ever short-change you with anything less than my full attention.
So, effective Feb. 1, I will be handing off my editorial responsibilities to my Senior Writer, Jim Woods.
I've worked with Jim on the Weekly ETF Report, as well as on my Successful ETF Investing newsletter, for nearly 14 years. He has been my editor for most of that time, and he's been the wordsmith behind the scenes. Jim will be assuming the duties of editor from here on, and I must tell you that I could not have left my publications in better or more eminently capable hands.
In addition to being my right-hand man at this publication over the past 14 years, Jim also is extremely accomplished in the industry. He has written for numerous publications, including MarketWatch, Traders Reserve and InvestorPlace.
Jim also is an accomplished stock picker. In the five-year period from 2009 to 2014, the independent firm TipRanks ranked Jim the No. 4 blogger in the world (out of more than 9,000). TipRanks calculates that from 2009 to 2014, he made 378 successful recommendations out of 506 total, earning a success rate of 75% and a 16.3% average return per recommendation.
These are the kind of capable hands I'm talking about, hands that I know will take expert care of this service.
Stocks went near-parabolic after the Trump win, but since about mid-December, the SPDR S&P 500 ETF (SPY) has basically treaded water, stuck in about a 1% trading range.
Traders here are likely waiting for the next big, as Jim Woods explained, Trump-on trigger to get long. Or, they also could be anticipating a Trump-off trigger.
Now, while stocks are waiting for a clear signal to move in either direction, one segment of the market has made its call already… commodities.
Look at the chart below of the WisdomTree Continuous Commodity Index Fund (GCC). This diversified commodity fund holds metals, agricultural commodities, cattle futures, coffee, sugar… you name it, GCC holds it.
As you can see, the fund hit a multi-month low in December. Since then, however, the fund has roared back up above both the short-term, 50-day moving average, as well as the long-term, 200-day moving average.
It's also done so with a bullish technical pattern known as a "double bottom" (see circled section on chart).
Now that we've seen commodities come roaring back, it's time to put this segment on our radar again, as it could mean a nice investment opportunity going forward.
A niche exchange-traded fund (ETF), the Guggenheim China Real Estate ETF (TAO), tracks a cap-weighted index of investable Chinese and Hong Kong real estate companies and real estate investment trusts (REITs).
If this sounds like you, I encourage you to look to Guggenheim China Real Estate ETF (TAO) as a starting point for your research.
Chinese philosopher Lao Tzu long ago offered up a bit of wisdom for all politicians. That wisdom, reflected in the quote above, reminds those in power that real success comes with engineering circumstances such that the people want to share in the responsibility. Mr. Trump, are you listening?
In case you missed it, I encourage you to read my e-letter article from last week, which is part II of the case for going international.
Are International Stocks in a Stealth Bull Market?


Today is about getting the geophysics gear and gals out to Deadhorse and camp demobilization. It's hard to keep them down though as Andrea C wanted to get more TEM measurements on Peatball and drug Andy and Esther out before their planned pickup. Capt. Bawb with 70N just took off to pick up NMR gear and will come pack to bring out Esther and Andrea.
Then we'll take down tents, pack and dry gear, and clean up the cabin for an early morning departure to Barrow about an 80 mi ride to the East to end our journey. Being able to travel the tundra from mountains to the coast is highly dependent on our snowgo's (snowmobiles for lower 48 folks). My machine the Ice Hound X (Skandic ACE 900) just hit 750 miles and has been running great besides changing a belt and minor issue with wiring. Amazing they can take such punishment and still keep going so well.
It's the best way to do field work out here though no question. You can take the gear you need to do the work, get to almost any site you need to go to, and aren't limited by weather. Flying to remote sites is very costly, very weight limited, and almost always subject to weather. There's only one road up here (the Dalton haul road) and probably the majority field work gets done near it, which causes a major bias in our understanding of the Alaskan Arctic in my opinion. Snowgo's are the way to go!
Traveling from the mountains to the coast over the last five years visiting the same set of lakes and tundra sites is starting to give us some context of how this physiographic and climatic gradient changes from year to year. The main things we've learn are 1) ice thickness varies greatly across this gradient and patterns change from year to year and 2) ice thickness is primarily dependent on snow. Probably the typical pattern deeper snow in the mountains and thicker ice on the coast (2012, 2013, and 2015 are good examples), but in 2014 ice thickness and snow depths were more even from mountains to coast. This was probably related to wind regimes. This year showed a more extreme opposite pattern with very thin ice in the foothills and deep snow and thick ice on the coastal plain (ACP) despite relatively warm temperatures. It was a really windy winter on the ACP and the snowpack here suffered for it, particularly on lake ice.
It's a bit sad to be winding down this trip and breaking up the ALISS band, but definitely time to go. Being gone this long from home and family is tough. Also we are rapidly running on of snow to make our machines happy and that's the mojo!
Even after a day of fieldwork, gassing up machines, and packing sleds, there is time for science!


text:
Books / General / Israel / Jewish World / Judaism / Religion
Was Ezra haredi?
by Shira Schmidt · Published October 9, 2006 · Updated October 9, 2006
Was Biblical Ezra the Scribe ultra-Orthodox? What lies behind this seemingly silly question is a set of serious questions: When did Torah-observant Jewry divide into Orthodox, modern Orthodox, ultra-Orthodox, etc.? Were Moshe Rabbenu, Ezra & Nehemia, Maimonides, Rashi, and Yehuda Halevi haredim?
