text:
IMCF CONGREGATIONS
What are the correct Jewish Festival dates for 2019??
ROMANS 8.1b
Origin of the Name Christian
Advantages When You Financially Support the IMCF
Call to Bless Israel
DaVinci Code
Should Christians Revere the Cross?
American Power & Jewish Influence
The Authentic Grace of God, or Who Actually Believed the Holy Spirit?
The Tithing Paper
But What About Our Pets?
Jewish Messianic Expectation Revealed in the Intertestamental Period
Baptised Paganism
Are There Contradictions in the Bible?
Ancient Records Reconsidered
Satan in the Sanctuary: The Coming Occupation of the Third Temple
Did Yeshua Observe the Correct Passover in the Year of His Crucifixion?
Can a Woman be an Apostle?
On the First Day of the Week
Gentile Ministries: Scholarship, a Lost Cause?
Fire at the Dais of Messiah
The Forgiveness of Yeshua and the Fear of Death
Two Gods in Conflict, or One God Supreme?
So - You Think You're Mortal!
The Blood of the Mashiach - God's Universal Love
The Mysterious "Lamb's Book of Life"
The Satisfaction of the Justice of God
Whatever Did Yeshua Mean When He Said: 'Let The Dead Bury Their Dead"?
Give 'Babe' a Miss!
Has the Easter Bunny Laid An Egg On Our Sacred Christian Customs?
TIMES UP - Living in the Shadow of the Second Coming
Twas GRACE that nobody wants to know about!
The Hidden Truth of the Menorah Revealed as May 5, 2000 Looms on the Horizon!
Did Our Lord Yeshu Wear Earrings?
Shabbat Lectures on the Torah: SELF ESTEEM
Did the Prophet Jeremiah Go To Ireland?
The Bitter Fruit of [the] Vine
"Saving Faith" - Just What is it?
Iran in Prophecy
Do You Qualify The Statements Of Yeshua? - Or, The Trouble With Ellen!
What Was the Secret of the Temple Cherubim?
A Christmas Message to an Apostate Church
Final Protestant Argument Against Seventh-day Sabbath Observance Collapses Under New Research
IF "Christ is the ANSWER," What Are the Questions?
Whatever Did Yeshua Mean When He Termed Herod a "Fox"?
What is the One teaching that makes Messianic Christianity Unique?
The Blessing of God
So Long Gentile Jesus
What was Paul's view of the Torah in relation to Gentile believers?
Who Killed the Messiah?
Are we saved when we accept the Messiah?
If we are not saved by keeping the Torah, what's the point of observing it?
In as few words as possible, can you describe your view of salvation?
What distinguishes BRI from other sabbatarian organisations?
What was Paul's attitude toward the Torah?
So basically you're saying that the Bible teaches that human personality survives its bodily death?
We understand you believe in the soul's immortality. Is this correct?
You referred to reincarnation. Doesn't this brand BRI as New Age?
Are the "gifts of the Spirit" still around today?
You slam the image of Jesus to the "max." Why?
What is the Focus of BRI's Theology??
What About the Pentecostal "Second Blessing"?
Why do you differentiate between Christians and "disciples" as you seem to do in all your lectures?
Is the Messianic Community the body of Messiah? Is it also "the bride of Christ"?
What is your view on Enoch and Elijah? Did they escape death?
What Hebrew word is often associated with door to door representatives and used-car salesmen?
Can Angels be Female?
The Extinction of the Lion
The Rapture Doctrine [1]
Rapture Doctrine [11] A Case Against the Rapture
Rapture Doctrine [lll] Do We "Knock Knoch"? Or, Do We Seek the Approbation of Men?
Rapture Doctrine [IV]: Origin of the Secret Rapture Doctrine
The Two Hands of God
Does Satan Lurk in Ezekiel 28?
The Wailing Wall: Source of Jewish Idolatry
Messianic Believers Youtube
Audio Page
Does BRI teach the coming of a New World Order?
"Christian" cults are usually united in one central doctrine -- the complete and utter mortality of man. "The soul that sins, it shall die" they proclaim, quoting from the prophet Ezekiel. Or, they quote with relish from the Psalms, "His breath goes forth [at death]... in that very day his thoughts perish." Or from Solomon, "The dead know not anything." But the Bible has much more to say on the subject of mortality and immortality than cultists and sectarians -- who are conditioned to expound only on certain "proof text" arguments -- even realise.
REINCARNATION has become the dirtiest word of the New Age movement, in Christian circles. This is because it is considered irrational, demonic, and diabolically opposed to the precepts and the inclusions of the sacred Written Word. And, true it is that we are witnessing, correspondent to the worldwide decline of the Gentile Constantinian Church, a massive resurgence of second-century Gnosticism in the dress of the New Age Movement. It is equally true that this Movement is a subtle enemy of Faith - claiming to believe in the soul, immortality, prayer, and "Jesus the Christ." However we may rail against the present New Age Movement, it should be seen that the early Messianic Community seized the opportunity presented by the appearance of Samaritan Gnosticism to solidify its Christology. We, too, ought to "seize the day" and solidify our Christology. Trouble is -- we no longer know what is our Christology. Countless thousands of differing, bickering, backbiting and intellectually incestuous churches, denominations, sects and cults testify to the truth of our last statement!
How do we come to the REAL truth of the Word?
Firstly, we need to repent of possessing a too limited view of the Scripture. In this Messianic Ministry it is a standard feature at the beginning of lectures and Bible studies to start with, "Let us now open the pages of the Bible and expand the parameters of our ignorance." This is usually standard procedure because I want to imprint upon the minds of my students the fact that none of us knows it all, and therefore none of us can smugly or dogmatically claim to really have a corner on the market of biblical understanding. Yet smugness continues to have its converts who look upon such a spiritual aberration as a virtue. One of the areas that produces such smugness is in the proclivity of the sects to unduly emphasise certain Bible quotations to the silence of other, perhaps more important, texts. A case in point is the doctrinal negation of man's immortality replete with proof-texts which, in their own words, "cannot be gainsaid."
Secondly, we need to take the Scripture as it is written (after carefully checking translations against the original Hebrew or Greek, or by comparing it with other English translations and versions).
Certainly, unlike the New Age Movement, the cults on the fringes of the Christian Community espouse man's innate mortality. Their literature is saturated throughout with biblical references to man's extinction at death, in the hope of what they call "the first resurrection." Do the following Scriptures sound familiar?
"Remember I pray you that as clay you did make me, and unto dust you will cause me to return" (Job 10.9). "Naked I came from my mother's womb, and naked I will depart. The Lord gave and the Lord has taken away. May the name of the Lord be praised" (Job 1.21,22 NIV). "All mankind would perish together, and man would return to the dust" (Job 34.15). "[Man's] breath goes forth, he returns to the earth. In that very day his thoughts perish" (Ps 146.3,4). "That which befalls the sons of men befalls beasts. Even one thing befalls them. As the one dies, so dies the other. Yes, they all have one breath, and man has no preeminence above the beasts: for all is vanity. All go unto one place; all are of the dust and all turn to dust again" (Ecc 3.19,20 cf Ps 104.21-30). "The dead praise not God, neither any that go down into silence"
(Ps115.17).
At this point, usually, comes the barrage of second wind.
The Psalmist calls death a sleep (Ps 13.3). The dead are asleep (1 Thes 4.15). They sleep in their graves (Mt 27.52). When David dies he went to sleep (Acts 13.36). Paul calls sleep a death (1 Cor 15.51). The righteous dead sleep in Yeshua (1 Thes 4.14). Yeshua calls death a sleep (Jn 11.11-14). One death is appointed unto men (Heb 9.27). There is no knowledge of what happens on earth after death (Job 14.12,21). The dead do not see men on the earth or the Lord in heaven (Isa 38.10,11). The dead do not know anything (Ecc 9.5,6). There is no remembrance of God when a person dies, and they cannot praise the Lord (Ps 6.5; 115.17). Job knew he would awake at the coming of Mashiach (Job 19.23-27).
Now, do we argue against these texts and plain Scriptures? In no way. That is what the Bible plainly tells us. What we need to do, however, is ask a few poignant questions about the text we are reading or studying.
ASK what the writer actually had in mind when he wrote these statements,
ASK what his background was, and
ASK whether he had anything else to declare in his same book which might just throw more light on his previous comments.
What Did the Pharisees and Essenes Believe?
This lecturer was told, during a fine meal in the home of some "Dawn" believers (the original followers of Charles Taze Russell) a few years ago, that "all the Jews in Yeshua's time believed only in soul sleep." When I politely disagreed, the term "all the Jews" suddenly reduced to "I meant to say the Pharisees." I again politely disagreed, quoting Josephus almost verbatim to establish that the Pharisees and Essenes accepted, believed in, taught, and promulgated the doctrine of ...
reincarnation -- nothing less than the transmigration of the soul.
Indeed, current studies of the period covering the intertestamental period, the Fifth Procuratorship of Judaea, and the Zealot revolution are shedding much needed light into the belief systems that permeated Judaea. Even the idea of the resurrection has to be re-evaluated in the light of this new understanding. The sects of the Intertestamental Period and certainly from the mid-to-late Second Temple Period to the destruction of the Temple clearly espoused man's immortality. Well, the lunch which I referred to earlier was abruptly terminated in what appeared to be microseconds and "brotherly love" started to freeze over with conversation waning so I eventually left, with my family, to return home. Strange how love turns suddenly cold when there are religious disagreements! Such is the hostile, suspicious nature of cultism (in whatever form it may appear).
What Does it Mean to Possess a "Soul"?
I also recall some years ago attending a ministerial function, and (again during a meal) the subject of reincarnation sur-faced. The Baptist gentleman who initiated the over-dinner discussion pondered aloud to his colleagues the dilemma of countering New Age philosophies circulating within his congregation. He admitted the truth of much of it, but clearly was disadvantaged as to how to successfully counter the doctrines without splitting his church. I had the temerity to enquire whether he believed he possessed "an immortal soul." "Of course," he rapidly replied with a look of disdain that the question had been put. "So?" he asked in an exasperated tone. "Well," I then replied, "if we have immortal souls, and the plain definition of immortality means that we are innately and intrinsically eternal, what have WE been doing for ALL eternity?" It was a simple, sincere question, but the entire ministerial council looked surprised. Some seemed flabber-gasted. I was never invited back to further meetings.
It is a pertinent question I ask of all who believe in man's immortality. Its a pertinent question an obvious answer to which has not been forthcoming. Proponents of immortality have not really thought the implication of their belief in immortality through to its logical conclusion. Still, I must confess, personal conviction grows in strength as it deepens in authenticity.
The Most Mysterious Text in the Messianic Scriptures
Does the human personality survive its bodily death? Is there a hidden world within us? Does the personality of man transcend time and space? Is there room in our theology for the rebirth concept in Christian dogma? Moreover, put in blunt terms, can a Messianic believer accept reincarnation and still remain loyal to the Bible as the inspired Word of God, and to the Church as the Community of Faith? Or is the very notion of the continuance of the human spirit after physical death biblically absurd? What does the Scripture tell us of reincarnation and of life after death? We have to admit the annals of ecclesiastical history reveal that the teaching of reincarnation -- without the vile accumulation of Hindu trappings -- was once a very definite Christian belief and that it was voted out of the Faith at the unofficial Council of Constantinople in 553 C.E. At that time those who persisted in the teaching were regimentally divorced from the Faith of Yeshua.
Sylvia Cranston writes, "Innocent children are born maimed, diseased, or mentally retarded; elderly people who have lived exemplary lives meet with dire misfortune and cruel deaths. To materialists this is unanswerable evidence for the non-existence of God. Some years ago the Reverend Billy Graham appeared on BBC in London. He was asked how, in the light of a beneficent, loving God, he could explain the heartaching suffering of children born sick or defective...For once the evangelist did not know what to say. Finally, he lamely replied: 'The Bible says there are mysteries' " (Cranston in Immortality and Human Destiny, A Variety of Views [ed. Geddes MacGregor] 1985,148,149).
The apostle John was a priestly convert to Yeshua from amongst the intimate talmidim of John the Baptiser (Jn 1.19-40), a gigantic figure in his day, whose administrative agency originated in the rugged Judaean wilderness and whose ministry centred around the Jordan region. Most scholars are today admitting what this lecturer has been teaching for almost four
decades, albeit some of them rather reluctantly, that the Baptiser was not only an Essene, but the founder of the apoca-lyptic sect, the fabled "Teacher of Righteousness." If he was any less than we have described him he would still have more or less conformed to the teachings and doctrines espoused by the Qumran monks and sectarians from which he emerged. So also would his disciples. And this is shown to be precisely the case with the apostle John.
It is John who weaves all the basic principles and requirements of the doctrine of reincarnation into the Gospel penned by him some time after the destruction of the Temple at Jerusalem (70 C.E.). His Gospel contains the following principles
regarding transmigration. For, to properly believe in reincarnation we must have
the pre-existence of the spirit or soul
its origins in God's thoughts
