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MultiLit to provide programs under Closing the Gap Implementation Plan
Leading Australian literacy education provider, MultiLit Pty Ltd, is delighted to have been invited by the Australian Government to provide reading and spelling programs for students in majority Indigenous schools as part of the school education measures outlined in the Closing the Gap Implementation Plan.
Originating as a research initiative of Macquarie University, MultiLit is an Australian success story working with thousands of school communities, students and educators each year. MultiLit has been developing and publishing literacy programs for schools for more than 25 years and has offices in Sydney, Brisbane and Perth.
Over this period, MultiLit has worked extensively with government and non-government school systems to improve reading outcomes for students using its programs. This includes a long history and deep experience working with Aboriginal and Torres Strait Islander students and educators in urban and remote settings.
These efforts began in the early 1990s, when MultiLit Directors and Co-Founders Emeritus Professor Kevin Wheldall AM and Dr Robyn Wheldall worked with Redfern Public School on improving the literacy outcomes of their students.
Professor Wheldall and Dr Wheldall went on to collaborate with Indigenous leader Noel Pearson on pilot studies in 2005 using MultiLit programs with Aboriginal and Torres Strait Islander students in Coen, Cape York. In 2007, this relationship was formalised through the funding of MultiLit programs in four Cape York schools by the Commonwealth Government as part of the Welfare Reform Trial. The project saw MultiLit tutorial centres operating in three school sites in Cape York – Hope Vale, Mossman and Coen – from 2008, with an additional school site, Aurukun added in 2009. These tutorial centres offered formal literacy programs, including the MultiLit Reading Tutor Program and MiniLit program, for Aboriginal and Torres Strait Islander students to help fast-track their reading and related skills.
MultiLit partnered with the Exodus Foundation over a 20-year period to offer the Schoolwise Program, primarily at sites in Sydney's Ashfield and Redfern, to students at risk of becoming disaffected from school. This partnership included work demonstrating the efficacy of MultiLit's programs with Indigenous students, and in 2009, the program was expanded to three sites in Darwin, sponsored in part by the Commonwealth Government, with a specific focus on supporting Indigenous youth.
MultiLit also collaborated with the National Centre for Indigenous Excellence in 2012 on a trial of the Online Reading Tutor Program with Indigenous students in remote locations across Australia, as well as a trial of the MacqLit program with the Northern Territory Department of Education.
Most recently, in 2021, MultiLit commenced a research and implementation partnership with a multi-campus flexible learning centre in the Northern Territory, which caters predominantly for marginalised Indigenous young people.
"MultiLit looks forward to working with majority Indigenous school communities to provide the highest quality literacy instruction for their students. We know successful literacy outcomes underpin all other academic achievements," said Emeritus Professor Kevin Wheldall AM, Chairman of MultiLit and Director of the MultiLit Research Unit.
Commitment to evidence-based instruction
MultiLit is committed to an exceptional standard of evidence-based instruction. The company's program development is guided by a dedicated Research Unit, which comprises seven members with PhDs and other tertiary qualifications in literacy, speech pathology, and linguistics. MultiLit Directors Emeritus Professor Kevin Wheldall and Dr Robyn Wheldall maintain academic affiliations with Macquarie University.
During the program development process, MultiLit works with partner schools to ensure all programs are subjected to a rigorous and scientific process of development, field trial, pilot, and formal evaluation. Results of program evaluations are published in peer-reviewed academic journals and independent evaluations have been conducted.
Also underscoring MultiLit's commitment to lifting the bar on evidence-based education is our community education project, Five from Five, which provides free general resources, professional learning and consultancy on literacy teaching, planning, and policy to teachers, schools, school systems and education authorities.
Dr Jennifer Buckingham
Director of Strategy and Senior Research Fellow, MultiLit
e: jennifer.buckingham@multilit.com


Understanding the food chain as a structure of hierarchy and power, the project plunges us into a journey through the human species viewed as each of the links of the food chain where the (eco) system we manipulate and adjust to our needs is actually shaping and enslaving us.
The project consists of six multisensory works that explore the blurred boundaries between man-food-animal. The journey starts with the work Carnivore representing the producer link of the food chain. Thus, the human being is shown as packed meat with its functionality, traceability and available for purchase at their price per hour. The Herbivores installation shows how the human being feeds on money. In perfect symbiosis with advertising, money "gives us what we need" enslaving us to whatever is needed to get it. Pac-Art represents the carnivore link of the food chain. This interactive installation creates a dialogue between the popular video game Pac-Man and the painting Saturn by Goya to show how the struggle for power governs the relations among the beings of our human species. Four Legs Good, Two legs Bad represents the second consumer link of the food chain. This sonorous installation condenses the structure of the Orwellian society and John Cage's 4'33" to show that animal slaughter is as ruthless and chronic as human slaughter. The Plastivores link shows how the visual value of food has taken over the nutritional value of what we eat. This cyclic journey ends and begins with the decomposers link depicted by the work Substantial Equivalence. This video installation creates a parallelism between the life cycle of a genetically modified tomato crop and the life cycle of the human being gestated in vitro. Both cycles begin in the laboratory and each stage of their lives respond to the laws of a system of artificial selection that creates organisms adjustable to the requirements of the capitalist market.
Carnivore, 2016. Installation of the re-labelled packaged meat after the action at Sorli Supermarkets. Journalist, policeman, soldier, priest, administrative, artist, teacher, politician, engineer, lawyer.
Detail of the oil versions of Goya's Saturn on the side panels of Pac-Art.
Plastivores, 2017. Happening, community meal at Fabra i Coats.
Sticker on original Haribo Gold-Bear product.


A preset indexer can let a stepper motor run a predefined number of steps. This number of steps is usual set with a set of BCD switches or by a remote input from a PLC. To start the move there is an "Index" input. To activate an external device the indexers do have a "Ready" or "Done" output. Some units do have an additional "Load" input, to load the move distance in the preset indexer. This will give a faster reaction on the Index command.
Of course, the direction can be changed and the there are additional input for Jog, Run and Step, for example to do a manual setup before an index move.
This is a single printed circuit board which provides the translator functions of sequencing and switching logic and also includes an internal oscillator and pulse counting circuitry for complete control of the stepping rate, direction and number of steps taken.
Count insertion is done via external BCD logic switches such as BCD thumbwheel switches containing 5-digits plus direction functions. Other input data includes Index Start, Run and Single-Step Jog. A "Count Complete" signal is issued upon completion of motor motion. The PIM151 requires an external 24VDC, 6 ampere/5VDC, 1 ampere power supply. SLO-SYN Power Supply type MPS3000 or MPS3000X, is recommended for use with thePIM151.
The PIM 153 preset indexer module consists of an STM103 translator module with an add-on indexer board. It incorporates the translator functions of sequencing and switching logic and also includes an internal oscillator and pulse counting circuitry to provide complete control of the stepping rate, direction and number of steps taken. The unit will drive the motor in either the full-step (1. 8º steps) or half-step (0.9º steps) modes. Operation in the half-step mode allows finer positioning resolution with no sacrifice in positioning speed.
External BCD logic switches (not supplied) are used for count insertion. Switches such as BCD thumbwheel types containing 5-digits plus the direction function are ideal for this purpose. Other input data includes Index Start, Run and Single-Step Jog. A "Count Complete" signal is issued upon completion of motor motion. The PIM 153 requires an external power supply capable of providing 24VDC, 10 ampere/5VDC, 1 ampere. The MPS3000 and MPS3000X SLO-SYN Power Supplies described on page 12 are recommended for this purpose.
The TBM 155 is an open chassis unit incorporating a d-c power supply together with the sequencing and logic switching circuits needed for bidirectional control of a motor in indexing and other positioning applications. It drives the motor at rates to 5000 full-steps or 10,000 half-steps per second and provides acceleration and deceleration to assure accurate positioning.
Acceleration is adjustable within a 100 milliseconds to 1 second range and deceleration within a 100 to 500 milliseconds range minimum.
The TBM 155 can provide indexing motions up to 99,999 motor steps, controlled from external BCD logic switches or from a computer or microprocessor. The indexer can drive the motor in either the full-step switching sequence (1.8º motor steps) or the half-step switching sequence (0.9º motor steps). Positioning can be done at base speed or at high speed and jog and run modes are also provided.
The base speed range is a to 1000 full-steps or a to 2000 half-steps per second.
A TBM 155 preset indexer is adjusted at the factory for compatibility with a specific motor. Be sure to select the model intended for the motor which will be used. See the downloadable manual.