This came to mind when someone asked me whether Ezra, the fictitious hero of Dawning of the Day, Rav Haim Sabato's newest novel, was haredi.
For those who will be in Jerusalem on Monday after Simhat Torah (24 bTishrey) Oct. 16, there will be an evening devoted to the Dawning of the Day at 8 pm at Mishkenot Shaananim (Yemin Moshe, near Montefiore's windmill down the block from the King David).Rav Sabato will speak (in Hebrew) and answer questions, and several literary critics will speak (in English).
The Friday English Haaretz published my review (co-authored with Jessica Setbon) of The Dawning of the Day, the exquisite translation into English translation (by Yacob Dweck a young scholar of Syrian descent) of R. Sabato's K'Afapey Shahar. We know a lot about the book's hero, Ezra Siman Tov, an Aleppo (Syrian) Jew living in Jerusalem's Mahaneh Yehuda. We even know that
Ezra Siman Tov has a secret – a dark, sinful secret. He hides from it, but it intrudes like a specter on his peaceful life in the Jerusalem community of immigrants from Aleppo (Halab). "For several years he wept and pleaded for his sin to be pardoned, and he scrubbed and scoured the stain with all his might."
We know what is in his heart, but we have no idea what kind of kippah was on his head, how he voted, or where he sent his children to school (which would help us pigeonhole him). And we should be thankful we aren't told, because there was a time when the religious were not clearly demarcated into various camps.
From the interview with the author in the current issue of the Jewish Action one can gain an inkling of the direction from which the author, R. Sabato, is coming. From a review of his earlier two novels, Aleppo Tales and Adjusting Sights, a picture emerges of an author, indeed an entire segment of Sefardi Jewry, that is complex and resists labelling. As we wrote in Haaretz, R. Sabato
presents a spiritual journey in which Ezra faces his troubled past. A simple soul living in an old neighborhood of Jerusalem, Ezra delights in the performance of everyday religious duties like donning tefillin and reciting psalms. He enjoys the camaraderie of his fellow Aleppo Jews in their neighborhood synagogue, and gains fulfillment through respectful relationships with admired sages
Were the Jewish people better off before the sub-divisions into different Orthodoxies?
Maybe someone who attends the Oct. 16 evening devoted to the Dawning of the Day will ask the author, "Was Ezra Siman Tov haredi?"
Shira Leibowitz Schmidt was raised in an assimilated Jewish home in New York, and became observant while studying at Stanford University in California. In June 1967 she told her engineering school professor she would miss the final exam because she was going to Israel to volunteer during the Six Day War. "That's the most original excuse I have ever been offered," he responded. She arrived during the war and stayed, receiving her BSc in absentia. She subsequently met and married the late Elhanan Leibowitz, and they raised their six children in Beersheba. Mrs. Leibowitz acquired a Masters in Urban & Regional Planning from the Technion, and an MSc in Civil Engineering from University of Waterloo. Today she lives with her husband, Dr. Baruch Schmidt, in Netanya. She co-authored, with Nobel prize-winning chemist Roald Hoffmann, Old Wine New Flasks. She has co-translated from Hebrew to English (with Jessica Setbon) From the Depths (the autobiography of Rabbi Israel Meir Lau); The Forgotten Memoirs (memoirs of Rabbis who survived the Shoah, edited by Esther Farbstein); and Rest of the Dove (Parashat Hashavua by Rabbi Haim Sabato). She and her husband appear in the documentary film about the Sanz-Klausenberger Rebbe, "Hidden Face." She is available to lecture in Israel and in the US and can be contacted via www.cross-currents.com.
Exchange With David Klinghoffer – Part 2
by Yitzchok Adlerstein · Published January 17, 2006
by Jonathan Rosenblum · Published May 21, 2012
A War for the Future of the Torah Community as Well
by Jonathan Rosenblum · Published January 11, 2009
Joel Rich says:
Reminds me of "The Elephant and The Jewish Problem" – the lens that any of us view the world through impacts our perception of reality.
Micha Berger says:
Didn't Judaism start with twelve Orthodoxies? I do not believe there ever "
Judaism would be healthier when we realize that the body needs different organs, and the various subcommunities worked together in concert. But there is health in diversity; ask any portfolio advisor. "Educate the child according to his way" implies that our children are better served into their adulthood if there is a community that encourages something similar to that "way" once they grow up. (Exact matches are impossible; the only person who exactly matches an Ism is its discoverer.)
-mi
Shira Schmidt says:
In one sentence – I was lamenting the loss of the generic observant Jew.
Shira, I usually identify myself (when occassion calls for it) as an observant Jew, or a Torah true Jew. I find the term "orthodox" uncomfortable, as it was a term foisted upon observant Jewry by the Reform movement, in reference to those Jews who did not accept their "enlightened" and modern formulas for Judaism. The term "Modern Orthodox" has too many variations to be a meaningful term, and "ultra" orthodox is quite offensive, even when coming from a fellow, albeit "less ultra", Jew.
So I agree- let's get rid of these labels, and work on strenghthening our identities as observant Jews, our mission to do the will of H-Shm. We can have separate minhagim, different community strengths, and excell in varying areas. So long as we believe in the 13 ma'aminim, and strive to keep the mitsvos with the guidance of our teahers, we are observant, Torah true, Jews. And anybody who is not yet there is our brother and sister, with great potential to observe H-Shm's Torah as well, if we inspire them the right way. Let's not give in to these divisive labels.
S. says:
>In one sentence – I was lamenting the loss of the generic observant Jew.