its inevitable incarnation in flesh
and a life of learning to discipline the will
the doctrine of new birth
the outworking of karma, or "cause and effect"
an emphasis on "new names"
and the spirit's ultimate return to God.
Certainly, the disciples of Yeshua believed that theirs was the last life needed to be lived once Messiah was accepted by faith. They would enter the glorious Temple of God "and go no more out" (Rev 3.12) into a new physical existence. It is personal karma that must be worked out, or reversed (Rev 13.9,10). Such takes enormous patience and faith. Yet, they clearly understood that in Adam dwelt the breath of lives (Gen 2.7 Hebrew) and that the prophet Elijah was to return immediately prior to the conclusion of the age (Mal 4.5). They saw Elijah return in the person of John the Baptiser (Mt 11. 7-14). They were encouraged by the letter of James (Ya'akov) which mentioned reincarnation, and the writings of Paul (Sha'ul) which majored on it.
Again, it is John who records a remarkable question asked by Mashiach's disciples of the Lord and Saviour of men.
"As Yeshua passed by he saw a man who was blind from birth. His talmidim [disciples] asked him, Rabbi! Who did sin, this man or his parents, that he was born blind?" (Jn 9.1,2).
Now just stop and THINK for a moment! The Jews of the time believed that the transgressions of parents could produce defective offspring. This is a heavily documented fact. But how do we explain the certitude that the disciples -- including John -- believed it was possible for the man born blind to have sinned in order to be -- born blind? Sorry to state the obvious but the disciples had to have believed in "an inner spark of the Divine" to even put the question to Yeshua! They obviously believed that he had lived previously! Again, this is a tacit admission that they acknowledged man's inherent immortality! And why not? The vast majority of Jews of the time believed in transmigration (Mt 16.13,14; Mk 6.15; Mt 11.7-14 etc). And, for that matter, many still do. Yeshua had the opportunity to put the disciples straight. He could have said, "Look fellas! You lot and John the Baptist got it wrong. There is no such thing as reincarnation." He could have said it, but He didn't. Our Lord Yeshua's sidestep in avoiding the entire issue, on that occasion, is golden. Such is the value of researching Jewish thought-form. Without so doing much of the so-called "NT" will remain in a cloak of mystery and beyond the reach of Gentile under-standing with its "done-to-death," albeit impressive, Graeco-Hellenistic mindset.
What Luke 16 Actually Teaches
On another occasion, in Luke 16 Yeshua talked about Lazarus and the Rich Man. This parable of Mashiach does not discuss "hell." "Hell" is not the contention. Yeshua is relating to Sheol, which was comprised of at least two dimensions of reality -- Paradise in which the "righteous" resided waiting patiently for the Messiah "to open [its] gates" (Testament of Levi 18.10) and the "depths" reserved for the "wicked" (Prov 9.18). But here Yeshua gives a parable in which Lazarus is found (after death) in Paradise, a distinct location in the netherworld dimension ofSheol, in "Father Abraham's close embrace" (Lk 16.22). The Rich Man is also dead and is located in another department of Sheol and "tormented in the fiery environment" (Lk 16.24b). He doesn't call for Abraham to pour a bucket of water over him, or to grab the nearest fire-hose and quench the flames. Oh no! What he does is request Lazarus to bring him a mere "drop of water" to "cool his torment." Why request Lazarus, and not Abraham -- and why only a single "drop of water"?
The answer is singularly astonishing once we crack the code of first-century Jewish thoughtform!
It was Lazarus whom he had offended while alive, not Abraham. He was attempting in his torment to reverse karma. Not only so, Yeshua is utilising the lever of reincarnation to drive his point home to the Pharisees who were attentive to his parable (Lk 15.1-3; 16.14 for the context of the pursuing parables), and who themselves believed in the doctrine of trans-migration. That's why he referred to a "drop of water" for the parched tongue of the Rich Man (Lk 16.24). The "drop of water" is a reference to the "waters of forgetfulness" which is a prime requisite of the principle of transmigration which anyone familiar with the teaching would immediately realise. Did the spatiotemporal purging fires of Sheol accomplish their task of equipping the Rich Man's spirit for his next life? According to the parable there was an improvement in his character. He who fared sumptuously each day to satiate his own self-interest (Lk 16.19) had now at least become concerned about his other family members (Lk 16.28).
We press the point that this is not an isolated biblical incident. The most neglected book in the Bible -- "Job" -- contains astonishing information about life after death. The ancient patriarch also believed in transmigration. "And Job arose and rent his robe, and shaved his head, and fell down upon the ground and worshiped saying, Naked came I out of my mother's womb,and naked shall I there return...In all this Job sinned not, nor attributed God with folly" (Job1.20-22 Hebrew). That Job connected God with the karmic cycle of rebirth should not surprise the serious student of the Scriptures and history. Job appears to have been none other than Pharaoh Cheops who built the Great Pyramid, a staunch believer in immediate life after death (or, depending on how you look at it, life after life).
Arguments Against Immortality Still Persist
One of the major arguments presented against the idea of man's immortality is that the Bible emphasises 'hell' (in one of its forms) as nothing less than the burial plot, man's final physical resting place. Indeed, they have a case. After all, the word 'hell' is an English term meaning nothing more than a hole in the ground! It is argued, almost convincingly, that Mediaeval peasants talked of 'planting potatoes in hell [in the ground] for the winter.' The Hebrew Sheol (it is said) is the word most often used to refer to the grave. Well, to some extent this is correct. But Gentile Christians ought to ask Jews what their own terminology really means! In the Jewish thoughtform sheol represented a magnified burial site. And sheol was only one Hebrew word for 'the grave.'
Please note these further words and look them up in their contexts: geburah (Gen 35.20); bei (Job 30.24); geber (Gen 50.5); beer [pit, or sunken well] (Ps 55.23 'pit of destruction' = beer'shachath: 69.15 etc); shachath [place of bodily corruption] (Job 17.14; Ps 16.10; 49.9); bor [pit or sunken well. It is also translated to represent a prison] (Ps 28.1; Isa 49.19).
These words signify a burial plot, and no thought is entertained of conscious awareness beyond the grave. But with the advent of the idea of sheol our vision is enlarged. For, despite what the cultists say to the contrary, the Hebrew sheol refers to the STATE of the dead. And while it CAN most certainly include the grave, it also signifies "the unseen state, the underworld."
This is the reason behind Jacob's sorrowful dirge, in mourning for his son Joseph, "I shall go down to Sheol to my son, mourning" (Gen 37.35). This was not wishful thinking on Jacob's part, nor a pitiful flight into poetic eloquence. He thought his son was dead. He did not expect to rejoin his son in the same grave, but rather he knew he would see him again in Sheol -- his own final earthly destination -- beyond the grave. Granted, while sheol was often used as a mere synonym for death itself (Num 16.33; 2 Sam 22.6; 1 Kings 2.6 etc) there are other references that even speak of God entering Sheol, as a place quite apparently distinct and divorced from the grave (Deut 32.22; Job 11.8; Psa 139.8).
At this juncture we need to quickly cover another aspect of death and dying. That is the biblical revelation concerning the Hebrew, rephaim. On several occasions rephaim is associated and connected with the underworld, Sheol.
Rephaim actually means the "shades" or "shadows" of the departed dead. In the common language of today we would describe shades as the spirits of the dead. That is how the Bible describes them, always linked with the departed dead in the netherworld. "The SHADES below tremble...Sheol is naked before God" (Job 26.5-6). "Sheol is stirred...it rouses the SHADES to greet you" (Isa 14.9). "The SHADES are there...in the depths of Sheol" (Prov 9.18). Not only are the departed spirits considered "shades" of their former selves, in early primitive Israelite thought (especially during the reign of Saul) the ancestral dead were thought of as being quite able to exert eerie, foreboding influence on the lives of the living in dramatic ways (see 1 Sam 28.13. In this famous passage of Scripture the term rendered "ghostly form" in the New English Bible comes from the Hebrew elohim -- God or gods). Further, Psalm 16.13 refers to the dead as "the gods [qadosh] who are in the earth."
If those who purport "human extinction at death" are right, and none of us possess anything remotely resembling a "spark of the Divine" then WHY does the prophet Isaiah (whose very writings are used by these same people to demonstrate that man is nothing more than material dust) proclaim the descent of the king of Babylon into Sheol in vivid, dramatic terms that can only be understood within a context of inherent immortality?
Speaking of the very human Babylonian king, Isaiah cries in rapture: "How you are fallen from heaven, O Day Star, son of the Dawn! How you are cut down to the ground, you who laid the nations low! You said in your heart, 'I will ascend to heaven; above the stars of God I will set my throne on high; I will sit on the Mount of Assembly in the far north; I will ascend above the heights of the clouds; I will make myself like the Most High.' But you are brought down to Sheol, to the depths of the pit" (Isa 14.12-15).
The ancient king of Babylon was destroyed by Yahweh. The future king of Babylon will also be destroyed by Yahweh, and Israel will rejoice in a song of scorn and mock her former oppressor (Isa 14.3). When the king arrives in Sheol he is greeted by pagan kings who preceded him, but they are nothing of their former selves. Rather, they are shadowy replicas -- shades -- of their greatness. The Babylonian emperor will lie in mud and filth and be covered in worms and maggots.
"Sheol beneath is stirred up to meet you when you come; it rouses the shades to greet you, all who were leaders of the earth. It raises from their thrones all who were kings of the nations. All of them will speak and say to you: 'You too have become as weak as we! You too have become like us!' Your pomp is brought down to Sheol, the sound of your harps; crawling maggots are the bed beneath you, and squirming worms your covering" (Isa 14.9-11).
The scene that greets us causes inner revulsion. Its enough to scare the socks off your feet. Or, at least, it should be. Sure, it can well be said that Isaiah is using symbolic language to describe the fall of the king of Babylon. We agree. Of course he is! And we could argue that the imagery is indeed pagan to the core. Of course it is! That cannot be argued.
BUT the point is that the prophet IS using pagan imagery! He is using borrowed language of the nations surrounding Israel to describe in lurid forms and terminology what HAS occurred to Babylon's king.
If what he is saying is patently untrue, then Isaiah is introducing paganistic values without proper cause into the holy Spirit-inspired volume that we call the Sacred Scriptures. This cannot be the case. The emperor of Babylon died and entered
Sheol to be greeted in dreamy pomp and vague ceremony by shadowy shades who had lost all hope of escape from the grip of the subterranean world of the dead.
There can be no doubt that life persists after the death of the body. We can laugh about it, deride those who believe in it. After all, the Bible seems to tell us that we are dependent upon the resurrection from the dead to gain immortality. Yet, with the advances of knowledge into first century cultural attitudes and religious beliefs, it has become imperative that the concept of resurrection be reconsidered in the light of the Jewish thoughtform of the first century, which is vividly reflected in the Messianic Scriptures. We must not give in to the temptation of interpreting the NT through modern twentieth century European religious dress. Yeshua made it quite plain that "God [said] I am the God of Abraham, and the God of Isaac, and the God of Jacob." He rapidly added: "God is not the God of the dead but of the living" (Mt 22.32). Concerning Abra-ham, Isaac and Jacob --the Fathers of the Faith -- Yeshua did not consider them dead at all: rather, "All are alive for God" (Lk 20.38).
In Hebrews 11 -- the faith chapter of the Bible -- we read mention of those men and women of God who loved not their lives to the death, and who worked awesome miracles because they had finally mastered the forces that shape human destiny. After discussing these saints and the fact that "they all DIED in faith not having inherited the promises" (11.13) the unknown author proceeds to inform us that they (the saints who were DEAD) could have returned to this earthly pilgrimage -- "to bend their way back again" (11.15 Greek). Instead they "desire a better, that is, a heavenly" (11.16 "country" appears in some versions but is not in the earliest mss).
The answer that the rebirth theory offers to the problem of evil in "undeserved" suffering completely exonerates God from charges of cruelty, injustice, favouritism. God is not placed into the role of universal policeman, for karma, the Pauline law of "cause and effect," is self-operative: "Whatsoever we sow we reap" (Job 4.8; Gal 6.7).
We can say confidently, therefore, that based upon the Holy Scriptures life persists after our decease. We can also declare, confidently, that those who do not believe they are immortal are in for the surprise of their life when they die! As for this lecturer, I am not afraid of facing the truth. I have done so many times in my life, and I expect to do so many more times before God calls me "home." My ultimate truth is "Mashiach and Him crucified," not just for me personally, but also for my world. When all is said and done I pray sincerely that the evil I have put into the world will not cause others to suffer too much, and that my little life will somehow fit into God's plan for the Kingdom, when death will be no more. May His Kingdom come.
BRI-IMCF