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In a plea from Guantánamo, Binyam Mohamed talks of "betrayal" by the UK
On September 10, the Independent featured an article about Guantánamo prisoner and British resident Binyam Mohamed, which included exclusive extracts from a statement that Binyam made on August 11 during a visit by Cori Crider, staff attorney for Reprieve, the legal action charity whose lawyers represent 31 prisoners in Guantánamo.
An Ethiopian-born Londoner, Binyam spent his 30th birthday in isolation in Guantánamo just weeks before Ms. Crider's visit. He has been imprisoned since April 2002, when he was seized in Pakistan during a particularly intense and paranoid phase of the "War on Terror." Rendered to Morocco by the CIA in July 2002, he was tortured on behalf of the United States for 18 months, and was then flown to Afghanistan, where he spent another nine months in the "Dark Prison," a CIA torture prison near Kabul, and the US military prison at Bagram airbase. He arrived in Guantánamo in June 2004.
In April this year, Binyam's lawyers submitted a request for documents in the possession of the British government relating to knowledge of his rendition and torture, based, in particular, on a visit to Binyam that was made by British agents in May 2002, when he was in a Pakistani jail but evidently under US supervision, and on questions that were put to him by his Pakistani torturers about his life in London, which could only have come from the British intelligence services.
When the government's lawyers refused to release this information, claiming that they had no responsibility to do so, Binyam's lawyers sued the government, arguing that the need for this information was pressing because Binyam was about to be put forward for trial at Guantánamo in the Military Commissions (described, in 2003, as a "kangaroo court" by Lord Steyn, a British law lord), and the information was needed to mount an effective defence to allegations that were produced under torture.
This, in turn, led to a judicial review in the High Court at the end of July, and a spectacular ruling, delivered on August 22 by Lord Justice Thomas and Mr. Justice Lloyd Jones, in which the judges ruled that David Miliband, the Foreign Secretary was "under a duty" to disclose the requested information "in confidence" to Binyam's legal advisers. The judges stated that this was "not only necessary but essential for his defence" for three particular reasons: firstly, because the Foreign Secretary had not made the documents available to Binyam's lawyers; secondly, because the US authorities had also refused to do so; and thirdly, because the Foreign Secretary had accepted that Binyam had "established an arguable case" that, until his transfer to Guantánamo, "he was subject to cruel, inhuman and degrading treatment by or on behalf of the United States," and was also "subject to torture during such detention by or on behalf of the United States."
Noting that there were possible implications for national security, however, the judges granted the government a week to submit a Public Interest Immunity (PII) Certificate. This was turned down on September 5, but the government was granted more time to submit another PII Certificate, in light of some begrudging concessions made by the US State Department regarding the provision of evidence should his case come to trial.
The judge's ruling on this second PII Certificate is expected in the next week or so, but reproduced below is Binyam's full statement in response to the judicial review, which concluded the week before Ms. Crider's visit, as well as other comments and observations about the current situation in Guantánamo.
Described by Ms. Crider as "very frail and depressed," Binyam told her, "I'm sick, and I don't know it. We got so used to being sick that we scarcely notice. Like a person limping who stops noticing, my health problems are so chronic that I barely notice them anymore." Speaking of conditions in general, he made the following observation: "I thought the US would at least say, 'improve the conditions', so they could take the pressure off from those pushing for the prisoners' release."
He proceeded to describe his daily life at Guantánamo, explaining that his "recreation time" (the only time he is allowed outside), which is often portrayed in media reports as taking place in a yard, actually takes place in a "small cage." He said that he "tries to run in this cage", but asked how he is supposed to "run in circles in a cage that is a three metre by four metre cell"? He added, "I turn so much that the nerves on the outside of my foot have frayed."
He also spoke about the refusal of the authorities to provide adequate reading material. "I have asked for educational books from the library", he said, "but there is nothing to read in the library." Explaining that he had already read the old National Geographic and sports magazines that were available, he added that he cannot read the books in Arabic, and desperately wants to read educational books in English — "maths, English, geography."
Referring to the Australian prisoner David Hicks (released in May 2007), who apparently had a large library of books to read, Binyam asked, "Where did the 200 books that Hicks had go? If he could get it, why don't I have it? Australia is less powerful than the UK, so why do I not have the same access to reading materials as David Hicks had?"
The following is Binyam's statement in response to the judicial review:
Binyam Mohamed's statement from Guantánamo, August 11, 2008
I have learned that the UK has refused to give my lawyers information to help me prove my innocence — and that the UK has taken the position in court that I will get all the information I could possibly need through the rigged military courts, or through the "habeas" process.
How can they possibly be taking this position? Lord Steyn himself called these commissions "kangaroo courts" years ago, and he was exactly right. And I understood the official UK position to be that the commissions were unfair, and illegal, and that Britons should never be forced to go through them.
So how, then, can they say that the very people who tortured me, rendered me, and now want to try me in a kangaroo court will just hand over the evidence of their own criminal acts? For the UK to say this is naïve, at best, and a betrayal, at worst.
And as for habeas –- I have been here for over six years, and I have yet to see a single scrap of proof come out of habeas. Why should I, or the UK, think it will be different now?
The UK has now spoken to me. The UK knows, I believe, what I go through every day. The UK should understand that no person could withstand this kind of treatment for much longer. To leave me in these conditions and, to add insult to injury, to defend the rigged process I am facing here, is a disgrace. I hope the UK government will reconsider its position before it is too late.
Signed this 11th day of August 2008.
Binyam Mohamed
Cori Crider (witness)
In addition, Binyam also talked about the testimony in his judicial review of "Agent B," one of two British agents who had visited him in May 2002, when he was being held in Pakistan. In their ruling, the judges declared that Binyam's imprisonment was illegal according to Pakistani law, and cross-examined "Agent B" in several days of closed sessions. What happened in these sessions was not revealed, of course, but it was inferred that the agent was being asked in great detail about his account of Binyam's interrogation, and the fact that he brought his own lawyer with him indicated that what was under discussion may have involved the possibility of criminal charges.
Binyam particularly objected to a claim by "Agent B" that he had no recollection of the following story, as related to Clive Stafford Smith during a previous visit to Guantánamo:
They gave me a cup of tea with a lot of sugar in it. I initially only took one. "No, you need a lot more. Where you're going, you need a lot of sugar." I didn't know exactly what he meant by this, but I figured he meant some poor country in Arabia. One of them did tell me I was going to get tortured by the Arabs.
During his meeting with Cori Crider on August 11, Binyam said, "I had two interrogators in Pakistan. 'B' was interrogating, but it was the other unknown agent who made the threat about the tea. This person — we'll call him 'Agent X' — walked in with 'B' at the start of the session. That was when he made the threat, and 'B' was there to hear it. A Pakistani had brought the tea. I told them, 'one lump of sugar,' and then 'Agent X' made the threat. In fact, 'Agent B' sat down as 'X' made the comment, and said, 'just ignore him.'"
"Why would he lie?" Binyam continued. "Why not do what the Americans do and just change the meaning? If the Americans can change the meaning of torture, and you're going to defend them, you might as well copy their tricks. They could at least argue that saying 'sugar in tea' wasn't a threat, but they can't claim that they didn't say it at all."
Andy Worthington is the author of The Guantánamo Files: The Stories of the 774 Detainees in America's Illegal Prison (published by Pluto Press, distributed by Macmillan in the US, and available from Amazon — click on the following for the US and the UK). To receive new articles in your inbox, please subscribe to my RSS feed, and see here for my definitive Guantánamo prisoner list, published in March 2009.
As published on ukwatch.net and ZNet.
For a sequence of articles relating to Binyam Mohamed, see the following: Guantánamo: Torture victim Binyam Mohamed sues British government for evidence (May 2008), Binyam Mohamed's letter from Guantánamo to Gordon Brown (May 2008), Guantánamo trials: critical judge sacked, British torture victim charged (June 2008), Binyam Mohamed: UK court grants judicial review over torture allegations, as US files official charges (June 2008), Binyam Mohamed's judicial review: judges grill British agent and question fairness of Guantánamo trials (August 2008), High Court rules against UK and US in case of Guantánamo torture victim Binyam Mohamed (August 2008), US Justice Department drops "dirty bomb plot" allegation against Binyam Mohamed (October 2008), Meltdown at the Guantánamo Trials (October 2008), Guilt By Torture: Binyam Mohamed's Transatlantic Quest for Justice (November 2008), A History of Music Torture in the "War on Terror" (December 2008), Is Robert Gates Guilty of Perjury in Guantánamo Torture Case? (December 2008), British torture victim Binyam Mohamed to be released from Guantánamo (January 2009), Don't Forget Guantánamo (February 2009), The betrayal of British torture victim Binyam Mohamed (February 2009), Hiding Torture And Freeing Binyam Mohamed From Guantánamo (February 2009), Binyam Mohamed's Coming Home From Guantánamo, As Torture Allegations Mount (February 2009), Binyam Mohamed's statement on his release from Guantánamo (February 2009), Who Is Binyam Mohamed, the British resident released from Guantánamo? (February 2009), Seven Years of Torture: Binyam Mohamed Tells His Story (March 2009), Binyam Mohamed's Plea Bargain: Trading Torture For Freedom (March 2009), Guantánamo, Bagram and the "Dark Prison": Binyam Mohamed talks to Moazzam Begg (March 2009), Obama's First 100 Days: Mixed Messages On Torture (includes the Jeppesen lawsuit, May 2009), UK Government Lies Exposed; Spy Visited Binyam Mohamed In Morocco (May 2009), Daily Mail Pulls Story About Binyam Mohamed And British Spy (May 2009), Government Bans Testimony On Binyam Mohamed And The British Spy (May 2009), More twists in the tale of Binyam Mohamed (in the Guardian, May 2009), Did Hillary Clinton Threaten UK Over Binyam Mohamed Torture Disclosure? (May 2009), Outsourcing torture to foreign climes (in the Guardian, May 2009), Binyam Mohamed: Was Muhammad Salih's Death In Guantánamo Suicide? (June 2009), Miliband Shows Leadership, Reveals Nothing About Torture To Parliamentary Committee (June 2009).
Posted in Binyam Mohamed, British prisoners in Guantanamo, Extraordinary rendition and secret prisons, Guantanamo, Guantanamo lawyers, Military Commissions