As far as I can tell that is being replaced by a new generic observant Jew, even though there is still fragmentation. Today there is a tendency towards what I think can best be described (if crudely) as chulent. Everything is mixed. A vort from the Baal Shem Tov coexists in the minds of many with a hanhaga from R. Hayyim Brisker. There is the loss of communal minhagim and nusach, being replaced by…something. In my view there are some positive and negative points to this phenomenon, but phenomenon it is. There is a tendency towards homogeneity.
david guttmann says:
What I find disturbing is that it seems in the past there were two groups, observant and non observant jews. Within the observant group the arguments dealt with Hashkafah issues rather than different practices which we translate into level of observances. Every town had a Rav who passkened according to his understanding and people followed him. Everybody knew that in another town the psak may differ. "Nehara Nehara Upashtei". Nowadays we measure and fight over practice, humra etc… The dialogue has deteriorated from Milei Deshmaya to Milei Deshtussa!
Moadim Lesimcha.
Chareidi Leumi says:
When I lived in Nof Ayalon, there was a minyan that consisted of people of very different traditions and the result was a mish-mash of minhagim which worked surprisingly well together.
Of course, we preferred the term Sallad minyan to chullent minyan. The pieces of the salad tend to still keep their particular identity. 🙂
mycroft says:
Comment by Shira Schmidt
Was there ever such an animal-for starters Kabbilists vs Rationalists. Those wanting peace with Rome-those wantibg to fight.
Zionists vs anti-Zionists. R Emden vs R. Yonatan Eibschutz. Rambam vs. Raavad. Hassidism vs Mitnaggim and on and on
Baruch Horowitz says:
"When did Torah-observant Jewry divide into Orthodox, modern Orthodox, ultra-Orthodox, etc.? Were Moshe Rabbenu, Ezra & Nehemia, Maimonides, Rashi, and Yehuda Halevi haredim?"
The Rambam, if one takes his writings as a whole, was neither charedie nor modern-Orthodox, as the terms are used today. However, the collective Mesorah(tradition) consists not only of the Rambam's Moreh, but also of the mysticism of the Arizal and the emuna peshuta(experiential faith) of the Chofetz Chaim. Were the Rambam alive today, I think he would vigorously argue his positions, but ultimately defer to the Torah leadership of today's generation, however broad such leadership may be(see Rosh Hashanah 25a-25b).
" I was lamenting the loss of the generic observant Jew."
A relative of mine was asked by his ten year old son at the Shabbos table, "what are we, Abba"? I would have left it simply as "Jews" or "Shomrei Torah U'mitzvos", but his son persisted and wanted to know if the family was "American, modern, yeshivish, or heimish"(they were able to eliminate Chassidic, although the father said he was a "chassid at heart" 🙂 ). Furthermore, "modern-Orthodox" and "Charedie" are further subdivided into at least two groups each, as are also some Chassidic groups, so it can be quite confusing for anyone, certainly for a child.
From my perspective, the splintering in the yeshiva world, particularly in the last few years is painful. I think it is more useful to view the Charedie world, and Orthodoxy in general as an umbrella group, like the Thirteen Colonies– a loose confederation of states coming together for mutual benefit.
However one can not focus only on the negative and ignore examples of unity(Siyum Hashas, Hatzalah, etc.), otherwise one risks becoming cynical. Differences and conflict in any group or nation are to be expected, and always existed historically, as shown by Mycroft's examples. According to the Tanya(32nd perek), Jewish unity is based on the fact that the roots of all of our souls are one entity, and differences are only due to any physical differences("gufim mechulakim"). Also, in Messianic times, there will be "one nation… one king… and they shall be no more two nations"(Yechezkiel 37:22).
See also here:
http://www.aish.com/spirituality/prayer/Hear_O_Israel_Part_3_-_Jewish_Unity.asp
Steve Brizel says:
Look at it this way-Aleppo's Torah community contributed much to our way of life. Yet, one can argue that this community, by dint of its location, almost had nothing to do with many of the disputes mentioned by Mycroft. OTOH, Ezra HaSofer can be properly viewed as a major figure in the restoration of Bayis Sheni.
This is also a good aricle on the topic from David Mandel of Ohel. From the end of the article:
"People need to be comfortable with themselves, secure in their own skin, in order to find their place in the community. Dr. David Pelcovitz often speaks of the resilience of human beings, the inner strength people have that carries them through difficult times. Dr. Abraham Twerski is renowned for stressing the importance of self-esteem and positive self-image.
As long as we're comfortable with who we are and what we want to be, and as long as we don't feel pressured or compelled to be someone or something we're not ready to be or don't want to be, we can be in the Center, the Right, the Left – or anywhere else on the spectrum.
And please, let's leave the labeling to clothing and food, not people. "
http://www.jewishpress.com/page.do/18267/%3Ci%3EBlack_Hat,_Gray_Hat,_No_Hat%3C%2Fi%3E__Reflections_on_Orthodox_Factionalism_.html
Comment by Steve Brizel
Steve: Your point is well taken-but my examples are very much Eurocentric examples-BUT if I had been a Yeminite for example I could describe the debates about 100-200 years ago by those who followed solely the RAMBAM and those who followed mystical amulets etc a la Kabbalists. Trivia I believe it was the grandfather of the late R, Yoseoh Kapach-of RAMBAM, fame-and other Arabic translations Saadiah etc who led the Yeminite counterreformation against mysticism and back to the RAMBAM.
Aleppo's Torah community contributed much to our way of life
Often forgotten by us Western Jews.