It hard to get it all done when it comes to Social Media Marketing. Hopefully, the following checklist will help out.
Four Times Each Year ….
Set goals for your Social Media efforts. What do you hope to achieve from all of the effort and energy you invest in your social media marketing?
Review the analytics for each of your social media platforms. Are you on track for achieving your quarterly goals?
Send reminders to your networking partners reminding them to share your posts and social media content with their networks.
Brainstorm a list of the topics you'll write about and post about each week. Find the research, images and content now. It is much easier to stay on track with posting when you already have the plan in place.
Set Google alerts to notify you when your brand is mentioned online. This way you'll always have a chance to not only thank those who are saying good things about your brand, but also deal with issues right away.
Search for and invite others to like your Facebook page, follow you on Twitter or Pinterest, join your YouTube channel. Pick a different platform each week and target that platform for growth. It is a continuous effort to grow your community.
Schedule your posts from your planning calendar. In many social media platforms you can schedule when your posts are added to the streams. This will help you stay on track with continuous, regular posting.
Write and post a blog to your site. Not only will this make the search engines happy … it generates great content to distribute via your social media channels.
Each and Every Day ….
Realistically, two, maybe three times per week.
Always respond to messages you receive from your social media networks. Be sure all each social media platform's setting is set to email you, when someone engages with you via social media.
Twitter – It is ok to post up to as many as five times per day on Twitter. Schedule similar tweets at different times throughout the day – to reach a higher percentage of your followers.
Facebook – It is ok to post up to twice per day on Facebook. But please make sure they aren't posted back to back. Make sure there is some time between your posts. As with all posting, remember the 80-20 rule: 80% of the time post something of value, 20% it is ok to be promotional.
Google+ - It is ok to post up to three times per day on Google+. Google+ posts do appear in search results, so this is another way to increase your brand exposure not just via social media, but in general a well.
Pinterest and Instagram – It is ok to post more often if you are in an industry that is supported by great photographs – such as food or home décor. However, those industries that are less photogenic can post less often.
What tricks and strategies do you use to help keep yourself on track when it comes to your Social Media Strategy?