redpajama_set_name: RedPajamaCommonCrawl


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faces of namibia behind the scenes...
Faces of Namibia is my new portrait project. Here I'm telling you the stories behind the scenes of individual photographs. What I have experienced and felt in this particular moment and the thoughts these people have triggered in my mind.
I hope to create a more complete picture of the photograph and the individual with this project. Any thoughts are much appreciated as comment!
mineral miner namibia hohenstein
This guy is one of the mineral miners of the Hohensteinfels, which is more than 1.800 m high and the highest mountain in Namibia and therefore higher than Spitzkoppe. We were on our way in a game drive vehicle to the edge of the mountain where we wanted to start to hike to visit the mineral miners.
We decided to pick up this miner who was on foot with 10 liter of petrol and food in the midday heat of 35 degrees with his cap (against the sun, not he cold). I used the opportunity to talk to him and ask him as much as possible about his live as a miner, mining in general, his country, his desires and his concerns.
You just have to look in his eyes and have in mind that these guys drill wholse of not more than 1 m diameter for years until they reached a depth between 50 and 100 m, always hoping for the one lucky mineral pocket which makes them rich or at least enables them to provide for their family. These guys live on the bare stone in cages or small tents somewhere in the Hohensteinfels without any further security or help.
These man deeply impressed me, their live if even more tough than I can imagine and still they give you an honest an descent smile, at least most of them – some are also lost…
mineral seller brandberg namibia
This guy was one of my first challenges and many more were to come. We were at the Brandberg filling station as one of our tires had a puncture. During the waiting time each and every stone seller approached us and tried his luck. Money was of course out of scope, but food was discussed in detail. He tried to get everything and as much food as possible from our car and moreover he was able to chat me up and convice me to buy him a can of fish on top. The Herero lady behind the counter was only shaking one`s head.
I still remember this man with good feelings, even as he was only playing his role – a special role for every different tourist. But I was also playing a role, a different role for every local to show me something special in front of my lense…
himba namibia Epupa falls
Visiting the Himba tribe in the northwest of Namibia close to the angolan boarder was one of the main reasons for this year`s trip to Namibia. Besides that I wanted to drive all the way north to the Epupa Falls on my own. The Himba are indigenous people as well as the San who used to live in the Kalahari. The main difference between both is that the San were hunters and collectors and the Himba are cattle breeders and therefore still partially be able to live a traditional seminomadic life. Many documentaries and photographs show a rather romantic picture of the Himba, which is not always necessarily the case.
Besides that new technologies as the Internet and Smartphones don`t remain hidden as well as the abuse of alcohol. The region is currently facing a series draught for many years and nearly all the cattle has dies. As a consequence many Himba don`t have anything to do and don`t know what to do the whole day. One of the self evident easy answers is nothing but drinking. Besides that it is easy to beg tourists to give them money as there are enough.
In more rural areas the Himba do still live quite isolated and look very skinny, especially compared to the ones who live close to Epupa and developed skills to live from tourists.
Of course I´m part of the problem as a tourist. If I visit a Kraal and bring food or give them money I engage them to beg even harder. Besides many wonderful experiences with the Himba, the Himba culture is also disenchanted for me. As always reality is more complex than expected and easy solutions are a fairy tale. Please feel invited to visit the Himba on your own and form an opinion on your own.
faces of namibia: boy katutura township windhoek namibia
Have a deep look into the eyes of this boy from Katutura Township in Windhoek, I couldn`t tell you more…
I met this little boy in a kindergarden in the township of Katutura in Windhoek Namibia. We just arrived in Windhoek in the late afternoon and were already sitting at the back of an old Land Rover Defender and in the middle of Katutura. It is hot and windy and all the different still strange smells are around me and I´m getting drawn into Africa and into Katutura. One moment before I was still a European in Europe and right now I´m a white guy in a black township. The next moment the defender stops directly in front of a kindergarden and seconds later I´m surrounded by a crowd of kids inside, curious and friendly kids – some curious because of my skin colour, some as I´m a complete stranger from far far away and some because of my camera in front of me. Everybody was running around me, coming close directly in front of the lense, because nobody knows how a camera works, but everybody wants to come close and try to understand how the camera works and of course all oft hem want to see the pictures.
But one boy is different his facial and hand expression is still a mystery for but. He has that certain something, he is different, I don`t know why, but he clearly is. He is one of many living proofs to me, you can achieve everything what you want to regardless of origin. I do have that feeling that this kid plays an important role in the future and he will know how to play…
faces of namibia: girl katutura township windhoek namibia
What do you see while looking into the deep eyes of this kindergarden girl. A girl living in the township of Katutura in Windhoek – poverty, desperation, discouragement? I do see intelligence, hope and curiosity and this gives me hope for this young African generation. Hope for a better education and hope for change for the better. All the best for you little girl, you deeply impressed me…
himba child red drum kaokoveld, faces of namibia
That little boy lives with his very young mother in the Kaokoveld close to the so called "Red Drum", which is located more or less in the middle of nowhere – nowhere because of no medical care, no schools and currently also no food because of a serious draught.
Future prospects for this little boy are far away from good. But even with this poor prospects he survived until today. Growing up in a semi arid area with a constant lack of water and food forces you to grow up quickly and become an adult soon.
His eyes already tell the story of hostile life conditions, but they also tell the story of a strong boy who wants to survive, who wants to live, to feel and to be happy in his life at the end of the world at the Red Drum and for sure he will fight for it…
herero man kaokoveld namibia
If you want to learn something about life you just have to look him into the eyes. Senior man and women living in desert or semi arid areas do have a special wisdom, freedom and calmness in their eyes which I can`t explain, but which I deeply feel and adore. There seems to be a secret about life I haven`t still fully understood, I do have a faint idea but can`t really absorb it. The good news about this conclusion is, that I have to go back again to the desert and semi arid areas in Africa, these places which taught me so much about myself and life…
herero women kaokoveld namibia
Finding a Heero women in her typical dress is not too difficult, if you are in the correct part of Namibia. However finding and photographing is sometimes a bit different and mostly connected with money or buying some souveniers.
This shot was a lucky coincidence. We were driving on the Pad D3707 – the Himba Highway - in the Kaokoveld, we were heading west to Opuwo after a coupke of wundeful nights at Etambura. Close to the village Kaoko Otavi we were lost. The Pad couldn`t even hardly been seen, especially not in the dry riverbed.
We crossed a kettle post and a view Herero women, man and children were sitting in their typical clothes in the shade under a tree. I stopped the car, jumped out and asked them for destinations. In the beginning they were kind of confused and reserved especially as English seemed not very familiar tot hem. I was wondering as our car definately wasn`t the only car around in years, but it doesn`t seem to be very common that tourists stop and start to chat with them.
After a while I knew we were not lost and which way to go. I thanked them and asked if there is anything I can do for them. Surprisingly even they, owners of quite an amount of kettle, asked me for food and water. The current draught was indeed serious. I grabbed water and food from the car and everybody started to eat immediately.
The ice was broken and I had the opportunity to take some very honest shots of this Herero group, shots I´m really happy with…
himba boy epupa falls village, kaokoveld namibia, face of namibia
Sometimes everything necessary is being in the right place at the right time. We were coming from a morning Himba tour with our guide in our own 4x4 and just arrived in the village of Epupa for some diesel. Epupa doesn`t have a filling station, but our guide knows somebody with a barrel in his flake and who is willing to sell us some diesel fort he double price – a fair deal, if you are running out of fuel. I just finished holding a plastic five liter water gallon on top of a sliced open 1.5 litre water bottle which we used as filler neck. Of course our car attracted some attention and of course because of our guide everybody was familiar with us. I was just standing there a couple of seconds with my diesel water bottle surrounded by children, when this little boy appeared and stopped 1.5 meters in front of me not stopping to inspect me intensily. I just got down on my knees raised my camera and replied his inspection. The result is this photograph, a photograph which I was dreaming of for a long time, especially because of the wood on top of his head, it couldn`t be better…
man epupa falls village kaokoveld namibia
I would have never expected that my youth history of blowing up my rose water destilation process in my children`s room and the consequence of a huge spot on the ceiling would give me the opportunity to take this shot. I am in the village of Epupa Falls in Namibia and directly at the Angolian border. I just have visited the "cash cash bar" of this man. It is Sunday morning and the bar is quite crowded with guests who are more or less all sharing one or two beer`s in alternating rounds. Right now I´m standing outsie of his bar in the heat, the sun is burning merciless. Beside me are two old oil barrels, which he uses for distilling hard liquor. He is deadly serious and very proud oft he only destilation unit in the whole village. Only after I have told him my story he gives me a commendable smile…
himba women kaokoveld namibia - red drum
A penny for her thoughts…
I met this woman far away from everything in the middle of the Kaokoveld, a very remote area - the red drum (6G3F+G6 Ombawe, Namibia) - next stop van Zyls pass. We drove close to three hours to manage the drive 30 km drive from the Etambura Camp to the red drum. Not an overcrowded area, every visitor writes his name on a stone to proof that he made it so far.
For the Himba this is their traditional homeland, it doesn`t matter how remote the area is, they have donkeys which they use as caravan to cross their land.
This woman and young woman must have seen our dust cloud from the distance and appeared shortly out of nowhere at the red drum with her sun. She doesn´t speak any English, but it is obvious she wants to sell us some necklaces. She is very shy and reserved. But some Polaroid photos of herself and for her own changed her and she became a bit openhearted.
The photo is saying more than a thousand words – the hard life of a young mother in the middle of nowhere, with nothing not even enough food to eat. But she is strong and her eyes are positive, she is alive and she loves her live – doesn`t matter how hard it is…
portrait himba tribe epupa falls kaokoveld namibia
Visiting a traditional Himba Kraal was the main intention for traveling by car far into the north and deep into the Kaokoveld to Epupa Falls at the Kunene river, the boarder to Angola.
Visiting a traditional indigenous Himba tribe was an existential experience for me, not necessarily in the way described in travel guide books, but with many many memories – positive and negative. From the media I was mostly aware of positive impressions, which were also the reasons why I went on this journey and I didn`t got disappointed and additionally I found many things which were unknown, strange and not logical for me as a European and it is important to understand that the Himba are not European and that these are my personal prejudices which I have to get rid of, to give me the opportunity to understand their culture at least a tiny bit better.
After the usual distance was broken we had an awesome morning and I learned quite a lot – most impressed me the pride in their culture and their open-hearted and hones smile…
himba man epupa falls kaokoveld namibia
He is the goldsmith of the Epupa Falls village and with hardly five different tools, his gold is metal. With his tools he produces all different kinds of ornaments for all Himba in the region. He is astonishingly skilled with his tools and hammers all kinds of animals in minutes into the metal. A whole bracelet doesn`t take longer than two minitues – impressive. Himba do wear all kinds of different ornaments, depending on sex, age and status. An incredible experience watching him in front of his small hut, sitting on the bare ground using his tools just on a stone and his feet. Humans do have such talent for improvisation regardless of their conditions…
himba girl epupa falls kaokoveld namibia
Portrait photography is something new for me, which I discovered during my last Namibia trip to the Kaokoveld. I wanted to portrait people from the indigenous Himba tribe. Most impressing were the children, they always seemed so openhearted and happy. There life is so reduced to the basics, but still they seem to be centered at their young age, with a portion of wisdom and completely open for everything new this world has to offer…
himba women epupa falls kaokoveld namibia
One Himba women impressed me with especially with her eyes. At first she was more than shy and tried to ignore the camera and me but after a while she gained more confidence and gave me this special glance…
das kaokoveld - namibias wilder und ursprünglicher nordwesten
Eine Reise durch das Kaokoveld ist nicht die Einstiegertour in Namibia. Es dauert etwas, bis sich die Sinne bzgl. des eigenen Geschmacks geschärft haben und man abseits der ausgetretenen Routen zu suchen beginnt.
Das Kaokoveld ist mehr als eine Reise Wert, Namibias einsamer und wilder Nordwesten, ein unglaubliches und unbegreifliches Ökosystem, endlose Weite, unendliche Einsamkeit und in jeder Hinsicht besondere Menschen - das ist die sogenannte "Arid Eden Route" und nichts für Jedermann.
tagPlaceholderTags: namibia, streetphotography, travel, africa, photography, portrait, face of namibia, travelblog, stories
Hallo und herzlich willkommen auf meinem Blog awesomewild.de - meiner persönlichen Welt des Reisens und der Fotografie!
©Dennis Wehrmann