Were the Rambam alive today, I think he would vigorously argue his positions, but ultimately defer to the Torah leadership of today's generation, however broad such leadership may be(see Rosh Hashanah 25a-25b).
I tend to doubt this unless there were a functioning Sanhedrin and it was a case of determining the new moon (the case in the Gemora you quote). Without the ability to sit together and reach a conclusion based on extrensive interactions of the best and brightest (as was the case with the Sanhedrin), IIUC the Rambam would be sure he was correct and thus be forced to maintain his opinions. (This is a gross oversimplification of the issues by me -for more detail see the gemara in Horiyot 2a&b, the Yerushalmi Horiyot as well as the sifrei on "Lo Tasur" and how the later authorities seek to reconcile all these.)
Moadim Lsimcha,
I tend to doubt this unless there were a functioning Sanhedrin and it was a case of determining the new moon (the case in the Gemora you quote). Without the ability to sit together and reach a conclusion based on extrensive interactions of the best and brightest (as was the case with the Sanhedrin), IIUC the Rambam would be sure he was correct and thus be forced to maintain his opinions
I agree with Joel Rich, In fact the RAMBAM would be very contentious-note he never refers to Rashi and lived 100 years after Rashi,-workd sdid spread at that time note the Ravaad was a few years older than the Rambam commented on the Rambam from Egypt while the Ravad was in Provence- The Rambam writes to his son don't listen to any of the French except for the Ibn Ezra.
The Ranbam was a pure montheist-he probably would not accept Kabballah. He would probably think bleuevers in that are not pure monotheists. Obviously, we do-as Kabbalists are very much accepted in the mainstream.
Baruch II says:
"However one can not focus only on the negative and ignore examples of unity(Siyum Hashas, Hatzalah, etc.),"
Baruch – in an ideal setting, the Siyum Hashas would and should be an example of unity, at least across the Orthodox spectrum. Unfortunately, as it is currently conceived and constructed, the Siyum leadership is hardly representative of this "rainbow coalition" despite the diversity of its celebrants. It is a day/night for Agudas Yisroel to strut – which in a certain respect is perfectly understandable but nevertheless missing (intentionally so) the unity you're referring to.
"the Siyum leadership is hardly representative of this "rainbow coalition" despite the diversity of its celebrants"
I agree, and I am also not naïve about the fact that there may have been various behind the scenes factional or political maneuvering that may have occurred, as one blogger mentioned to me. Nevertheless, there *was* significant achdus(unity), even if it was not utopian. We should be happy and satisfied with what is realistically possible: tofasta merubah lo tofasta.
The fact that there was mention at the Siyum, by a member of Agudah's executive leadership, of prayers to be said on behalf of "the brave soldiers who protect the Am Hayoshev B'tzion" was a positive step, as was mention of the "members of OU-affiliated synagogues" attending the event(quotes are from my memory). Likewise, both the Orthodox Union and RIETS(Yeshiva University) took out advertisements in the Jewish Press congratulating Agudah on the kiddush Hashem made by the event, as well as for the positive display of unity.
As far as RIETS roshei yeshiva speaking, I think that it is unrealistic at this point in time, at least in the main venue(MSG). It should be noted that Agudah was also trying to bring in groups on its Right, like Chassidim and the very yeshivish.
Perhaps one idea would be to have a RIETS rosh yeshiva speak at a smaller venue and then broadcast to the main arena short clips in the form of an audio/video montage of speakers from other venues, in place of downloading entire speeches from other events(as it was, people complained about the unanticipated lengthiness of the program). Perhaps everyone would be satisfied, or perhaps not, but it is an idea.
I had a lengthy exchange with another blogger about this:
http://bhorowitz.blogspot.com/2006/10/siyim-hashas-unity.html
dilbert says:
Interesting that those who yearn for 'generic observant Jews' are the some of the same who look to deny legitimacy to YCT and UTJ, inter alia. Before enlightenment in Europe, one could either be part of the Jewish community, or convert out. One could not be Jewish and not part of the community. Therefore, it was a lot easier to enforce communal norms. Since the enlightenment, and with the rise of Reform, Conservative, Reconstructionist, etc., there are many options. Some of the options are within Halachic boundaries, some are not. And, each group draws its halachic boundaries in a different way. And, many groups hold that non-halachic groups and Jews should not be dealt with or recognized. That is the present situation in a nutshell. I just recieved a mailing from the UTJ, outlining its positions. I cannot find anything in it that is against halacha. However, I am sure that many readers(and probably bloggers) here would find something objectionable. Perhaps that they refer to Torah min haShamayim rather than Torah m'Sinai. Or hold that what counts most is the quality of a halachic arguement, rather than who makes it(contrary to da'as Torah doctrine). The only way to have the 'generic orthodox Jew' is to have as lenient as possible(but still halachic) recognizable border on the left, and to stop having 'litmus tests' and 'heresy hunts' among those who accept the border. And pigs will be flying soon.
An interesting question there were approximately 3 million Jews in the World 2000 years ago-and approximately 10% of the known worlds population-what happened-in general persecution is not the answer. Why have we lost so much-is Off the derech really not something new?
"The only way to have the 'generic orthodox Jew' is to have as lenient as possible(but still halachic) recognizable border on the left…"
I don't think that you can force people to abandon their hashkafos(Torah philosophy) in the name of achdus. Sadly, the only unity in certain cases, would then be on the individual and personal levels such as sharing simchos(happy occasions), and lo elinu, participating in another's misfortune. Also, those critiquing Chovvei Torah should bear in mind Tanya( Likuite Amorim 32) which talks of "bringing in people with bonds of love", even as one is critical(the Chazon Ish has said a similar thing as well).