text:
Suleiman Al-Hakeem (en arabe: سليمان الحكيم), né le  janvier 1950 et mort le 5 octobre 2019 à Ismaïlia, est un écrivain, critique d'art et journaliste Égyptien. En 1973, Al-Hakeem a obtenu un diplôme en journalisme de l'Université du Caire.

Notes et références

Notes

Références

Annexes

Articles connexes
Youssef Idriss

Liens externes

Écrivain égyptien du XXe siècle
Écrivain égyptien du XXIe siècle
Journaliste égyptien

redpajama_set_name: RedPajamaWikipedia


On the 11th day of the first month of Tibetan New Year, fourteen European students of the Pathgate Institute of Buddhist Studies led by Lama Dondrup Dorje arrived at the Namdroling Monastery in South India, to receive the ordination of Getshul Vows from His Holiness Penor Rinpoche. Thanks to Lama Dondrup Dorje making request on their behalf, students were blessed to receive their ordination from His Holiness personally.
During their time at Namdroling, Lama Dondrup Dorje arranged for students to pay respects to many senior tulkus and khenpos at the monastery, several of whom gave the students impromptu advice on taking ordination.
Khenpo Tsewang Gyatso instructed students on the importance of not only taking vows, but also the importance of preserving the precepts for the rest of their lives. He talked of the need in training one's mind to develop confidence in the teaching; and he explained that in this degenerating time, when there are so many distractions and obstacles, it is difficult to maintain the vows, and so the merit of preserving it is one hundred times greater than that in the time of Lord Buddha.
Khenpo Sangye Wangdi, the former Principle of the Ngagyur Nyingma Institute spoke of the importance of renouncing our attachment to samsara and of maintaining our vows throughout our lives for the benefit of all sentient beings. He spoke of the importance of taking refuge in the Buddha as our teacher, the Dharma as the path, and the Sangha as our guide; and of generating a great store of loving-kindness, while developing a spacious and accommodating mind. Khenpo Sangye Wangdi explained the need to dedicate all our virtuous activities and to always look inward, correcting ourselves before trying to correct others.
Orgyen Tulku emphasised that Buddhism is not based on blind faith but is about actual practice based on reason. He then spoke with great humility of how we are all practising together to attain enlightenment, about the unbiased nature of Buddhism, and of how we are very fortunate to have such a very great Root Guru in His Holiness Penor Rinpoche and how wonderful that the students have such a skilful teacher in Lama Dondrup Dorje.
At the Ordination Ceremony His Holiness Penor Rinpoche, in front of all the assembled Khenpos, emphasised to the Pathgate students the importance of continuing to follow the guidance of Lama Dondrup Dorje; and the importance of protecting their vows for the rest of their lives, not just taking the vows for a few weeks or months, and of the consequences of not maintaining them. He spoke of the many Tibetans who have been able to maintain their vows, and that if we are able to do so we will become a model ordained Sangha in Europe. As Lama Dondrup Dorje made offerings to His Holiness and the assembled khenpos at the conclusion of the Ceremony, His Holiness Penor Rinpoche instructed Lama Dondrup Dorje of the need to continue to observe and guide the newly ordained in their practice.
During their time at the monastery the Pathgate students had the opportunity to see how warmly Lama Dondrup Dorje is recognised and received by a great many tulkus, khenpos and lamas. They also heard both directly from His Holiness Penor Rinpoche and indirectly from other sources, that His Holiness only granted their request for ordination because of His Holiness's belief in Lama Dondrup Dorje.
Apart from ensuring the students were properly cared for during their stay at Namdroling, Lama Dondrup Dorje was very much involved in overseeing a variety of Pathgate Partnership Programmes there such as the latest delivery of medical equipment to the Namling Hospital, the progress of a new Tibetan grammar text book for foreign students and other translation projects, as well as the procurement of new equipment for the monastery office and the setting up of other new sponsorships projects which range from the provision of funding for a retreat centre in Bhutan to the construction of new dormitory, office and class rooms at the Tsogyal Shedrub Dargyeling Nunnery.
All the students felt a tremendous sense of warmth and support from the monastic community at Namdroling. After their ordination, smiles were everywhere as all who saw them in their new robes congratulated them with joy.
His Holiness's last piece of advice to the students before their departure was practical instruction on how they should conduct their daily life as an ordained community and to emphasise the importance and benefit of protecting their Getshul Vows.
One final impromptu advice they received was at the Paris Charles de Gaulle International Airport from Khenpo Chimed Tsering who was arriving on the same plane from Bangalore. Khenpo Chimed Tseringhas founded many Palyul Dharma Centres and monasteries in Nepal, in addition to being the Head of the Buddhist Religious Affairs in the Nepalese Government. He was very happy to see Lama Dondrup Dorje and advised the newly ordained that to become a new monk or nun can be very exciting but they must not expect speedy results. Instead they should maintain a process of stable practice. He said that His Holiness Penor Rinpoche is a living Buddha and that we are all very fortunate to have the same Root Guru. He told the students that His Holiness speaks highly of Lama Dondrup Dorje's skilful means and so it is very good for students to follow his guidance.
Eleven of the newly ordained (Thubten Kunzang Namgyal, Thubten Palden Sherab, Thubten Loday GonpoThubten Nyima Drayang, Thubten Yeshe Gyurme, Thubten Wodzer Drolma, Thubten Jampal Lhamo, Thubten Namgyal Lhamo, Thubten Norbu Drolma, Thubten Sonam Yangtso, Thubten Gelek Lhamo) have been assigned to the Palyul Nyingmapa Buddhist Association (UK) with ten based at the Palyul Tibetan Buddhist Meditation Centre in Newcastle upon Tyne and one assigned to the Pathgate Study Group in London. Of the remaining three, Thubten Dawa Loday and Thubten Dorje Gyaltsen have been assigned to the Palyul Nyingmapa Buddhist Association (Greece) which is based at the Palyul Tibetan Buddhist Meditation Centre in Athens; while Thubten Ngodrub Drolma has been assigned to Dublin to oversee the Pathgate Study Group, which is affiliated to the Palyul Nyingmapa Buddhist Association (Ireland).


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redpajama_set_name: RedPajamaGithub


text:
Saint-Samson-de-la-Roque – miejscowość i gmina we Francji, w regionie Normandia, w departamencie Eure. Przez miejscowość przepływa Sekwana.

Według danych na rok 1990 gminę zamieszkiwało 271 osób, a gęstość zaludnienia wynosiła 17 osób/km² (wśród 1421 gmin Górnej Normandii Saint-Samson-de-la-Roque plasuje się na 638. miejscu pod względem liczby ludności, natomiast pod względem powierzchni na miejscu 114.).

Przypisy

Linki zewnętrzne
 Źródło danych:

Miejscowości w departamencie Eure


text:
Decoupling of the hemodynamic and activation-induced delays in functional magnetic resonance imaging
Bharat B. Biswal, Arvind P. Pathak, John L. Ulmer, Anthony G. Hudetz
Purpose: The objective of this study was to develop a technique to decouple the hemodynamic delay from the task-induced delay on a voxel-by-voxel basis in functional magnetic resonance imaging (fMRI) data sets. Prior fMRI studies have reported variability in temporal delays of up to several seconds among activated voxels. It is currently assumed that this variability primarily arises from differences in the onset of task-induced activation, although the precise source of these delays has not been well characterized. Here, we hypothesize that the total delay during task activation can be modeled as a combination of neuronal (caused by differences in onset of neuronal firing), vasomotor (caused by flow changes during activation), and transit (caused by differences in the red blood cell arrival time) delays. Method: Subjects were scanned using a sequential dynamic susceptibility contrast (DSC) protocol during rest and fMRI of the motor cortex using a bilateral finger-tapping task. The total delay was determined using correlation coefficient analysis, whereas the intrinsic delay was determined from the DSC MRI. Subtraction of the transit delay from the corresponding total delay for each voxel yielded the task-induced delay. Results: In all subjects, a transit delay of 2.3 (±1.1) seconds and a task-induced delay of 0.7 (±0.6) second was observed between voxels, which is in good agreement with reports in the literature using other techniques. These results demonstrate the feasibility of the DSC MRI for separating the hemodynamic and task-induced delays in fMRI studies. Conclusion: This approach has the potential to elucidate the temporal characteristics of the blood oxygenation level-dependent signal during fMRI as well as to further our understanding of the dynamics of the activation-induced signal in neuroimaging.
Journal of Computer Assisted Tomography
Blood oxygenation level-dependent
Dynamic susceptibility contrast
Functional magnetic resonance imaging
Hemodynamic delay
Task-induced delay
Dive into the research topics of 'Decoupling of the hemodynamic and activation-induced delays in functional magnetic resonance imaging'. Together they form a unique fingerprint.
Hemodynamics Medicine & Life Sciences 100%
Fingers Medicine & Life Sciences 24%
Datasets Medicine & Life Sciences 21%
Erythrocytes Medicine & Life Sciences 21%
Biswal, B. B., Pathak, A. P., Ulmer, J. L., & Hudetz, A. G. (2003). Decoupling of the hemodynamic and activation-induced delays in functional magnetic resonance imaging. Journal of Computer Assisted Tomography, 27(2), 219-225. https://doi.org/10.1097/00004728-200303000-00019
Biswal, Bharat B. ; Pathak, Arvind P. ; Ulmer, John L. et al. / Decoupling of the hemodynamic and activation-induced delays in functional magnetic resonance imaging. In: Journal of Computer Assisted Tomography. 2003 ; Vol. 27, No. 2. pp. 219-225.
@article{41635e1c4b914e998d48c1b13b60988b,
title = "Decoupling of the hemodynamic and activation-induced delays in functional magnetic resonance imaging",
abstract = "Purpose: The objective of this study was to develop a technique to decouple the hemodynamic delay from the task-induced delay on a voxel-by-voxel basis in functional magnetic resonance imaging (fMRI) data sets. Prior fMRI studies have reported variability in temporal delays of up to several seconds among activated voxels. It is currently assumed that this variability primarily arises from differences in the onset of task-induced activation, although the precise source of these delays has not been well characterized. Here, we hypothesize that the total delay during task activation can be modeled as a combination of neuronal (caused by differences in onset of neuronal firing), vasomotor (caused by flow changes during activation), and transit (caused by differences in the red blood cell arrival time) delays. Method: Subjects were scanned using a sequential dynamic susceptibility contrast (DSC) protocol during rest and fMRI of the motor cortex using a bilateral finger-tapping task. The total delay was determined using correlation coefficient analysis, whereas the intrinsic delay was determined from the DSC MRI. Subtraction of the transit delay from the corresponding total delay for each voxel yielded the task-induced delay. Results: In all subjects, a transit delay of 2.3 (±1.1) seconds and a task-induced delay of 0.7 (±0.6) second was observed between voxels, which is in good agreement with reports in the literature using other techniques. These results demonstrate the feasibility of the DSC MRI for separating the hemodynamic and task-induced delays in fMRI studies. Conclusion: This approach has the potential to elucidate the temporal characteristics of the blood oxygenation level-dependent signal during fMRI as well as to further our understanding of the dynamics of the activation-induced signal in neuroimaging.",
keywords = "Blood oxygenation level-dependent, Decoupling, Dynamic susceptibility contrast, Functional magnetic resonance imaging, Hemodynamic delay, Task-induced delay",
author = "Biswal, {Bharat B.} and Pathak, {Arvind P.} and Ulmer, {John L.} and Hudetz, {Anthony G.}",
journal = "Journal of Computer Assisted Tomography",
Biswal, BB, Pathak, AP, Ulmer, JL & Hudetz, AG 2003, 'Decoupling of the hemodynamic and activation-induced delays in functional magnetic resonance imaging', Journal of Computer Assisted Tomography, vol. 27, no. 2, pp. 219-225. https://doi.org/10.1097/00004728-200303000-00019
Decoupling of the hemodynamic and activation-induced delays in functional magnetic resonance imaging. / Biswal, Bharat B.; Pathak, Arvind P.; Ulmer, John L. et al.
In: Journal of Computer Assisted Tomography, Vol. 27, No. 2, 03.2003, p. 219-225.
T1 - Decoupling of the hemodynamic and activation-induced delays in functional magnetic resonance imaging
AU - Biswal, Bharat B.
AU - Pathak, Arvind P.
AU - Ulmer, John L.
AU - Hudetz, Anthony G.
N2 - Purpose: The objective of this study was to develop a technique to decouple the hemodynamic delay from the task-induced delay on a voxel-by-voxel basis in functional magnetic resonance imaging (fMRI) data sets. Prior fMRI studies have reported variability in temporal delays of up to several seconds among activated voxels. It is currently assumed that this variability primarily arises from differences in the onset of task-induced activation, although the precise source of these delays has not been well characterized. Here, we hypothesize that the total delay during task activation can be modeled as a combination of neuronal (caused by differences in onset of neuronal firing), vasomotor (caused by flow changes during activation), and transit (caused by differences in the red blood cell arrival time) delays. Method: Subjects were scanned using a sequential dynamic susceptibility contrast (DSC) protocol during rest and fMRI of the motor cortex using a bilateral finger-tapping task. The total delay was determined using correlation coefficient analysis, whereas the intrinsic delay was determined from the DSC MRI. Subtraction of the transit delay from the corresponding total delay for each voxel yielded the task-induced delay. Results: In all subjects, a transit delay of 2.3 (±1.1) seconds and a task-induced delay of 0.7 (±0.6) second was observed between voxels, which is in good agreement with reports in the literature using other techniques. These results demonstrate the feasibility of the DSC MRI for separating the hemodynamic and task-induced delays in fMRI studies. Conclusion: This approach has the potential to elucidate the temporal characteristics of the blood oxygenation level-dependent signal during fMRI as well as to further our understanding of the dynamics of the activation-induced signal in neuroimaging.
AB - Purpose: The objective of this study was to develop a technique to decouple the hemodynamic delay from the task-induced delay on a voxel-by-voxel basis in functional magnetic resonance imaging (fMRI) data sets. Prior fMRI studies have reported variability in temporal delays of up to several seconds among activated voxels. It is currently assumed that this variability primarily arises from differences in the onset of task-induced activation, although the precise source of these delays has not been well characterized. Here, we hypothesize that the total delay during task activation can be modeled as a combination of neuronal (caused by differences in onset of neuronal firing), vasomotor (caused by flow changes during activation), and transit (caused by differences in the red blood cell arrival time) delays. Method: Subjects were scanned using a sequential dynamic susceptibility contrast (DSC) protocol during rest and fMRI of the motor cortex using a bilateral finger-tapping task. The total delay was determined using correlation coefficient analysis, whereas the intrinsic delay was determined from the DSC MRI. Subtraction of the transit delay from the corresponding total delay for each voxel yielded the task-induced delay. Results: In all subjects, a transit delay of 2.3 (±1.1) seconds and a task-induced delay of 0.7 (±0.6) second was observed between voxels, which is in good agreement with reports in the literature using other techniques. These results demonstrate the feasibility of the DSC MRI for separating the hemodynamic and task-induced delays in fMRI studies. Conclusion: This approach has the potential to elucidate the temporal characteristics of the blood oxygenation level-dependent signal during fMRI as well as to further our understanding of the dynamics of the activation-induced signal in neuroimaging.
KW - Blood oxygenation level-dependent
KW - Decoupling
KW - Dynamic susceptibility contrast
KW - Functional magnetic resonance imaging
KW - Hemodynamic delay
KW - Task-induced delay
JO - Journal of Computer Assisted Tomography
JF - Journal of Computer Assisted Tomography
Biswal BB, Pathak AP, Ulmer JL, Hudetz AG. Decoupling of the hemodynamic and activation-induced delays in functional magnetic resonance imaging. Journal of Computer Assisted Tomography. 2003 Mar;27(2):219-225. doi: 10.1097/00004728-200303000-00019