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SpotON Radio review
FEATURED APP
Spotify is a music service that streams songs from a wide range of labels, and it has quickly become Pandora's chief competitor. Now, Spotify powers SpotON Radio, a new iPod touch and iPhone app by Swedish Application Development, which clearly aims to knock Pandora from its lofty perch. SpotON lets you build stations and offer suggestions based on your music-listening history. For the purposes of this review, we used the SpotOn Radio app on an iPhone 4S. But due to the nature of the application, we expect the experience to be similar regardless of the device used.
It's important to note that SpotON is not the Spotify app, but the application requires you to have a Spotify account. In other words, although the software is free, it requires a premium subscription, which costs $9.99 a month. The good news is that there is a free 30-day trial available, and you can use that to power the SpotON app.
One of the most important aspects of the review was quality via 3G. At home, we have the desktop version of the software and other options, so 3G performance is paramount. The good news is that SpotON works just as well via 3G as the Pandora iPhone app does. In other words, the experience is just as good via Wi-Fi or 3G, and the transition is seamless.
The second most important aspect is content availability. For those unfamiliar with the core Spotify service, the music library is enormous and much bigger than Pandora's is. This was our first experience with the Spotify API outside of a desktop environment, so we were quite pleased to find that the entire music library is available through SpotON.
While listening to any song in SpotON, you can give it a thumbs up or thumbs down, which will influence future playback frequency. You can also add any song to any existing playlist you have in your Spotify account with a couple of quick taps, which is very useful. What is missing is the ability to "Star" a currently playing song, which would be a great addition to future releases.
SpotON pulls in your Spotify play history and automatically creates some stations for you based on most played artists. You can create new stations. Creating a new station can be done by searching for an artist by name. A couple of other options add value and flavor as well. First one is browsing the Top 100 artists, great for making a popular radio station on the fly. Last but not least, you can bring in a list of your popular Spotify artists and start a station that way. It would be great if the app allowed you to bring in the entire list of artists from all the artists you may have in spottily, whether in a playlist or starred. Similarly it would benefit if the app was able to scan your iPod music library to do the same station creation wizardry.
For fans of Pandora, SpotON may come up short in terms of play selection, however. Pandora uses the Music Genome Project; SpotON uses Echo Nest via the API; and the difference is immediately noticeable. The MGP is smarter and more hands-off. SpotON, on the other hand, is more data driven. That's awesome for control freaks, but the experience lacks the exploration quality that makes Pandora so appealing.
It's also worth noting that while SpotON is currently free, it might not always be that way. Those developer teases may just be a marketing gimmick to get us to download the application. But if it does become pay for, the total package would be too rich for our blood. Fortunately, there are certainly other iPhone apps using the API in the works that will be free, and you will just be able to pair your account with one of those new programs.
Overall, SpotON is a great program that provides an excellent music experience, and we'd recommend it to anyone. We won't give it five stars, however, because the premium subscription costs $120 per year, and Pandora is free if you don't mind listening to ads. In addition, if you're big fan of the organic station-building aspect of Pandora, you might want to knock a half star off our rating.
AppSafari Rating: 4.5/5
Download SpotON Radio at iTunes App Store
Developer: Swedish Application Development
AppSafari review of SpotON Radio was written by Joe Seifi on January 13th, 2012 and categorized under App Store, Featured, Free, Music. Page viewed 5769 times, 1 so far today. Need help on using these apps? Please read the Help Page.
BBC Podcasts
Twist Radio
ooTunes Radio
One Comment to "SpotON Radio"
Posted on January 19th, 2012 at 3:29 pm by Matthew sanders


If you're looking to just register to use the forums, please use the log in near the bottom left of the page.
Joining the IL/MO branch of the Lightsaber Fight Club is easy! Please note a few things before continuing.
Owning a lightsaber is not absolutely required, but greatly recommended. The light-sabers used are made for the sort of dueling the group does, and can be pricey. Please keep in mind they may not always be able to borrow. By borrowing one, you must remember that it is someone else's property. Small fees may apply due to wear, tear, replacing parts. However, if you are severely negligent, then a you-break-it-you-buy it goes into affect!
You must have the proper form filled out before participating in battles.
A copy of the release form can be found here. Also, they will be provided at each event. If you decide to print it at home, please provide TWO signed copies for our records.


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Q: c memory suballocator, having troubles with structs, linked-list and pointer casting i'm trying to make a memory suballocator and initialise it, i think im handling the pointers wrongly. This suballocator mallocs a block of memory and then divides it up with 32byte "header" placed in the front bytes to indicate its size.
The header is supposed to be a circular double link-list. Therefore at first initialisation, the next and prev values in the struct are pointed at itself.
Been trying to work at this for hours am tired and am pretty frustrated at the pointers now..
typedef unsigned char byte;
static byte *memory = NULL;

struct header;

typedef struct _header {
    int size;
    struct header * next;
    struct header * prev;
}header;

static header* free_list_ptr;

void allocator_init(u_int32_t size){

    memory = (byte*) malloc(size);

    //initialize free_list_ptr;
    free_list_ptr = (header*) memory;

    free_list_ptr->size = size;
    free_list_ptr->prev = free_list_ptr; //error: assignment from incompatible pointer type
    free_list_ptr->next = free_list_ptr; //error: assignment from incompatible pointer type
}

A: Your declaration for free_list_ptr is not a pointer. It has type header. I think you want
static header *free_list_ptr;

A: You need to assign the address of free_list_ptr using the address-of operator (&):
free_list_ptr.prev = &free_list_ptr;

[Edited to correct member reference syntax.]

redpajama_set_name: RedPajamaStackExchange


Before the holidays and new year come, along with the full force of winter weather, make sure your home is ready with some simple home improvement projects – and some that require a little more planning. Take your home improvement ideas to the next level with these tips that give homeowners the highest ROI.
The easiest project of all is applying a fresh coat of paint to your front door this season. Not only can winter weather cause old paint to chip further and look less than appealing under your pretty wreath, fall is a good time to paint because it is advised that exterior painting is done when the temps are at least 50 degrees or so and aren't dipping below the 40s at night. According to Forbes, a fresh coat of paint on the front doors offers an 80% to 140% ROI.
For a deck that has seen better days, repairing or refreshing its appearance is also a great fall project that gets homeowners an 80% to 120% ROI. If you're trying to sell your house soon or simply want to add to your forever home's curb-appeal, invest in the deck by replacing rotted, splintering or broken wood. Plus, giving it a fresh stain or even rebuilding it entirely is a great home improvement project. Remember to apply for a permit for any major rebuild!
Often the first thing guests and potential homebuyers look at is the kitchen when evaluating the appearance and value of a home. Since costs can be more in the late spring and early summer due to a contractor's busy schedule, fall can be a great and less expensive time to start a kitchen remodel. And with minor kitchen renovation projects earning an ROI of 92.9%, a kitchen remodel does a lot more than enhance the style of the heart of your home!
Minor, low-cost bathroom updates can get you the highest ROI this season. For the biggest bathroom ROI, opt for projects like new tile, updated cabinets or new fixtures. Updating fixtures and hardware, regrouting or retiling, and updating the look of your vanity are all great ways to elevate the style of your bathroom, without the expense of a complete remodel. If you have cabinets that are in good shape, it can save you money to reface or paint them for a fresh new look.
With winter weather coming, you want to make sure your garage isn't overflowing so you can actually store and protect your car. Organization can go a long way – with the addition of cabinets, shelving or hooks, everything can get its own proper place. Checking the functioning of your winter equipment while cleaning your garage can save money, too, because it's often less costly to buy replacements in the fall for snowblowers, snowmobiles and other equipment.
Last but not least, make sure to get up there and clean or replace, if necessary, your home's gutters this season (or hire someone who can)! The ROI for this home improvement project is PRICELESS because a simple cleaning can prevent major gutter trouble – leading to potentially thousands of dollars of damage.