Rabbi Amos Bunim in his recent article "Toras Emes and Modernity" regarding Chovevei Torah kept this in mind, I think, in the following paragraph:
"What needs to be done now is to reevaluate many of the positions and philosophies that have developed within this new movement, with an eye toward reestablishing the primacy of Toras emes. *My wish for them is, "chazak ve'ematz" in Torah values* "
Related to the issue of Jewish unity and diversity, is the issue of finding appropriate forums for people with diverse needs to express themselves in a proper way. In the next month, the issues of blogs and kavod hatorah(respecting Torah scholars), which is an important one, will be getting attention on the communual level. However, since the Jewish people are a diverse people with different needs, the appropriate forums for self-expression need to be found. This is really the crux of the issue as opposed to merely the symptom, IMO.
Having reread my post, I dont see anything where I advocated forcing people to abandon their point of view. However, there is a difference between advocating a certain point of view on one hand, and rejecting all other points of view on the other. What is not one's point of view does not neccessarily have to be non-halachic. I accept Rav Elyashiv as part of the halachic community even though I think his banning certain books is dead wrong and totally unjustified. However, I dont think that banning the books is totally outside of halacha, and therefore I think of Rav Elyashiv as a halachic Jew. I am sure that there are those who think that what UTJ or YCT does is wrong and unjustified as well. However, if you look carefully, they are within traditionally accepted parameters of halacha. Of course, if you insist on defining the parameters by the Chazon Ish or even RYBS(Steve Brizel), then they might be outside halachic parameters. But, halacha is much more than RYBS, the Chazon Ish, or even the Mishna Brura. It goes all the way back to different shitot in the mishna/gemara, geonim, etc. Nobody holds by every word of the shulchan aruch, despite our depiction of ourselves as 'shulchan aruch' Jews.
No one is asking anyone to give up their view. However, a traditional view of halacha, rather than a narrow one, will result in a group of people uniformly commited to halacha and Yiddishkeit. If every group is going to have a narrow view of what is acceptable halacha, then there will be no achdus, only people slinging accusations of heresy and apikorsus.
"However, there is a difference between advocating a certain point of view on one hand, and rejecting all other points of view on the other"
I agree partially. I think that the more traditional Orthodox communities should be very careful about declaring even a view(not only a person), as beyond the pale. I think that this was one of the concerns of Rav Yosef Albo. Once a person feels "I'm guilty of Kefirah anyway" in the minds of those who are more Frum, then he or she will say, "who cares what they say about anything else"?
The same goes for change in minhagim. It is true that this was a slippery slope, regarding Reform, but it is, hopefully, not a given. On the other hand, one can indeed protest against haskafos and hanhagos which one feels are "pushing the envelope", admittingly, sometimes a subjective term. The sensitive balance should be based on "smol docheik v'mein m'karev".
Also, no one is declaring that the people themselves as not part of being "generic Jews", even if there are protests against particular views and opinions. But from a sociological perspective, it becomes harder,but not impossible, for *everyone* to get together on at least some Torah-related issues, besides say, support for Israel. If some of the right-wing has become polarized to the extent of considering an opinion of the Rambam as Kefirah today, and the left has likewise gone in the other direction in embracing some aspects of academic Talmud and Bible, then sometimes it does seem that "never the twain shall meet", in terms of, say, a joint Lakewood-Chovevei Torah Yom Iyun.
"considering an opinion of the Rambam as Kefirah today"
Baruch, can you give an example of this? This is an intriguing statement.
seems we agree. Unfortunately, even support for Israel is not a given in every community.
I was referring to the Moreh Nevuchim's opinion(and others) on the issue of Chazal's knowledge of science. It is not the topic of this post, and any event, I was not taking sides, but merely observing that there appears to be an extreme polarization of hashkafah amongst some observant Jews.
Baruch, it just seems to be an extreme word to use- Kefirah. It's a mischaracterization of the "right wing" orthodox community, and being an observant Jew, I reject it completely. The likes of me have no place even describing such a holy individual as the Rambam, but I can only say that the sentence you used is offensive and has no basis in reality, debates about science notwithstanding. I know it was not the point of your post, but you need to be careful with off the cuff remarks that are blatantly untrue. I don't think you can bring any evidence of orthodox individuals quoting the Rambam and labeling the Rambam's opinion as Kefirah. Please be careful.
By "extreme polarization", I mean when comparing the two groups referred to above, they are relatively on extreme poles; to hold that the Rambam's opinion is Kefirah is a legitmate position in of itself.
"to hold that the Rambam's opinion is Kefirah is a legitmate position in of itself"
To hold that is appalling, not legitimate at all. The Rambam was a holy Torah giant, and no one of our caliber should have the audacity to "hold" that something the Rambam said is Kefirah. These debates are in the realm of the Rishonim. How can we even utter such words?
It is well known that "right wing" orthodoxy inteprets some of the Rambam's words very differently than do "modern" orthodox segments. It is unfortunate that after interpretating some of the Rambam's teachings in a particular way, some segments of modern orthodoxy have determined that the Rambam is not the guide for the "right wing".
I am not sure why you find that objectionable. There are poskim today, as there were in previous generations, who indeed hold that the opinion in question subsequently became Kefirah. I, personally, feel that the status quo in Orthodoxy has been to allow people to "hold" by the shittah as a possibility, and it is therefore unfortunate that recently, people have been made to feel that they are beyond the pale for holding or believing the opinion even as a possibility. But these are my personal feelings, and does not make the "hard-line" view illegitimate.