redpajama_set_name: RedPajamaCommonCrawl


text:
Movies by Mills (November 2018)
a distraction, it does make you think how you would like to see some of the films again or finger-through your DVD collection to watch and see things you never noticed before. I've never bought that cliché that you should take people out of the narrative, take people out of that dramatic illusion. I'm more of a person who loves his grandmother. I'm thinking when a grandmother sits at the foot of your bed and tells you a bedtime story, you get absorbed into the story, notice her style of telling a story. Some parts you should tell badly, other parts charmingly. You're totally sucked into the story. You've been scared, moved, engaged, and the every now and then you notice your grandmother has a dental whistle or her nose hair or that she's getting pretty wrinkly and that she's sitting on your foot, and the you go back into the story. I am one of those filmmakers that likes to show the grandmother.
Guy Maddin's body of work is impressive. He is a natural film buff and has spent hours upon hours watching films. His many interests and obsessions are reflected in his work. Canadian born, Maddin's first film was produced through the Winnipeg Film Group and was a haunting family fable called The Dead Father. His second film became a cult hit, Tales from the Gimli Hospital. The film played for months as a midnight movie in New York City and led the way to his delirious movie, Archangel, which is a story of amnesiac lovers skirting the northern frontiers of World War 1, and its release brought Maddin the U.S. Society of Film Critics prize for Best Experimental Film of the Year. This triumphant film was his first film in colour and was a story of repression and unnatural couplings called Careful. It was screened at the Toronto Film Festival, Tokyo Film Festival and New York. In 1995, Maddin created a short filmic prose-poem based on the work of Belgian charcoalier Odilon Redon. It was organised by the BBC who also invited such directors as Jonathan Demme, Jane Campion and Tim Burton. The resulting production won a Special Jury Citation at the Toronto Film Festival and played festivals from New York to London to Telluride, Colorado. The same year, he was the recipient of the Telluride Medal for Life Time Achievement at the festival. He is the youngest person ever to have been awarded this honour. Two years later he made his biggest budget film to date: Twilight of the Ice Nympths, the shooting of which is documented inn the Noam Gonick's film Waiting for Twilight. Maddin has also made several Short Films, few of which have been seen. In 200, along with other notable Canadian filmmakers. Maddin was commissioned to make six-minute "prelude" for the Toronto International Film Festival in celebration of their 25th anniversary. The resulting short film, The Heart of the World, was proclaimed by many festival-goers and critics to be the best film of the entire festival and became the most acclaimed film to date of Maddin's career. It won a special award from the National Society of Film Critics as the best experiment-al film of the year and won the Golden Gate Award at the San Francisco Film Festival for best narrative short and was voted one of the best films of 2001 by both J. Hoberman OF Village Voice, and A.O. Scott of the New York Times.
www.moviesbymills.com
Published on Nov 4, 2018
A magazine for discerning cinemagoers and filmmakers. Welcome to our special BFI London Film Festival Edition with coverage reviews of 15 films which were screened at the National Film Theatre, South Bank and the Central Picturehouse, Piccadilly. This Months Reviews: The Man Who Killed Don Quixote Wildlife Arctic The Guilty They'll Love Me When I'm Dead Roma Sometimes Always Never The Old Man And The Gun Beautiful Boy Happy as Lazzaro John McEnroe: In the Realm of Perfection The Green Fog The Kindergarten Teacher Only You The Sisters Brothers Wildlife – Interview Paul Dano and Zoe Kazan. Cinema Retrospect - First Man
Brian Mills


Leslie C. Carey joined Long & DiPietro, LLP in February of 2015. She concentrates in Employment Law, Labor Relations, School Law and Special Education Law. Prior to joining Long & DiPietro, she was an associate at a boutique real estate, land use and civil litigation firm in Andover, Massachusetts, representing clients in both transactional and civil litigation matters. During law school, Leslie was a teaching assistant and interned for Hon. Judith Gail Dein, Magistrate Judge for the U. S. District Court, District of Massachusetts, as well as for a large teachers' union and two large Boston law firms. She is a graduate of Tufts University (B.A. 2001) and Northeastern University School of Law (J.D. 2007). Leslie has been admitted to the Massachusetts and Rhode Island bars since 2007.
Leslie C. Carey can be reached by email at lcarey@long-law.com.


Tire Review and AskPatty.com have signed a two-year extension of their joint venture AskPatty.com Certified Female Friendly Tire and Service Centers program.
The program provides tire dealers in the U.S. and Canada extensive on-going training and marketing support designed to help them attract, assist and retain women customers. Since the program launched in April 2009, dozens of tire dealers in North America have been certified as "female friendly" under the program.


text:
Andreas Stangl (* 15. Dezember 1969) ist ein österreichischer Gewerkschafter und Sozialdemokrat. Seit November 2021 ist er Präsident der Arbeiterkammer Oberösterreich. Im Mai 2022 wurde er zum ÖGB-Landesvorsitzenden in Oberösterreich gewählt.

Berufslaufbahn
Andreas Stangl erlernte in der AMAG in Ranshofen einen Metallberuf und ist seit seiner Jugend in der Gewerkschaft aktiv. Er war Betriebsratsvorsitzender, Geschäftsführer der Gewerkschaft der Privatangestellten (GPA) Oberösterreich, Vorsitzender der Fraktion Sozialdemokratischer GewerkschafterInnen (FSG) in der AK, stellvertretender Vorsitzender des ÖGB und AK-Vizepräsident in Oberösterreich.

Er war langjähriger Stadtrat und bis Jänner 2020 Vizebürgermeister der Stadt Leonding.