As Woody states on his YouTube channel "Woody Piano Shack": "My goal is to inspire, entertain and inform you about synthesizers, keyboards and music technology." That mission has been accomplished by Woody himself in this entertaining video below. We will be checking back with Woody in the future to share more of his MODXplorations.


text:
HR&A applauds Bipartisan Infrastructure Investment and Jobs Act and appointment of Mayor Mitch Landrieu
When 5 Days Becomes 3: Working Solutions for the "New Normal"
Tagged:AJARR, Economic Development, Real Estate, Universities
Thinking outside of the campus
Strengthening colleges and universities by creating vibrant local communities
Written by Giacomo Bagarella, Kate Collignon, Ariel Dames-Podell, and Mason Ailstock
Colleges and universities serve as economic anchors of their communities. This is especially true in small and mid-sized cities where universities are frequently the largest local employers and a primary source of young and ethnically diverse residents. As higher education institutions face demographic and financial challenges due to pre- and post-pandemic trends, they can bolster their surrounding communities – and support their long-term viability – by investing in neighborhood improvements and economic opportunity for local residents.
There are more than 3,200 public and private nonprofit colleges and universities in the United States. Beyond awarding degrees, these institutions attract new workers and residents to their towns; provide white- and blue-collar employment; and support economic mobility through their educational and training missions. This is true at a variety of scales. Texas A&M University brings federal research funds to College Station (population 114,000). In Meadville, Pennsylvania (pop. 13,000), Allegheny College attracts students from around the world and creates a pipeline into industries such as aerospace and marketing. In Greencastle, Indiana (pop. 10,000), DePauw University has supported a public-private partnership to restore downtown's historic facades and catalyze alumni investment in formerly vacant space.
Relationships between schools and communities have been decades or centuries in the making, yet current conditions make collaboration essential to buttress shared economic interests. Many institutions operate at a deficit, seeking to balance growing expenditures on facilities and programs with tuition revenue in a highly competitive market. Multiple forecasts project a significant decline in high school graduates and college enrollment in the next 10 to 15 years.
Amid these economic and enrollment challenges, schools face a need to adapt to changing student profiles and preferences. High school graduates are becoming increasingly diverse, reinforcing the imperative for all higher education institutions to ensure both the school and its surrounding community are welcoming and inclusive. Moreover, one fifth of the high school class of 2020 reported changing their first-choice institution following the onset of the COVID-19 pandemic, favoring schools that were public, closer to home, and more capable of supporting remote learning. At the same time that colleges were grappling with the shifts resulting from the pandemic, their host communities were grappling with lost revenue, activity, and cultural assets – a preview of more permanent challenges that could result without the public/private partnerships to ensure environments that sustain enrollment.
Source: Forbes evaluation of financial data from private nonprofit 4-year institutions.
Note: "F" category excluded due to lack of data. 2015 sample size: 909. 2021 sample size: 921.
Private nonprofit colleges or universities that closed, 2016-2019 (Forbes)
Decline in high school graduates,
(Western Interstate Commission for Higher Education)
18-year-olds enrolling in 2- and 4-year schools, 2020-2029
(Prof. Nathan Grawe, Carleton College)
Share of high school graduates who are BIPOC in 2036, up from 49% in 2019 (Western Interstate Commission for Higher Education)
As campus life slowly returns to "normal," administrators should work with local stakeholders to keep host communities vibrant and diverse over the long term. Students, faculty, and staff are more likely to choose institutions with dynamic retail and dining offerings, a walkable downtown and attractive streetscape, and vibrant local and school communities. Likewise, residents benefit from employment and business opportunities as well as cultural and other amenities offered by the institution. Several recent efforts offer promising models:
In Philadelphia, the 25-year-old University City District partnership has brought together the University of Pennsylvania and Drexel University with community organizations, nonprofits, and private companies to improve quality of life and economic vitality in West Philadelphia. Its goal is to support neighborhood vitality by transforming public spaces, providing workforce development programs, and organizing events and programming for residents, workers, and visitors. As a result, University City attracted retail and employers; local residents gained access to better job opportunities and higher wages; and the universities experienced improved public space and amenities around their medical and research facilities and saw increases in the number of graduates who found local job placements. It is of course also necessary to acknowledge that University City lies on the former Black Bottom neighborhood, thousands of whose residents were displaced by university- and hospital-led development starting in the 1950s.
At a smaller scale, since 2014 Colby College has catalyzed alumni and philanthropic investments in downtown Waterville, Maine, a city of 17,000. The College purchased and redeveloped multiple properties, creating its first downtown student housing to reinforce ties between undergraduates and the community, building a new hotel, and establishing facilities for visual and performing arts. Moreover, Colby has committed to keeping the downtown properties it acquired on the City's tax rolls permanently. These investments are helping Waterville pivot from its status as a former mill town to an attractive destination for students, businesses, and tourists. The City expects increased fiscal revenues and has already seen employment growth and reuse of formerly vacant historic buildings, while Colby believes its efforts will distinguish it from competitor institutions, attract students and faculty, and provide a richer experience by integrating students in civic life.
In Salt Lake City, the University of Utah is planning to convert the neighborhood around the Rio Grande Depot, a former train station, into an innovation district that achieves civic, educational, and economic goals. The urban district, which would connect to the University's main campus through a light rail line, would contribute much-needed teaching, lab, and office space for the university and industry in the rapidly growing biotechnology and health sciences sectors. The university plans to co-locate with employers to accelerate education, research, and commercialization, benefiting its programming and students, generating revenue by leasing space, and boosting the region's economy. As part of its master plan, it will increase the district's density, contributing affordable housing, a public green, event spaces, and streetscape upgrades to support the City's goal of revitalizing a previously neglected neighborhood.
The end goal of these and other efforts is to strengthen both universities and cities: neither can succeed if the other is left behind. Producing improved quality of life and education is a mutually beneficial imperative to strengthen finances, attract and retain talent, and foster thriving places and communities.
Welcoming New Members of our Team


This is Kathmandu. The first anniversary of their deadly earthquake happened to fall on a day when I was able to visit the square and witness an incredible tribute to those who did not survive. Thousands of people milled around in silence. Children stooped to light tea candles, sensing the solemnity of the occasion. Others lit wobbly candles perched perilously on the rubble of what was someone's everything once.


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New Driver's Education Course with an intensive focus on knowledge and theory behind the safe operation of a motor vehicle.
Get Your Learners Permit in Ocala Today!
Take the in our office Florida Drug & Alcohol Course also take your Permit / Computer Test. Take them both in either convenient online format or in person in our Ocala office. Take a practice test to get prepared. Our Ocala instructors are dedicated to helping you get on the road safely and with as little stress as possible.
We offer private 1 on 1 behind-the-wheel driving lessons with one of our state certified instructors in Ocala. FREE pickup and drop off from home or school if needed. Evening & Weekend Lessons are Available also.
Our Driving Instructors are Certified and Background Checked from Our Ocala Driving school! Quality New Model Cars are equipped with instructor controls. See why we are the safest choice for your family.
Take Your Florida Driver's License Test with us in Ocala today. We are Florida DMV's Go To Largest Authorized License Testing Agent. Take the test at our Testing Center in Ocala with our Trained Instructors.
And You Can Book A Practice Exam before your Exam!
Weekend and Evening Road Tests are available at Our Ocala Driving school. Quick Scheduling, Multiple Locations. Don't have a car? We have Testing Cars Available.
We offer multiple driver improvement classes to help get points off your license. 4 hour, 8 hour and 12 hour classes both online and in person as well as Aggressive Driving and also the 3-in-3 Accident Driver Change Course.
Group, Semi-Private and Private Classes Schedules available at Our Ocala Driving school.
I started the 12 hour driving program through All Florida Safety Institute with no prior on-road experience and a huge fear of driving. Don Bevers went above and beyond to help me build confidence on the road and learn practical skills, including those outside of what is required on the exam such as interstate driving and parallel parking. I was surprised by how quickly I was able to improve my skills and pass the state exam, and it was all thanks to Don's kindness, patience, and dedication to his students. I have nothing but great things to say about this company and highly recommend them!
I feel that my program suited me very well being that I already had some experience behind the wheel. The course also helped me to gain more confidence in driving with other traffic. I definitely recommend this for anyone who needs more experience with driving. My driving instructor was also super open and friendly.
Our driving lesson instructors have been trained to deliver the ultimate driving school experience in Ocala when it comes to service and a stress free learning atmosphere. We welcome people of all ages from teens to adults learn safe and defensive driving skills or take our traffic school programs to get points off of your Florida drivers license.
Our courses are designed to get you on the road safely, quickly and make the process or obtaining or reinstating your Florida drivers license easy. All Florida Safety Institute conducts driving lessons in 23 student cars including 2016-2017 Ford Fusions and Focuses, Hyundai Sonatas and Honda Accords. Each of our student driver vehicles is outfitted with driving instructor brake controls and mirrors in addition to being registered with the FLHSMV as instructional vehicles. Read our reviews on Google and Facebook, this is the best place to learn how to drive in Ocala!
Why you should be taking driving lessons as an adult?
Although it is rare that adults are required to take driver's education, enrolling in a course can be a really smart decision no matter the age or experience level of the driver. The right adult driving program can help you become a more confident and safer driver.
It doesn't matter if you are 16 or 36, getting behind the wheel as a new driver can be a stressful experience, but it doesn't have to be. Taking lessons as a new driver is a great way to begin your journey behind the wheel. Not only will driving lessons prepare you to pass your road skills exam, they can also teach you skills which will last a lifetime.
Some experienced drivers can develop bad habits while behind the wheel. With adult driving training we can help you identify and eliminate any unsafe driving habits you may have adopted.
If you've recently moved to a new city or state enrolling in driver's education is a great option. Traffic laws vary and change depending where you are, so driving lessons will help you learn the rules of your new roads. This is also very beneficial if your new home means new driving conditions, like city traffic or snow roadways.
Lessons from All Florida Safety Institute in Ocala are flexible so you can focus on the areas of your driving that you want to improve. Be sure to mention to your instructor beforehand if there are any specific skills you are uncomfortable with.
Adult driving training is a great option for out-of-practice drivers who may not be quite comfortable behind the wheel.
How Do Adult Driving Lessons Work?
At All Florida Safety Institute, residents of Ocala, The Villages and surrounding areas can expect to work with an experienced, patient and friendly instructor who will take your skill level and experience into account during all of your lessons.
We know that you're busy, our instructors will come to you whether that be at home or work!
Whether you are looking to getting your license or just want to become a safer driving, adult driver's training is just what you're looking for!