I agree with you that the Rambam indeed should be a guide for modern-Orthodoxy. As I said previously(comment # 9), the Rambam, if one takes his writings as a whole, was neither charedie nor modern-Orthodox, as the terms are used today. We have to be careful of "kol hamoseif gorea". One has to look at the mesorah at a whole and include supra-rational views, but if one disqualifies the Rambam's views entirely, some indeed, might not take seriously things which he did, hameiven yavin.
Many of the positions that the Rambam held regarding belief in scientic results, philosphy from outside Judaism(greek, islam), accepting truth from whomever says it, etc, are considered by some to outside the pale of acceptable halachic viewpoints, and, as evidenced by the banning of R. Slifkin's books, considered kefirah. plain and simple. If you want to try to re-interpret the Rambam to say that he didn't hold these things you can, but that doesn't make it true.
Dilbert,
I think that the Rambam would have recognized that the direction of the generation is to be left in the hands of each generation's Torah leaders. Would the Rambam be happy in Yeshiva University, in Lakewood, or start his own yeshivah? It's a fascinating question, at least to me, but it remains guesswork.
Rav Dessler(Michtav Meliyahu, volume I, pgs 175-176) explains that historically, the different approaches to emunah(faith) were formulated in response to the needs that existed during different periods in Jewish history. Rav Dessler(Michtav Meliyahu, volume IV, pg 355) also indicates that the Rambam's derech was designed for people who needed this special guidance. This is not revisonisim, after all, everyone knows that the Rambam's seforim were burned. It's merely taking an holistic approach to Jewish philosophy, and taking into account the needs of each generation.
Baruch, I hear you. I maintain, though, that debates notwithstanding, no one in right wing orthodoxy has ever equated any of the Rambam's quotes as Kefirah. I think we understand each other, though, on the main points.
dilbert, the Rambam isn't here today, and we don't know what he would comment on R' Slifkin's books. It would be of benefit if those who use some of the Rambam's quotes as sound bites would learn the Rambam in depth, not cherry picking to extrapolate hechshers where they don't exist. Perhaps there indeed would be a hechsher if the Rambam were here today, but assumptions to this effect are all too often made on a grand, sweeping, and absurd scale. As Baruch wrote, "the Rambam, if one takes his writings as a whole, was neither charedie nor modern-Orthodox, as the terms are used today."
I abhor the use of the term Charedi to define the Rishonim, especially Rambam or any other Rishon. However, take a look at the Sefer HaMitzvos where the Rambam in the Shoresh HaSheni ( IIRC-I don't have the sefer here) ascribes a higher level of Torah obligation to a din that is either explicit in the text or learned from the Pshuto Shel Mikrah as opposed to a din learned via any of the various means utilized by the Chachmei HaTalmud which Rambam describes as an Asmachtah. The Ramban rejects this thesis vigorously. However, the Ritva in RH 16 goes beyond the Ramban and characterizes the Ramban's view as not just unacceptable but either apikorsus or minus-check the Ritva if you need to see it inside. OTOH, see the famous statement of Rambam at the end of Hilcos Meilah re Karbanos. If you were to read it without knowing its authorship, you would be hard pressed to show anyone that Rambam held differentlty than Ramban on the desirability and purposes of Karbanos.
That being the case, one should understand that some Talmidie Chachamim view the Yad as reflecting Halacha LMaaseh and the MN being a philospophical work addressed to the attack of Aristotelian philosophers. Others such as R Meir Simcha ZTL in Meshech Chachmah ( see beginning of Vayikra) and the Rogatchover try to demonstrate their unity and that halachos can and were derived from the MN as well.Obviuosly, the rise of Kabbalah after the Spanish Inquisition and expulsion led many to question the rationalistic views of Rambam. The points raised by Dilbert cannot be viewed as either MO or Charedi-but rather the view of Rambam. Whether one accepts or rejects them is simply a matter of whether one views them as within the Mesorah and noone , even Rambam's critics on these views, denies their validity. They merely question their universal applicability-a question that remains unresolved and at the core of many discussions vis a vis Torah and the outside world. There is no question that Rambam is more of a rationalist ala Ibn Ezra than Ramban. OTOH, none less than RYBS viewed Ramban as expressing a more authentically Jewish POV because Ramban did not resort to foreign hashkafos to prove his point.
An important source is also the Rambam in Hilchos Avodah Zarah concerning learning heretical material. As I am sure you know, there was an exchange of articles in the TUM journal between Rabbi Yehuda Parnes and others concerning this Rambam.
"The points raised by Dilbert cannot be viewed as either MO or Charedi-but rather the view of Rambam. Whether one accepts or rejects them is simply a matter of whether one views them as within the Mesorah and noone , even Rambam's critics on these views, denies their validity. They merely question their universal applicability-a question that remains unresolved and at the core of many discussions vis a vis Torah and the outside world."
Steve, your position is well presented. I am in agreement; as I believe is most Torah observant Jewry.
The Rambam was a giant, and we don't have the credentials to assess any of the Rambam's positions in a way other than, "how can I understand this better", or, as in so many Torah discussions, after learning them in depth, "these are the two positions, we follow the position of the Rambam/____." As an aside, Chareidi Jewry learns and quotes Rambam continually – just step into any Yeshiva. It is baffling that others may think otherwise
"I abhor the use of the term Charedi to define the Rishonim, especially Rambam or any other Rishon."
And Steve, I hope you equally abhor the use of "Modern Orthodox" to define the Rambam or any other Rishon as well. To be honest, I feel it is gargantum arrogance to engage in this type of talk.