Gewerkschafter (Österreich)
Arbeiterkammerfunktionär
Politiker (Leonding)
Vizebürgermeister (Oberösterreich)
Österreicher
Geboren 1969
Mann


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Tacos, of course! Ok, also amazing on eggs and in soups, chili, Bloody Mary's, and cheese dips.
Tomatoes, white vinegar, water, apple cider vinegar, sugar, smoked ghost pepper, salt, spice, garlic powder, onion powder, xanthan gum.


text:
PDF2 PDF |Add To My Favorites | Version: 08/04/14 - Amended Senate 06/30/14 - Amended Senate 05/23/14 - Amended Assembly 04/22/14 - Amended Assembly 03/28/14 - Amended Assembly 01/15/14 - Introduced
AB-1516 CalWORKs: young child special needs supplement: supportive services.(2013-2014)
AB1516:v94#DOCUMENT
Amended IN Senate August 04, 2014
Amended IN Senate June 30, 2014
Amended IN Assembly April 22, 2014
Introduced by Assembly Member Gonzalez
(Coauthor: Assembly Member Stone)
(Coauthor: Senator Mitchell)
An act to amend Sections 11323.4 and 11450 of, and to add and repeal Chapter 4.7 (commencing with Section 18288) of Part 6 of Division 9 of, the Welfare and Institutions Code, relating to public social services.
AB 1516, as amended, Gonzalez. Public social services: diapers. CalWORKs: young child special needs supplement: supportive services.
Existing law requires each county to provide cash assistance and other social services to needy families through the California Work Opportunity and Responsibility to Kids (CalWORKs) program using federal Temporary Assistance to Needy Families (TANF) block grant program, state, and county funds. Existing law specifies the amounts of cash aid to be paid each month to CalWORKs recipients.
This bill would require that an additional young child special needs supplement be paid in the amount of $80 per month to a child who is under 2 years of age in an assistance unit, and that this amount be adjusted annually to reflect changes in the cost of living. The bill would require the State Department of Social Services to implement this provision through an all-county letter or similar instruction by April 1, 2015, and through regulations by July 1, 2016.
Existing law provides that necessary supportive services shall be available to every participant in the CalWORKs program, including child care, as specified.
This bill would give participants the option to request supportive services through the Internet Web site of the county if the county is capable of accepting those requests through its Internet Web site. If the county is not capable of accepting requests through its Internet Web site, the bill would require the county to accept those requests in the manner necessary to ensure that participants are able to request the supportive services they need.
By increasing the administrative duties of counties administering the CalWORKs program, the bill would impose a state-mandated local program.
This bill would also, until January 1, 2019, create the Unmet Diaper Need Financing Fund in the State Treasury and would require that moneys in the fund, upon appropriation by the Legislature, be distributed by the State Department of Public Health to entities that serve low-income children, as specified, and have identified dollar-for-dollar matching funding. The bill would require that money distributed to those entities be used for the purpose of meeting the unmet diaper needs of the communities served by the entities.
Existing law continuously appropriates moneys from the General Fund to defray a portion of county costs under the CalWORKs program.
This bill would instead provide that the continuous appropriation would not be made for purposes of implementing the bill.
The California Constitution requires the state to reimburse local agencies and school districts for certain costs mandated by the state. Statutory provisions establish procedures for making that reimbursement.
This bill would provide that, if the Commission on State Mandates determines that the bill contains costs mandated by the state, reimbursement for those costs shall be made pursuant to these statutory provisions.
Vote: MAJORITY Appropriation: NO Fiscal Committee: YES Local Program: YES
The Legislature hereby finds and declares all of the following:
(a) Existing federal law classifies diapers with cigarettes, alcohol, and pet food as disallowed purchases under CalFresh and the California Special Supplemental Food Program for Women, Infants, and Children.
(b) However, low-income parents cannot take advantage of free or subsidized child care if they cannot afford to leave disposable diapers at child care centers, a requirement for most child care centers.
(c) Without access to child care, these parents are less able to attend work or school on a consistent basis, leading to increased economic instability and a continuation of the cycle of poverty.
(d) In addition, the severe health and social consequences for babies and families who do not have access to diapers cannot be underestimated or overlooked.
(e) Lack of sufficient diapers can lead to multiple problems for families in need, including unhappy babies, unhealthy communities, undereducated toddlers, and underemployed adults.
(f) Access to diapers can make the difference for a family to become financially self-sufficient.
(g) Therefore, it is the intent of the Legislature to enact legislation that would empower beneficiaries of public assistance programs with young children in diapers to return to the workforce by removing unnecessary obstacles to obtaining diapers to the extent permitted by federal law, thereby ensuring the health and welfare of diaper-wearing children and their families.
Section 11323.4 of the Welfare and Institutions Code is amended to read:
11323.4.
(a) (1) Payments for supportive services, as described in Section 11323.2, shall be advanced to the participant, wherever necessary, and when desired by the participant, so that the participant need not use his or her funds to pay for these services. Payments for child care services shall be made in accordance with Article 15.5 (commencing with Section 8350) of Chapter 2 of Part 6 of the Education Code.
(2) A participant shall have the option to request supportive services, as described in Section 11323.2, through the Internet Web site of the county if the county is capable of accepting those requests through its Internet Web site. If the county is not capable of accepting requests through its Internet Web site, the county shall accept those requests in the manner necessary to ensure that participants are able to request the supportive services they need.
(b) The county welfare department shall take all reasonable steps necessary to promptly correct any overpayment or underpayment of supportive services payments to a recipient or a service provider, including, but not limited to, all cases involving fraud and abuse, consistent with procedures developed by the department.
(c) Notwithstanding any other provision of this article, any participant in on-the-job training who becomes ineligible for aid under this chapter due to earned income or hours worked, shall remain a participant in the program under this article for the duration of the on-the-job training assignment and shall be eligible for supportive services for the duration of the on-the-job training, provided this duration does not exceed the time limits otherwise applicable to the recipient.
(d) Notwithstanding any other provision of this article, any participant in on-the-job training, grant-based on-the-job training, supported work, or transitional employment who remains eligible for aid pursuant to this chapter, shall be eligible for transportation and ancillary expenses pursuant to paragraphs (2) and (3) of subdivision (a) of Section 11323.2.
(e) (1) Participants shall be encouraged to apply for financial aid, including educational grants, scholarships, and awards.
(2) To the extent permitted by federal law, the county shall coordinate with financial aid offices to establish procedures whereby the educational expenses of participants are met through available financial aid and the supportive services described in Section 11323.2. These procedures shall not result in duplication of payments, and shall require determinations to be made on an individual basis to ensure that using financial aid will not prevent the person's participation in his or her welfare-to-work plan.
(f) Notwithstanding Section 10850, for purposes of child care supportive services, county welfare departments shall share information necessary for the administration of the child care programs and the CalWORKs program.
Section 11450 of the Welfare and Institutions Code is amended to read:
(a) (1) Aid shall be paid for each needy family, which shall include all eligible brothers and sisters of each eligible applicant or recipient child and the parents of the children, but shall not include unborn children, or recipients of aid under Chapter 3 (commencing with Section 12000), qualified for aid under this chapter. In determining the amount of aid paid, and notwithstanding the minimum basic standards of adequate care specified in Section 11452, the family's income, exclusive of any amounts considered exempt as income or paid pursuant to subdivision (e) or Section 11453.1, determined for the prospective semiannual period pursuant to Sections 11265.1, 11265.2, and 11265.3, and then calculated pursuant to Section 11451.5, shall be deducted from the sum specified in the following table, as adjusted for cost-of-living increases pursuant to Section 11453 and paragraph (2). In no case shall the amount of aid paid for each month exceed the sum specified in the following table, as adjusted for cost-of-living increases pursuant to Section 11453 and paragraph (2), plus any special needs, as specified in subdivisions (c), (e), (f), and (g):
eligible needy
persons in
the same home
1 ........................
10 or more ........................
If, when, and during those times that the United States government increases or decreases its contributions in assistance of needy children in this state above or below the amount paid on July 1, 1972, the amounts specified in the above table shall be increased or decreased by an amount equal to that increase or decrease by the United States government, provided that no increase or decrease shall be subject to subsequent adjustment pursuant to Section 11453.
(2) The sums specified in paragraph (1) shall not be adjusted for cost of living for the 1990–91, 1991–92, 1992–93, 1993–94, 1994–95, 1995–96, 1996–97, and 1997–98 fiscal years, and through October 31, 1998, nor shall that amount be included in the base for calculating any cost-of-living increases for any fiscal year thereafter. Elimination of the cost-of-living adjustment pursuant to this paragraph shall satisfy the requirements of Section 11453.05, and no further reduction shall be made pursuant to that section.
(b) (1) When the family does not include a needy child qualified for aid under this chapter, aid shall be paid to a pregnant mother who is 18 years of age or younger at any time after verification of pregnancy, in the amount that would otherwise be paid to one person, as specified in subdivision (a), if the mother, and child, if born, would have qualified for aid under this chapter. Verification of pregnancy shall be required as a condition of eligibility for aid under this subdivision.
(2) Notwithstanding paragraph (1), when the family does not include a needy child qualified for aid under this chapter, aid shall be paid to a pregnant mother for the month in which the birth is anticipated and for the three-month period immediately prior to the month in which the birth is anticipated in the amount that would otherwise be paid to one person, as specified in subdivision (a), if the mother, and child, if born, would have qualified for aid under this chapter. Verification of pregnancy shall be required as a condition of eligibility for aid under this subdivision.
(3) Paragraph (1) shall apply only when the Cal-Learn Program is operative.
(c) The amount of forty-seven dollars ($47) per month shall be paid to pregnant mothers qualified for aid under subdivision (a) or (b) to meet special needs resulting from pregnancy if the mother, and child, if born, would have qualified for aid under this chapter. County welfare departments shall refer all recipients of aid under this subdivision to a local provider of the Women, Infants, and Children program. If that payment to pregnant mothers qualified for aid under subdivision (a) is considered income under federal law in the first five months of pregnancy, payments under this subdivision shall not apply to persons eligible under subdivision (a), except for the month in which birth is anticipated and for the three-month period immediately prior to the month in which delivery is anticipated, if the mother, and the child, if born, would have qualified for aid under this chapter.
(d) For children receiving AFDC-FC under this chapter, there shall be paid, exclusive of any amount considered exempt as income, an amount of aid each month which, when added to the child's income, is equal to the rate specified in Section 11460, 11461, 11462, 11462.1, or 11463. In addition, the child shall be eligible for special needs, as specified in departmental regulations.
(e) In addition to the amounts payable under subdivision (a) and Section 11453.1, a family shall be entitled to receive an allowance for recurring special needs not common to a majority of recipients. These recurring special needs shall include, but not be limited to, special diets upon the recommendation of a physician for circumstances other than pregnancy, and unusual costs of transportation, laundry, housekeeping services, telephone, and utilities. The recurring special needs allowance for each family per month shall not exceed that amount resulting from multiplying the sum of ten dollars ($10) by the number of recipients in the family who are eligible for assistance.
(f) After a family has used all available liquid resources, both exempt and nonexempt, in excess of one hundred dollars ($100), with the exception of funds deposited in a restricted account described in subdivision (a) of Section 11155.2, the family shall also be entitled to receive an allowance for nonrecurring special needs.
(1) An allowance for nonrecurring special needs shall be granted for replacement of clothing and household equipment and for emergency housing needs other than those needs addressed by paragraph (2). These needs shall be caused by sudden and unusual circumstances beyond the control of the needy family. The department shall establish the allowance for each of the nonrecurring special need items. The sum of all nonrecurring special needs provided by this subdivision shall not exceed six hundred dollars ($600) per event.