James Duke is a songwriter and producer, living in Banbridge Northern Ireland.
When he's not writing hits he's producing them at his studio. His past achievements include a coveted spot on the Oh Yeah Centre's Scratch My Progress programme in 2012 and BBC Radio 1 airplay.
James runs North South Recordings in Northern Ireland and has produced records for Jailbirds, Daniel Duke and Jet Fuel Chemistry.


text:
על המתח שבין תורה לעבודה
אמ
by אתר מדרשת
מדרשת
הדף מאת: שירה זיוון / מרכז יעקב הרצוג
בלימוד זה נעסוק במתח שבין הדרישה להתמסר ללימוד תורה לבין הדרישה והצורך להתפרנס ולעבוד, כפי שהוא עולה במקורות השונים.
א. מצווֹת האב על הבן
קידושין כ״ט א:י׳
דתנו רבנן [=ששנו חכמינו]: האב חייב בבנו: למולו, ולפדותו, וללמדו תורה, ולהשיאו אשה, וללמדו אומנות [=מלאכה], ויש אומרים אף להשיטו במים. רבי יהודה אומר: כל שאינו מלמד את בנו אומנות, מלמדו ליסטות [=שוד]. ליסטות סלקא דעתך [=חשבת]? אלא כאילו מלמדו ליסטות.
Kiddushin 29a:10
The Gemara comments: According to this interpretation, we learn in this mishna that which the Sages taught in a baraita: A father is obligated with regard to his son to circumcise him, and to redeem him if he is a firstborn son who must be redeemed by payment to a priest, and to teach him Torah, and to marry him to a woman, and to teach him a trade. And some say: A father is also obligated to teach his son to swim. Rabbi Yehuda says: Any father who does not teach his son a trade teaches him banditry [listut]. The Gemara expresses surprise at this statement: Can it enter your mind that he actually teaches him banditry? Rather, the baraita means that it is as though he teaches him banditry. Since the son has no profession with which to support himself, he is likely to turn to theft for a livelihood. This baraita accords with Rav Yehuda's interpretation of the mishna.
מהו לדעתכם המכנה המשותף בין ששת חובותיו של האב כלפי בנו?
מהי המשמעות של רכישת מקצוע (אומנות) לפי ר' יהודה? כיצד אמרתו מרחיבה את תחום האחריות של האב? מה דעתכם על אמירתו?
מהו היחס שבין חובת האב ללמד את בנו תורה, לחובת האב ללמד את בנו אומנות, על פי מקור זה? האם המצוות הן שוות-ערך או שיש מדרג ביניהן?
משנה קידושין ד׳:י״ד
רבי נהוראי אומר: מניח אני כל אומנות שבעולם ואיני מלמד את בני אלא תורה, שאדם אוכל משכרה בעולם הזה והקרן קיימת לו לעולם הבא. ושאר כל אומנות אינן כן. כשאדם בא לידי חולי או לידי זקנה או לידי יסורין ואינו יכול לעסוק במלאכתו הרי הוא מת ברעב, אבל התורה אינה כן אלא משמרתו מכל רע בנערותו ונותנת לו אחרית ותקוה בזקנותו. [...]
Mishnah Kiddushin 4:14
Rabbi Judah said: an unmarried man must not tend cattle, nor may two unmarried men sleep together under the same cover. But the sages permit it. One whose business is with women must not be alone with women. And one should not teach his son a woman's trade. Rabbi Meir says: one should always teach his son a clean and easy profession, and pray to Him to whom wealth and property belong. For a profession does not contain [the potential for] poverty and wealth, for poverty is not due to one's profession nor is wealth due to the profession, but all depends on merit. Rabbi Shimon ben Elazar says: have you ever seen a wild beast or a bird with a profession? Yet they are sustained without trouble. Now, were they not created only to serve me, while I was created to serve my master: surely then I should make a living without trouble! But my evil acts have done me in and withheld my livelihood. Abba Gurion a man of Sidon says in the name of Abba Guria: one should not teach his son [to be] a donkey-driver, camel-driver, wagon-driver, sailor, shepherd, or shopkeeper, because their profession is the profession of robbers. Rabbi Judah says in his name: most donkey-drivers are wicked, while most camel-drivers are worthy men; and most sailors are pious. The best of doctors are destined for Gehenna, and the worthiest of butchers is Amalek's partner. Rabbi Nehorai says: I will abandon every profession in the world and I will not teach my son anything but Torah, for a person enjoys its reward in this world while the principal remains for him in the world to come. But all other professions are not so; for when a man comes to sickness or old age or suffering and cannot engage in his profession, he must die of starvation, whereas the Torah is not so, for it guards him from all evil in his youth and gives him a future and hope in his old age. Of his youth what is said? "But they that wait upon the Lord shall renew their strength" (Isaiah 40:31). Of his old age what is said? "They shall still bring forth fruit in old age" (Psalms 92:15). And it is also said of our father Abraham, "And Abraham was old … And the Lord blessed Abraham with everything" (Genesis 24:1). We find that Abraham our father observed the whole Torah before it was given, for it is said, "Because Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws" (Genesis 26:5).
מה דעתכם על קביעתו של ר' נהוראי? מהן לדעתו ההשלכות האישיות והחברתיות של לימוד תורה?
השוו בין ההסברים שמעלים ר' נהוראי ור' יהודה - איזה טיעון משכנע יותר? מדוע?
על מה מתבססת קביעתו של ר' נהוראי? היעזרו במשנה הבאה:
משנה פאה א׳:א׳
אֵלּוּ דְבָרִים שֶאָדָם אוֹכֵל פֵּרוֹתֵיהֶם בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא:
כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וַהֲבָאַת שָלוֹם בֵּין אָדָם לַחֲבֵרוֹ;
וְתַלְמוּד תּוֹרָה [שקול] כְּנֶגֶד כֻּלָּם.
Mishnah Peah 1:1
These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one's father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all.
מה משותף לכיבוד הורים, גמילות חסדים והבאת שלום בין איש לרעהו? האם לימוד תורה נכלל במכנה המשותף?
מדוע לדעתכם קובעת המשנה כי תלמוד תורה שקול כנגד שלוש המצוות האחרות גם יחד?
מהן ההשלכות האישיות והחברתיות של לימוד התורה, על פי משנה זו?
ב. מחלוקת חכמים ור' שמעון בר יוחאי (רשב"י)
ברכות ל״ה ב:ו׳-ח׳
תנו רבנן: "ואספת דגנך" [דברים יא, יד] מה תלמוד לומר - לפי שנאמר "לא ימוש ספר התורה הזה מפיך" [יהושע א, ח]. יכול דברים ככתבן [כיצד ניתן להבין את הסתירה שבין הדרישה לעבוד מצד אחד, והדרישה ללמוד מצד שני]? תלמוד לומר: "ואספת דגנך" - הנהג בהן [=בלימודי התורה שלך] מנהג דרך ארץ, דברי ר' ישמעאל.
רבי שמעון בן יוחי אומר: אפשר אדם חורש בשעת חרישה, וזורע בשעת זריעה, וקוצר בשעת קצירה, ודש בשעת דישה, וזורה בשעת הרוח, תורה מה תהא עליה? אלא: בזמן שישראל עושין רצונו של מקום מלאכתן נעשית ע"י אחרים שנאמר: "ועמדו זרים ורעו צאנכם וגו'" [ישעיהו סא, ה] ובזמן שאין ישראל עושין רצונו של מקום מלאכתן נעשית ע"י עצמן שנאמר: "ואספת דגנך" [דברים יא, יד] ולא עוד אלא שמלאכת אחרים נעשית על ידן שנאמר "ועבדת את אויביך וגו'" [דברים כח, מח]
Berakhot 35b:6-8
The Sages taught: What is the meaning of that which the verse states: "And you shall gather your grain"? Because it is stated: "This Torah shall not depart from your mouths, and you shall contemplate in it day and night" (Joshua 1:8), I might have thought that these matters are to be understood as they are written; one is to literally spend his days immersed exclusively in Torah study. Therefore, the verse states: "And you shall gather your grain, your wine and your oil," assume in their regard, the way of the world; set aside time not only for Torah, but also for work. This is the statement of Rabbi Yishmael. Rabbi Shimon ben Yoḥai says: Is it possible that a person plows in the plowing season and sows in the sowing season and harvests in the harvest season and threshes in the threshing season and winnows in the windy season, as grain is separated from the chaff by means of the wind, and is constantly busy; what will become of Torah? Rather, one must dedicate himself exclusively to Torah at the expense of other endeavors; as when Israel performs God's will, their work is performed by others, as it is stated: "And strangers will stand and feed your flocks, and foreigners will be your plowmen and your vinedressers" (Isaiah 61:5). When Israel does not perform God's will, their work is performed by them themselves, as it is stated: "And you shall gather your grain." Moreover, if Israel fails to perform God's will, others' work will be performed by them, as it is stated: "You shall serve your enemy whom God shall send against you, in hunger, in thirst, in nakedness and in want of all things" (Deuteronomy 28:48). Summing up this dispute, Abaye said: Although there is room for both opinions, many have acted in accordance with the opinion of Rabbi Yishmael, and combined working for a living and learning Torah, and although they engaged in activities other than the study of Torah, were successful in their Torah study. Many have acted in accordance with the opinion of Rabbi Shimon ben Yoḥai and were not successful in their Torah study. They were ultimately forced to abandon their Torah study altogether.
מהם ההבדלים בין גישתו של ר' ישמעאל לגישתו של רשב"י? עם איזו גישה אתם מזדהים יותר? מדוע?
מדוע לדעתכם, מובאת כדוגמה דווקא עבודת החקלאי? מה מיוחד בעבודה זו בהשוואה לעבודות אחרות שבהן עסקו חז"ל, כגון בניין, סנדלרות, מסחר וכדומה?
מה הייתה לפי דעתכם עמדת עורך התלמוד על דבריו של רשב"י? קראו את המשך הסוגיה:
ברכות ל״ה ב
אמר אביי: הרבה עשו כרבי ישמעאל ועלתה בידן, [הרבה עשו גם] כר' שמעון בן יוחי ולא עלתה בידן. אמר להם רבא לרבנן, במטותא מינייכו [=בבקשה מכם] ביומי ניסן וביומי תשרי [זמן העבודה החקלאית הקשה] לא תתחזו קמאי [=אל תבואו לפני, כלומר לכו לעבוד] כי היכי דלא תטרדו במזונייכו כולא שתא [=כדי שלא תהיו טרודים בפרנסתכם כל השנה].
Berakhot 35b