The terms Chareidi, right wing, left wing, MO, are primarily political terminology, and have no function in describing Klal Yisrael and their diverse derachim of serving H-Shm. They are generally used in a divisive context such as, as opposed to X, we as Y think think or do "this way".
I certainly agree that the Rambam cannot be classified as chareidi, MO, etc. I was only pointing out that certain shita's of the Rambam are reflected in the books that were banned. And that by banning the books, essentially those beliefs of the Rambam were termed kefirah. Another example is the idea that the science reflected in the gemara is sacred. The Rambam certainly did not hold that.
dilbert, thanks for your clarification. I do not agree that books were banned for "reflecting the Rambam's shita's"- you simply do not know if the books entire content indeed reflected what the Rambam would have approved of. I don't think we are great enough and Torah knowledgeable enough to voice a personal opinion on this question. Certainly we would all benefit from learning Rambam in breadth and depth, to gain increased comprehension. As I mentioned previously, our 2006 interpretation of what the Rambam intended may be far from accurate, and we do not know at all, contrary to what you may assert, if the Rambam would have written a forward for it, with a haskamah on the back, or not. I think our positions might not be so far apart, but just needs some more nuance.
HP-Obviously, we should be careful before we attempt to fit the Rambam or any other Rishon into ideological categories such as Charedi or MO. I do stand by the remainder of my post on this issue.
Baruch-when you read the exchange of views between R Parness and R D D Berger, et al, it is hard to conclude that R Parness's POV is the only valid POV on that issue.
The bare bones. The Rambam believed that science has validity, to the point that when the science of his time contradicted the science of the gemara, he held by the science of his time. R. Slifkin's book reflects the same approach to the validity of science. By saying that R. Slifkin's books are kefirah, they are saying that the Rambam's approach to science is kefirah. Plain and simple. We don't need to posit that the Rambam would or would not have written a haskama. R. Slifkin takes the same approach to science as the Rambam. Ban Slifkin, ban the Rambam. QED.
dilbert, I guess you have a need to feel very strongly that the Rambam would have agreed with the contents of these books, as well as all current scientific books, since you feel the Rambam's approach was, "all current science supersedes the Gemarah", hence the Slifkin books, coming under the umbrella of science, is surely unimpeachable as well.
Having studied science in great depth in graduate courses, I find that approach a bit silly, but you are welcome to keep science on a pedestal, and "hold" that the Rambam felt the same way as you. As the Rambam said, let us stuff ourselves with Torah first- perhaps then we will have the clarity and wisdom to assess scientific theories and findings as the Rambam did.
And to respond directly to some of your comments:
"The Rambam believed that science has validity"
So does every observant Jew of every stripe. Implying otherwise doesn't lend credibility to your comments. Perhaps you need to visit some "right wing" schools at science lesson time.
"to the point that when the science of his time contradicted the science of the gemara, he held by the science of his time."
Every time? Indiscriminately? Perhaps you will learn otherwise when you learn the Rambam in greater breadth and depth, rather than relying on sound bites that have long lost credibility. Are you reading Sefarim, or have you come to your conclusions from reading periodical essays?
"R. Slifkin's book reflects the same approach to the validity of science."
We all have that approach. We all agree that science has validity. We just all may not accept every theory and "finding" that science has to offer. Neither do scientists, which is why ongoing research continually reveals new information that oftentimes are in direct contradiction to previous findings. Science is continually advancing because we DON'T have that the approach that our current scientific knowledge is infallible.
So yes, since we ALL agree that science has validity, it boils down to, would the Rambam, as you assert, have agreed with the particular science and content found in Slifkin's books. I know you prefer not to deal with the question, but a sweeping generalization that since the Rambam agreed with some of the science of that time, he would agree with Slifkin's books, unfortunately begs the question.
"By saying that R. Slifkin's books are kefirah, they are saying that the Rambam's approach to science is kefirah. Plain and simple."
Quite simply not plain and simple, but a distortion of the facts. The Rambam's approach to science does not have any bearing on whether Slifkin's books are kefirah or not. You seem to be confusing 'approach' with specific science.
"We don't need to posit that the Rambam would or would not have written a haskama. R. Slifkin takes the same approach to science as the Rambam. Ban Slifkin, ban the Rambam. QED."
The above may suit an agenda, but doesn't add up. R' Slifkin takes the same approach as the Rambam (I don't feel knowledgeable and wise enough nor great enough to determine that this is so- I'm sure you don't either), so therefore his books would automatically be something the Rambam would approve of? Ban Slifking, ban the Rambam? One doesn't lead to the other. No matter how much the concept suits a particular viewpoint.
Ori Pomerantz says:
May I make a recommendation? Dilbert, could you please cite cases where the Rambam accepted medieval scientific theories that contradicted the Gmara consensus about the same matter? HP, could you cite cases where the Rambam followed the Gmara on scientific matters despite a consensus of medieval science to the contrary?
Luckily, medieval science was relatively stable so they were more likely to have scientific consensus than we do.
"it is hard to conclude that R Parness's POV is the only valid POV on that issue."
I indeed did not say that. To generalize, I think the position of the Orthodox academics on this matter would be close to that of the Hildesheimer Seminary.