(2) Homeless assistance is available to a homeless family seeking shelter when the family is eligible for aid under this chapter. Homeless assistance for temporary shelter is also available to homeless families which are apparently eligible for aid under this chapter. Apparent eligibility exists when evidence presented by the applicant, or which is otherwise available to the county welfare department, and the information provided on the application documents indicate that there would be eligibility for aid under this chapter if the evidence and information were verified. However, an alien applicant who does not provide verification of his or her eligible alien status, or a woman with no eligible children who does not provide medical verification of pregnancy, is not apparently eligible for purposes of this section.
A family is considered homeless, for the purpose of this section, when the family lacks a fixed and regular nighttime residence; or the family has a primary nighttime residence that is a supervised publicly or privately operated shelter designed to provide temporary living accommodations; or the family is residing in a public or private place not designed for, or ordinarily used as, a regular sleeping accommodation for human beings. A family is also considered homeless for the purpose of this section if the family has received a notice to pay rent or quit. The family shall demonstrate that the eviction is the result of a verified financial hardship as a result of extraordinary circumstances beyond their control, and not other lease or rental violations, and that the family is experiencing a financial crisis that could result in homelessness if preventative assistance is not provided.
(A) (i) A nonrecurring special need of sixty-five dollars ($65) a day shall be available to families of up to four members for the costs of temporary shelter, subject to the requirements of this paragraph. The fifth and additional members of the family shall each receive fifteen dollars ($15) per day, up to a daily maximum of one hundred twenty-five dollars ($125). County welfare departments may increase the daily amount available for temporary shelter as necessary to secure the additional bedspace needed by the family.
(ii) This special need shall be granted or denied immediately upon the family's application for homeless assistance, and benefits shall be available for up to three working days. The county welfare department shall verify the family's homelessness within the first three working days and if the family meets the criteria of questionable homelessness established by the department, the county welfare department shall refer the family to its early fraud prevention and detection unit, if the county has such a unit, for assistance in the verification of homelessness within this period.
(iii) After homelessness has been verified, the three-day limit shall be extended for a period of time which, when added to the initial benefits provided, does not exceed a total of 16 calendar days. This extension of benefits shall be done in increments of one week and shall be based upon searching for permanent housing which shall be documented on a housing search form; good cause; or other circumstances defined by the department. Documentation of a housing search shall be required for the initial extension of benefits beyond the three-day limit and on a weekly basis thereafter as long as the family is receiving temporary shelter benefits. Good cause shall include, but is not limited to, situations in which the county welfare department has determined that the family, to the extent it is capable, has made a good faith but unsuccessful effort to secure permanent housing while receiving temporary shelter benefits.
(B) A nonrecurring special need for permanent housing assistance is available to pay for last month's rent and security deposits when these payments are reasonable conditions of securing a residence, or to pay for up to two months of rent arrearages, when these payments are a reasonable condition of preventing eviction.
The last month's rent or monthly arrearage portion of the payment (i) shall not exceed 80 percent of the family's total monthly household income without the value of CalFresh benefits or special needs for a family of that size and (ii) shall only be made to families that have found permanent housing costing no more than 80 percent of the family's total monthly household income without the value of CalFresh benefits or special needs for a family of that size.
However, if the county welfare department determines that a family intends to reside with individuals who will be sharing housing costs, the county welfare department shall, in appropriate circumstances, set aside the condition specified in clause (ii) of the preceding paragraph.
(C) The nonrecurring special need for permanent housing assistance is also available to cover the standard costs of deposits for utilities which are necessary for the health and safety of the family.
(D) A payment for or denial of permanent housing assistance shall be issued no later than one working day from the time that a family presents evidence of the availability of permanent housing. If an applicant family provides evidence of the availability of permanent housing before the county welfare department has established eligibility for aid under this chapter, the county welfare department shall complete the eligibility determination so that the denial of or payment for permanent housing assistance is issued within one working day from the submission of evidence of the availability of permanent housing, unless the family has failed to provide all of the verification necessary to establish eligibility for aid under this chapter.
(E) (i) Except as provided in clauses (ii) and (iii), eligibility for the temporary shelter assistance and the permanent housing assistance pursuant to this paragraph shall be limited to one period of up to 16 consecutive calendar days of temporary assistance and one payment of permanent assistance. Any family that includes a parent or nonparent caretaker relative living in the home who has previously received temporary or permanent homeless assistance at any time on behalf of an eligible child shall not be eligible for further homeless assistance. Any person who applies for homeless assistance benefits shall be informed that the temporary shelter benefit of up to 16 consecutive days is available only once in a lifetime, with certain exceptions, and that a break in the consecutive use of the benefit constitutes permanent exhaustion of the temporary benefit.
(ii) A family that becomes homeless as a direct and primary result of a state or federally declared natural disaster shall be eligible for temporary and permanent homeless assistance.
(iii) A family shall be eligible for temporary and permanent homeless assistance when homelessness is a direct result of domestic violence by a spouse, partner, or roommate; physical or mental illness that is medically verified that shall not include a diagnosis of alcoholism, drug addiction, or psychological stress; or, the uninhabitability of the former residence caused by sudden and unusual circumstances beyond the control of the family including natural catastrophe, fire, or condemnation. These circumstances shall be verified by a third-party governmental or private health and human services agency, except that domestic violence may also be verified by a sworn statement by the victim, as provided under Section 11495.25. Homeless assistance payments based on these specific circumstances may not be received more often than once in any 12-month period. In addition, if the domestic violence is verified by a sworn statement by the victim, the homeless assistance payments shall be limited to two periods of not more than 16 consecutive calendar days of temporary assistance and two payments of permanent assistance. A county may require that a recipient of homeless assistance benefits who qualifies under this paragraph for a second time in a 24-month period participate in a homelessness avoidance case plan as a condition of eligibility for homeless assistance benefits. The county welfare department shall immediately inform recipients who verify domestic violence by a sworn statement pursuant to clause (iii) of the availability of domestic violence counseling and services, and refer those recipients to services upon request.
(iv) If a county requires a recipient who verifies domestic violence by a sworn statement to participate in a homelessness avoidance case plan pursuant to clause (iii), the plan shall include the provision of domestic violence services, if appropriate.
(v) If a recipient seeking homeless assistance based on domestic violence pursuant to clause (iii) has previously received homelessness avoidance services based on domestic violence, the county shall review whether services were offered to the recipient and consider what additional services would assist the recipient in leaving the domestic violence situation.
(vi) The county welfare department shall report to the department through a statewide homeless assistance payment indicator system, necessary data, as requested by the department, regarding all recipients of aid under this paragraph.
(F) The county welfare departments, and all other entities participating in the costs of the CalWORKs program, have the right in their share to any refunds resulting from payment of the permanent housing. However, if an emergency requires the family to move within the 12-month period specified in subparagraph (E), the family shall be allowed to use any refunds received from its deposits to meet the costs of moving to another residence.
(G) Payments to providers for temporary shelter and permanent housing and utilities shall be made on behalf of families requesting these payments.
(H) The daily amount for the temporary shelter special need for homeless assistance may be increased if authorized by the current year's Budget Act by specifying a different daily allowance and appropriating the funds therefor.
(I) No payment shall be made pursuant to this paragraph unless the provider of housing is a commercial establishment, shelter, or person in the business of renting properties who has a history of renting properties.
(g) (1) In addition to any other amounts payable under this section or any other law, a young child special needs supplement shall be paid in the amount of eighty dollars ($80) per month to any child under two years of age who is in an assistance unit. This amount shall be adjusted annually pursuant to Section 11453.
(2) Notwithstanding the Administrative Procedure Act (Chapter 3.5 (commencing with Section 11340) of Part 1 of Division 3 of Title 2 of the Government Code), the department shall implement this subdivision through an all-county letter or similar instruction from the director no later than April 1, 2015.
(3) The department shall adopt regulations as necessary to implement this subdivision no later than July 1, 2016.
(h) The department shall establish rules and regulations ensuring the uniform application statewide of this section.
(i) The department shall notify all applicants and recipients of aid through the standardized application form that these benefits are available and shall provide an opportunity for recipients to apply for the funds quickly and efficiently.
(j) Except for the purposes of Section 15200, the amounts payable to recipients pursuant to Section 11453.1 shall not constitute part of the payment schedule set forth in subdivision (a).
The amounts payable to recipients pursuant to Section 11453.1 shall not constitute income to recipients of aid under this section.
(k) For children receiving Kin-GAP pursuant to Article 4.5 (commencing with Section 11360) or Article 4.7 (commencing with Section 11385) there shall be paid, exclusive of any amount considered exempt as income, an amount of aid each month, which, when added to the child's income, is equal to the rate specified in Sections 11364 and 11387.
(l) (1) This section shall become operative on April 1, 2013. A county shall implement the semiannual reporting requirements in accordance with the act that added this section no later than October 1, 2013.
(2) Upon implementation described in paragraph (1), each county shall provide a certificate to the director certifying that semiannual reporting has been implemented in the county.
(3) Upon filing the certificate described in paragraph (2), a county shall comply with the semiannual reporting provisions of this section.
SEC. 4.Chapter 4.7 (commencing with Section 18288) is added to Part 6 of Division 9 of the Welfare and Institutions Code, to read:
4.7.Unmet Diaper Need Financing Fund
For purposes of this chapter, the following definitions shall apply:
(a)"Fund" means the fund created by Section 18289.
(b)"Department" means the State Department of Public Health.
(a)There is hereby created in the State Treasury the Unmet Diaper Need Financing Fund for the purposes specified in this chapter.
(b)The fund shall consist of money accepted by the department from grants and donations from private entities and of public moneys transferred to the fund.
(c)(1)Moneys in the fund shall, upon appropriation by the Legislature, be distributed by the department to entities that meet both of the following requirements:
(A)Serve low-income children living in census tracts within the state in which 50 percent or more of the population of children are living below the federal poverty guideline.
(B)Have identified dollar-for-dollar matching funding from the federal government, the private sector, or any other available source.
(2)In making distributions under this subdivision, the department shall give priority to the entities that serve communities in census tracts with the highest poverty and highest racial and ethnic diversity.
(3)The money distributed pursuant to this subdivision shall be used by the recipient for the purpose of meeting the unmet diaper needs of the communities served by the recipient.
(d)Notwithstanding Section 16305.7 of the Government Code, all interest earned on the moneys that have been deposited into the fund shall be retained in the fund and used for purposes consistent with the fund.
This chapter shall remain in effect only until January 1, 2019, and as of that date is repealed, unless a later enacted statute, that is enacted before January 1, 2019, deletes or extends that date.
SEC. 5.SEC. 4.
No appropriation pursuant to Section 15200 of the Welfare and Institutions Code shall be made for purposes of implementing this act.
If the Commission on State Mandates determines that this act contains costs mandated by the state, reimbursement to local agencies and school districts for those costs shall be made pursuant to Part 7 (commencing with Section 17500) of Division 4 of Title 2 of the Government Code.