and here, where it says that He gave the earth to mankind refers to after a blessing is recited. Rabbi Ḥanina bar Pappa said: Anyone who derives benefit from this world without a blessing, it is as if he stole from God and the community of Israel, as it is stated: "Whoever robs his father and his mother and says: It is no transgression, he is the companion of a destroyer" (Proverbs 28:24). The phrase, his father, refers to none other than God, as it is stated: "Is He not your Father Who created you, Who made you and established you" (Deuteronomy 32:6). The phrase his mother refers to none other than the community of Israel, as it is stated: "Hear, my son, the discipline of your father, and do not forsake the Torah of your mother" (Proverbs 1:8). The mention of the Torah as emanating from the mouth of the mother, apparently means that your mother is the community of Israel. What is the meaning of the continuation of the verse: He is the companion of a destroyer? Rabbi Ḥanina bar Pappa said: He is a companion of Jeroboam ben Nevat, who corrupted Israel before their Father in heaven by sinning and causing others to sin. On a similar note, the Gemara cites that Rabbi Ḥanina bar Pappa raised a contradiction: It is written, "I will take back My grain at its time and wine in its season" (Hosea 2:11), and it is written: "And you shall gather your grain, your wine and your oil" (Deuteronomy 11:14). To whom does the grain belong: To God, or to the people? The Gemara responds: This is not difficult. Here, where God promises Israel that they will gather their grain, the verse refers to a time when they perform God's will. Here, where the verse indicates that the grain belongs to God, it refers to a time when they do not perform God's will, as then He will take back the grain, demonstrating that it belongs to Him. The Sages taught: What is the meaning of that which the verse states: "And you shall gather your grain"? Because it is stated: "This Torah shall not depart from your mouths, and you shall contemplate in it day and night" (Joshua 1:8), I might have thought that these matters are to be understood as they are written; one is to literally spend his days immersed exclusively in Torah study. Therefore, the verse states: "And you shall gather your grain, your wine and your oil," assume in their regard, the way of the world; set aside time not only for Torah, but also for work. This is the statement of Rabbi Yishmael. Rabbi Shimon ben Yoḥai says: Is it possible that a person plows in the plowing season and sows in the sowing season and harvests in the harvest season and threshes in the threshing season and winnows in the windy season, as grain is separated from the chaff by means of the wind, and is constantly busy; what will become of Torah? Rather, one must dedicate himself exclusively to Torah at the expense of other endeavors; as when Israel performs God's will, their work is performed by others, as it is stated: "And strangers will stand and feed your flocks, and foreigners will be your plowmen and your vinedressers" (Isaiah 61:5). When Israel does not perform God's will, their work is performed by them themselves, as it is stated: "And you shall gather your grain." Moreover, if Israel fails to perform God's will, others' work will be performed by them, as it is stated: "You shall serve your enemy whom God shall send against you, in hunger, in thirst, in nakedness and in want of all things" (Deuteronomy 28:48). Summing up this dispute, Abaye said: Although there is room for both opinions, many have acted in accordance with the opinion of Rabbi Yishmael, and combined working for a living and learning Torah, and although they engaged in activities other than the study of Torah, were successful in their Torah study. Many have acted in accordance with the opinion of Rabbi Shimon ben Yoḥai and were not successful in their Torah study. They were ultimately forced to abandon their Torah study altogether. Similarly, Rava said to the Sages who would attend his study hall: I implore you; during the months of Nisan and Tishrei, the crucial agricultural periods, do not appear before me. Engage in your agricultural work then so that you will not be preoccupied with your sustenance all year. Summarizing these statements, Rabba bar bar Ḥana said that Rabbi Yoḥanan said in the name of the tanna Rabbi Yehuda, son of Rabbi El'ai: Come and see that the latter generations are not like the earlier generations; rather they are their inferiors. The earlier generations made their Torah permanent and their work occasional, and this, Torah study, and that, their work, were successful for them. However, the latter generations who made their work permanent and their Torah occasional, neither this nor that was successful for them. Along these lines, Rabba bar bar Ḥana said that Rabbi Yoḥanan said in the name of Rabbi Yehuda, son of Rabbi El'ai: Come and see that the latter generations are not like the earlier generations. In the earlier generations, people would bring their fruits into their courtyards through the main gate in order to obligate them in tithes. However, the latter generations bring their fruits through roofs, through courtyards and through enclosed courtyards, avoiding the main gate in order to exempt them from the mitzva of tithing. As Rabbi Yannai said: Untithed produce is not obligated in the mitzva of tithing until it sees the front of the house through which people enter and exit, and it is brought into the house that way as it is stated in the formula of the confession of the tithes: "I have removed the consecrated from the house" (Deuteronomy 26:13), as the obligation to tithe produce whose purpose has not yet been designated takes effect only when it is brought into the house. And Rabbi Yoḥanan said: Even bringing it into the courtyard determines its status as having completed the production process and obligates the produce to be tithed, as it is written in the confession of the tithes: "And I have given to the Levite, the stranger, the orphan and the widow, and they shall eat in your gates and be satisfied" (Deuteronomy 26:12). We learned in our mishna: Over fruits that grow on a tree one recites: Who creates fruit of the tree, with the exception of wine that even though it originates from fruit of the tree, a separate blessing was established for it: Who creates the fruit of the vine. The Gemara asks: What is different about wine, that a separate blessing was established for it? If you say that because the fruit changed for the better into wine, therefore, the blessing changed. Olive oil changed for the better and nevertheless, its blessing did not change. As Rabbi Yehuda said that Shmuel said, and so too Rabbi Yitzḥak said that Rabbi Yoḥanan said: Over olive oil, one recites: Who creates fruit of the tree, just as he does over the fruit itself. The Sages said: There, in the case of oil, it is because it is impossible to find an appropriate blessing, as how shall we recite the blessing? If we recite the blessing: Who creates fruit of the olive, the fruit itself is called olive and that is what was created. The oil is a man-made product of that fruit, rendering that formula inappropriate. Similarly, reciting a formula parallel to the blessing on wine: Who creates the fruit of the vine, is inappropriate as the grapes themselves are the fruit that was created, as opposed to oil which was not. The Gemara challenges: Nevertheless, it is still possible to formulate a blessing, as we may recite the blessing: Who creates fruit of the olive tree, which would be parallel to the blessing recited over wine. Rather, Mar Zutra offered a different rationale: The reason that no separate blessing was established over oil is because, as opposed to wine that nourishes, oil does not nourish. The Gemara asks: And oil does not nourish? Didn't we learn in a mishna: One who vows that nourishment is forbidden to him is permitted to eat water and salt, as they are not considered nourishment. And we discussed this halakha: By inference, water and salt are not considered nourishment, but all other edible items are considered nourishment. Let us say that this is a conclusive refutation of Rav and Shmuel, who said: One only recites: Who creates various kinds of nourishment, over the five species of grain alone, as they alone are considered nourishing. And Rav Huna said as a solution that this mishna referred to a case where he vows and says: Anything that nourishes is prohibited to me. That formula includes anything that is at all nourishing and therefore only water and salt are excluded. Olive oil is not excluded. Apparently, oil nourishes. Rather, there is another distinction between wine and oil: Wine satisfies, oil does not satisfy. Wine not only nourishes, but it is also filling. The Gemara asks: And does wine satisfy? Wouldn't Rava drink wine all day on the eve of Passover in order to stimulate his heart, i.e., whet his appetite so that he might eat more matza at the seder? Wine does not satisfy, it whets the appetite. The Gemara answers: A lot of wine stimulates, a little satisfies. Again, the Gemara asks: Does wine satisfy at all? Isn't it written: "Wine gladdens the heart of man, making the face brighter than oil, and bread fills man's heart" (Psalms 104:15); bread is that which satisfies, wine does not satisfy. Rather, this verse is not a proof; wine has two advantages, it satisfies and gladdens. Bread, however, satisfies but does not gladden. Since wine possesses all of these virtues, the Gemara asks: If so, let us recite the three blessings of Grace after Meals over it after drinking, just as we do after eating bread. The Gemara answers: People do not base their meals on wine. Rav Naḥman bar Yitzḥak said to Rava: If one based his meal on it, what is the ruling? Must he recite the Grace after Meals as he does after bread? He replied: When Elijah comes and says whether or not it can serve as the basis for a meal, this will be resolved. Nevertheless, now, until then, his intention is rendered irrelevant by the opinions of all other men and he is not required to recite the complete Grace after Meals. Previously, the Gemara cited the halakha that one recites the blessing: Who creates fruit of the tree, over olive oil. The Gemara discusses the matter itself. Rav Yehuda said that Shmuel said, and so too Rabbi Yitzḥak said that Rabbi Yoḥanan said: One recites the blessing: Who creates fruit of the tree, over olive oil just as he does over the fruit itself. What are the circumstances? If you say that he drank it plain, it causes damage to the drinker. As it was taught in a baraita: One who drinks oil of teruma, while unaware that it was teruma, pays the principal and does not pay the additional fifth which is the typical penalty for unintentional misuse of consecrated property, as in that case the individual is considered to have only damaged consecrated property without deriving benefit from it. One who anoints his body with the oil of teruma pays the principal and pays the fifth, as he derived benefit from it. Apparently, one who drinks oil derives no benefit and it even causes him damage. Rather, it is referring to a case where he eats the oil by dipping bread into it. If so, the bread is primary and the oil secondary, and we learned in a mishna: This is the principle: Any food that is primary, and is eaten with food that is secondary, one recites a blessing over the primary food, and that blessing exempts the secondary from the requirement to recite a blessing before eating it. A blessing need only be recited over the bread, not over the oil. Rather, it is referring to a case where he is drinking it by means of an anigeron, as Rabba bar Shmuel said: Anigeron is water in which a beet was boiled, ansigeron is the water