I think the issue is if everyone can say that they are on the level of the Rambam who studied heretical sources. Rabbi Carmy brings his and others' experiences with RYBS as a Maseh Rav, but on the other hand, R. Parnes writes that the Rambam in Avodah Zarah can not be swept under the carpet. R. Parnes also wrote:
"…Nothing less than a classically documented and formulated teshuva by a recognized Torah authority either in America or in Eretz Yisael can resolve this festering issue…"
As I wrote on other blogs, I think a compromise would certainly be to allow students to avoid courses like Academic Bible or Talmud. As RHS said, it should theoretically be possible for a student from Torah Voddas to be able to study at YU without needing to be concerned about these issues.
"Ban Slifking, ban the Rambam? One doesn't lead to the other."
The possible comparisons between the Rambam and RNS are in the areas of:
A)Taking the pesukim of Maseh Berishis in a non-literal manner as far as the simple meaning is concerned(eg, days of creation) B) reinterpreting Torah in light of science C) preferring a rationalistic approach to supra-rationalistic approach D) Being less concerned with the multitudes who need to be protected, and more concerned with the searching intellectual E) The nature of the scientific knowledge of Chazal.
I only have general ideas of both the Rambam's and RNS's books, but I would agree that one has be certain before making comparison's between the two. It is true that the Rambam was criticized by both RSRH and the Gra for crossing the line and bending Torah to conform to Greek philosophy, the equivalent of the science of his day. But I do not know enough to make comparisons regarding A-C.
However, in the last two areas(D and E), I think that the comparisons are clearer, even if RNS went further in some ways regarding Chazal's knowledge of science(E). There are definitely some Gedolim who would likewise hold that the Rambam's approach regarding chazal's knowledge of science would be considered kefirah today, whether or not RNS took the approach too far(i.e., "tone" of his writings). Also, see quotations from Rav Dessler(comment #30) above, as to possible differences in historical eras regarding the approach to emunah (D).
dilbert, upon reflection, I think that even if we don't have a mutual understanding of these issues, it certainly is not a prerequisite for mutual respect, and perhaps we should agree to disagree.
How beneficial it would be for all of us not to divide ourselves with such black and white lines, and throw these divisive "wing" labels away. They don't suit a nation such as ours. Don't you agree?
Rosh Hodesh MarHeshvan
I was disappointed that no one seems interested in actually reading the novel "Dawning of the Day" about the generic Orthodox Jew, Ezra Siman-Tov.
Last year there was a lively discussion on cross-currents about the negative portrayal of religious Jews in popular and literary fiction written by Orthodox and lapsed-Orthodox writers. The N.Y. times Book Review cover article by (haredi writer) Wendy Shalit last year took such Orthodox bashers to task and created a brouhaha.
The fiction of R. Haim Sabato is a welcomed change in the depiction of Orthodox Jews in fiction. In any case, all 3 of his novels are now available in English. I would love to hear some comments about these works.
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A new Nike documentary focuses on the trials and tribulations that Arab women face in sports.
"This is the time for Arab women to shine in the world of sports," says Oman's leading tennis player and only professional sportswoman from the Gulf, Fatma Al-Nabhani, in a new short film for Nike directed by British filmmaker Poppy De Villineuve. Considering the wider context of women in sports, particularly those in the Middle East, the documentary focuses on the sheer passion and determination with which Fatma has been able to carve out a career, as well as the many hurdles she is yet to face in order to establish herself as a global competitor.


Cape Ann Handywoman does the small jobs and odd jobs that are less than 4hrs - that general contractors won't do.
Specialties include patch & paint walls, installations of artwork, assemble furniture, light carpentry and tile-work.
I operate my small Handywoman business on the side to help folks with that small fix-it, odd job or To Do List. I work FT in Rockport. I do my Handywoman services after work = 5pm weeknights and after 12n on weekends. I tend to book at least a week out, as my hours are limited but I am still in high demand.
Most importantly, I will tell you what I can't or won't do straight to your face.
DO NOT contact me for an immediate fix.
But I can do 'light' carpentry (trim, deck board replacement, minor flooring needs).
I donate every year to the Cape Ann Chamber auctions! Do you?


Revenue in the Digital Media market amounts to US$46,167m in 2019.
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Reading Support The average revenue per user (ARPU) in the Video Games segment amounts to US$96.90 in 2019.


Making leather goods is cool. Making stuff that people like and will have for a lifetime; extremely gratifying. When I first began the business, of course I felt great pride when my mom and aunts wanted to order everything from my website, but it wasn't until I started shipping goods across the U.S. and to other countries that I really felt I was doing something that other people think is cool too.
These other people got me thinking about how important they, and numerous others are. Because of the holiday I thought it would be appropriate to share my thanks. I have had a lot of help along the way from my friends and my family and I couldn't do this without them. I've also received good advice from other makers, artists and shop owners to which I would be a little lost without. I am thankful for my friends and principals at EPT Design for allowing me to moonlight and for encouraging me every step of the way. I am thankful for the various vendors and suppliers of materials for always looking out for my best interests.
I am most thankful for my customers. This post is dedicated to those that were compelled to order something after reading a story about this tiny American brand or after stumbling across the site and liking what they saw. And to the customers that truly want to keep their money close by buying local. This is to the customers that keep coming back and want one of everything I make. Seriously, I cannot thank you enough.
As much as I enjoy making the goods and constantly talking about leather (my friends will attest to this, of which I am certain is an occasional annoyance), I get the most satisfaction from meeting new customers and sharing my process with them. I would like to express my thanks to existing customers and potential new ones by offering a few things for purchases made between Thursday 11/28 and Monday 12/2.
Free shipping on all domestic orders (if you are local, pick-up is welcome and appreciated).
Free key chain with all orders.
Free set of coasters with all orders over $50.