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text:
Q: How to divide a string into substrings? I would like to divide a string to sub-strings based on a given number , for example:
divide("string",1) = ["s","t","r","i","n","g"].

I have tried this, but no success .
lists:split(1,"string") = {"s", "tring"}

Any idea?

A: I would calculate the length once (since it's a slow operation) and then recursively use lists:split/2 until the list left is smaller than N:
divide(List, N) ->
  divide(List, N, length(List)).

divide(List, N, Length) when Length > N ->
  {A, B} = lists:split(N, List),
  [A | divide(B, N, Length - N)];
divide(List, _, _) ->
  [List].

1> c(a).
{ok,a}
2> a:divide("string", 1).
["s","t","r","i","n","g"]
3> a:divide("string", 2).
["st","ri","ng"]
4> a:divide("string", 3).
["str","ing"]
5> a:divide("string", 4).
["stri","ng"]
6> a:divide("string", 5).
["strin","g"]
7> a:divide("string", 6).
["string"]
8> a:divide("string", 7).
["string"]

A: I think @Dogbert solution is currently the best... But here an other implementation example with recursive loop.
divide_test() ->
    [?assertEqual(divide("string",1), ["s","t","r","i","n","g"]),
     ?assertEqual(divide("string",2), ["st","ri","ng"]),
     ?assertEqual(divide("string",3), ["str","ing"]),
     ?assertEqual(divide("string",4), ["stri","ng"])
    ].

-spec divide(list(), integer()) -> list(list()).
divide(String, Size)
  when is_list(String), is_integer(Size) ->
    divide(String, Size, 0, [], []).

-spec divide(list(), integer(), integer(), list(), list()) -> list(list()).
divide([], _, _, Buf, Result) ->
    Return = [lists:reverse(Buf)] ++ Result,
    lists:reverse(Return);
divide([H|T], Size, 0, Buf, Result) ->
    divide(T, Size, 1, [H] ++ Buf, Result);
divide([H|T], Size, Counter, Buf, Result) ->
    case Counter rem Size =:= 0 of
    true ->
        divide(T, Size, Counter+1, [H] ++ [], [lists:reverse(Buf)] ++ Result);
    false ->
        divide(T, Size, Counter+1, [H] ++ Buf, Result)
    end.

A: You can try this function. provided the number is > 0 less than or equal to string length divided by two.
first_substring(List, Separator) ->
     first_substring_loop(List, Separator, []).

first_substring_loop([], _, Reversed_First) ->
     lists:reverse(Reversed_First);
first_substring_loop(List, Separator, Reversed_First) ->
[H|T]= my_tuple_to_list(lists:split(Separator,List)),
       first_substring_loop(lists:flatten(T), Separator, [H|Reversed_First]).

my_tuple_to_list(Tuple) -> [element(T, Tuple) || T <- lists:seq(1, tuple_size(Tuple))].

the result is
1> fact:first_substring("string", 1).
["s","t","r","i","n","g"]
2> fact:first_substring("string", 2).
["st","ri","ng"]
3> fact:first_substring("string", 3).
["str","ing"]

A: A short simple solution can be:
divide(String, Length) -> divide(String, Length, []).
divide([], _, Acc) -> Acc;
divide(String, Length, Acc) ->
    {Res, Rest} = lists:split(min(Length, length(String)), String),
    divide(Rest, Length, Acc ++ [Res]).

Also for a specific case of splitting with length 1, a list comprehension can be used:
ListOfLetters = [[Letter] || Letter <- String].

redpajama_set_name: RedPajamaStackExchange


text:
Disappointment after individuals ignore restrictions and travel into areas of North Wales that are under local lockdown
LICENSED premises were visited and officers undertook targeted vehicle stops across four counties over the weekend.
This follows tighter restrictions in Conwy, Denbighshire, Flintshire and Wrexham, which came into force from Thursday, October 1 at 6pm.
Temporary assistant chief constable Nigel Harrison, from North Wales Police, said: "We'd like to take this opportunity to thank the vast majority of residents in Conwy, Denbighshire, Flintshire and Wrexham for listening to Government advice by staying within their counties.
"Most are fully supportive of the restrictions and understand the importance of why they have been imposed.
"However, disappointingly we had cause to speak to some individuals who had ignored the restrictions and who had travelled into parts of North Wales that is under local lockdown."
The incidents included an off road event involving 4×4 vehicles in Llwyneinion Woods in Rhos, Wrexham.
The landowner has been reported for Covid 19 offences.
"People should not think of ways of circumventing the law, this is about making sure loved ones don't die because of a few selfish actions, and the police should not be needed to reinforce common sense," temporary assistant chief constable Nigel Harrison added.
"The restrictions are necessary to fight Covid-19 and we all have a personal responsibility to comply to protect ourselves and loved ones from this deadly virus.
"Throughout the pandemic we've been working with our local authority partners to ensure that measures are in place to help communities and prevent the spread of COVID – 19. This will continue as we respond to the current situation.
"Teams continue to be out and about and will continue to engage with people, establish their individual circumstances and will continue to explain the risks and warn of the consequences of failing to comply with the guidance.
"The demand on North Wales Police has returned to pre-Covid level. As a result, it is essential that people comply with the restrictions to reduce the number of breaches which officers have to respond to.
"We need people to recognise that wilfully flouting the guidance places unnecessary strain on already stretched resources, and ultimately endangers those people who may need the Emergency Services in their hour of need.
"We all have a shared responsibility to protect the NHS, please use your common sense and help us together to save lives."
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I was asked recently what my food philosophy is. I love this question because, obviously, I love food. But food is more than creative trends and beautiful plating on instagram. My food philosophy has two components.
One. As a consumer, I look at everything I eat as a vote. I'm a relatively health-conscious eater, as I was raised by pescatarian hippies, so I try to eat food that promotes health and socially-conscious production. More and more consumers are demanding to know where their food comes from and there is a growing movement towards local, sustainable, and innovative agriculture. And as we know, the market provides what consumers want. If we keep asking for certain products, we will see more options become available catering to our demands. I love this. I think it's important to remember that our world is a delicate ecosystem, and the relationship we have with momma earth must be symbiotic. So I think of my food purchases as a vote every time I buy. A vote for organic. A vote for local. A vote for health.
Two. Food is about community. Think about it, have you ever been to a celebration of any kind where there was no food being served? No. Because sharing food is a cultural, intimate, and ancient practise that brings people together. Food transcends all culture, all songs and tradition, it spans globally as a shared communal focal point. When planning an event, I like to emphasize this to clients. Food is memorable and personal. I think designing menus that reflect your tastes, culture, and history helps immerse guests into the experience in a deeper way.
I've seen a lot of clients overlook the importance of food at their event, usually to save on the budget. I think besides from a fantastic photographer, food is the second most important expense of an event. The photographer is for you- so you have long lasting memories of your special occasion. Food is for your guests. Remember that if you're having a wedding, engagement party, birthday, or any social event involving a meal, what you're really hosting is a very glamorous and ornate dinner. What do you remember from events you attend? You usually remember the meal, the ambience, and the service. If the food is bad, you remember. If the flowers aren't your favorite, you probably won't write home about it. But bad food… bad food has moved mountains and caused wars*.
In the next few weeks I will be sourcing caterers around the city with important or unique food philosophies. I will pass along what I find to all of you so you can jump on the good-food train for your next event with me!
*Not historically accurate, or factual in any way.


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Tweedale/Buckland teamed up in 2016. Buckland's older brother Nicholas is the 2014 European Ice Dance bronze medalist (with Penny Coomes).