כיצד אתם מפרשים את דבריו של רבא?
שבת ל״ג ב
[בעקבות רדיפות הרומאים] תריסר שני במערתא [12 שנים היו (רשב"י ובנו) במערה]. אתא אליהו וקם אפיתחא דמערתא [בא אליהו הנביא לפתח המערה]. אמר, מאן לודעיה לבר יוחי דמית קיסר ובטיל גזירתיה [והודיע שהקיסר הרומי מת ובטלו הגזרות]. נפקו [יצאו]. חזו אינשי דקא כרבי וזרעי [ראו איכרים עובדים בשדה]. אמר [רשב"י]: מניחין חיי עולם ועוסקין בחיי שעה?! כל מקום שנותנין עיניהן [שהסתכלו בו] מיד נשרף. יצתה בת קול ואמרה להם: להחריב עולמי יצאתם?! חיזרו למערתכם! [...]
Shabbat 33b
for neglecting to separate tithes. Rabbi Elazar, son of Rabbi Yosei, says: Askara comes as punishment for slander. Rava said, and some say that it was Rabbi Yehoshua ben Levi who said it: What is the verse that alludes to this? "But the king shall rejoice in God; every one that swears by Him shall glory; for the mouth of them that speak lies shall be stopped" (Psalms 63:12). The punishment for lying is that the mouth will be stopped. Askara affects the mouth along with other parts of the body. A dilemma was raised before those who were sitting in the study hall: Did Rabbi Elazar, son of Rabbi Yosei, say that askara comes as punishment only for slander, or perhaps he said it was also for slander? Come and hear a resolution to this dilemma from that which was taught in a baraita: When our Sages entered the vineyard in Yavne, Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi Shimon were there, and a question was asked before them with regard to this plague of askara: Why does it begin in the intestines and end in the mouth? Rabbi Yehuda, son of Rabbi Ila'i, who was the head of the speakers in every place, responded and said: Even though the kidneys advise, and the heart understands, and the tongue shapes the voice that emerges from the mouth, still, the mouth completes the formation of the voice. Therefore, the disease begins in the same place that slander begins and it ends in the mouth. Rabbi Elazar, son of Rabbi Yosei, responded and said: This disease ends in the mouth because one eats with it non-kosher things. They immediately wondered about this: Does it enter your mind to say that askara is caused by eating non-kosher food? Are those who eat non-kosher food so numerous? Rather, it comes as a punishment for eating foods that were not ritually prepared, i.e., were not tithed. Rabbi Shimon responded and said: This disease comes as a punishment for the sin of dereliction in the study of Torah. They said to him: Women will prove that dereliction in the study of Torah is not the cause, as they are not obligated to study Torah and, nevertheless, they contract askara. He answered them: They are punished because they cause their husbands to be idle from the study of Torah. They said to him: Gentiles will prove that this is not the cause, as they also contract askara even though they are not obligated to study Torah. He answered them: They are also punished because they cause Israel to be idle from the study of Torah. They said to him: Children will prove that this is not the cause, for they are not at all obligated to study Torah and they also suffer from askara. He answered them: They are punished because they cause their fathers to be idle from the study of Torah. They said to him: School children will prove that this is not the cause, as they study Torah and, nevertheless, they suffer from askara. The Gemara answers: There, it must be understood in accordance with the statement of Rabbi Guryon, as Rabbi Guryon said, and some say that it was Rav Yosef, son of Rabbi Shemaya, who said it: At a time when there are righteous people in the generation, the righteous are seized, i.e., they die or suffer, for the sins of the generation. If there are no righteous people in the generation, school children, who are also without sin, are seized for the sins of the generation. Rabbi Yitzḥak bar Ze'iri said, and some say that Rabbi Shimon ben Nezira said: What is the verse that alludes to this? "If you know not, you fairest among women, go your way forth by the footsteps of the flock and feed your kids, beside the shepherds' tents [mishkenot]" (Song of Songs 1:8). And we say in explanation of this verse: They are the lambs that are taken as collateral [hamemushkanin], which is etymologically similar to the word mishkenot, in place of the shepherds. If the shepherds and leaders of the generation corrupt the multitudes, young children die because of their sins. With regard to the dilemma, conclude from it that Rabbi Elazar, son of Rabbi Yosei, said that the illness of askara also results from slander, as the baraita provides an additional cause of the illness. The Gemara comments: Indeed, conclude from it. In this baraita Rabbi Yehuda is described as head of the speakers in every place. The Gemara asks: And why did they call him head of the speakers in every place? The Gemara relates that this resulted due to an incident that took place when Rabbi Yehuda and Rabbi Yosei and Rabbi Shimon were sitting, and Yehuda, son of converts,sat beside them. Rabbi Yehuda opened and said: How pleasant are the actions of this nation, the Romans, as they established marketplaces, established bridges, and established bathhouses. Rabbi Yosei was silent. Rabbi Shimon ben Yoḥai responded and said: Everything that they established, they established only for their own purposes. They established marketplaces, to place prostitutes in them; bathhouses, to pamper themselves; and bridges, to collect taxes from all who pass over them. Yehuda, son of converts, went and related their statements to his household, and those statements continued to spread until they were heard by the monarchy. They ruled and said: Yehuda, who elevated the Roman regime, shall be elevated and appointed as head of the Sages, the head of the speakers in every place. Yosei, who remained silent, shall be exiled from his home in Judea as punishment, and sent to the city of Tzippori in the Galilee. And Shimon, who denounced the government, shall be killed. Rabbi Shimon bar Yoḥai and his son, Rabbi Elazar, went and hid in the study hall. Every day Rabbi Shimon's wife would bring them bread and a jug of water and they would eat. When the decree intensified, Rabbi Shimon said to his son: Women are easily impressionable and, therefore, there is room for concern lest the authorities torture her and she reveal our whereabouts. They went and they hid in a cave. A miracle occurred and a carob tree was created for them as well as a spring of water. They would remove their clothes and sit covered in sand up to their necks. They would study Torah all day in that manner. At the time of prayer, they would dress, cover themselves, and pray, and they would again remove their clothes afterward so that they would not become tattered. They sat in the cave for twelve years. Elijah the Prophet came and stood at the entrance to the cave and said: Who will inform bar Yoḥai that the emperor died and his decree has been abrogated? They emerged from the cave, and saw people who were plowing and sowing. Rabbi Shimon bar Yoḥai said: These people abandon eternal life of Torah study and engage in temporal life for their own sustenance. The Gemara relates that every place that Rabbi Shimon and his son Rabbi Elazar directed their eyes was immediately burned. A Divine Voice emerged and said to them: Did you emerge from the cave in order to destroy My world? Return to your cave. They again went and sat there for twelve months. They said: The judgment of the wicked in Gehenna lasts for twelve months. Surely their sin was atoned in that time. A Divine Voice emerged and said to them: Emerge from your cave. They emerged. Everywhere that Rabbi Elazar would strike, Rabbi Shimon would heal. Rabbi Shimon said to Rabbi Elazar: My son, you and I suffice for the entire world, as the two of us are engaged in the proper study of Torah. As the sun was setting on Shabbat eve, they saw an elderly man who was holding two bundles of myrtle branches and running at twilight. They said to him: Why do you have these? He said to them: In honor of Shabbat. They said to him: And let one suffice. He answered them: One is corresponding to: "Remember the Shabbat day, to keep it holy" (Exodus 20:8), and one is corresponding to: "Observe the Shabbat day, to keep it holy" (Deuteronomy 5:12). Rabbi Shimon said to his son: See how beloved the mitzvot are to Israel. Their minds were put at ease and they were no longer as upset that people were not engaged in Torah study. Rabbi Pineḥas ben Ya'ir, Rabbi Shimon's son-in-law, heard and went out to greet him. He brought him into the bathhouse and began tending to his flesh. He saw that Rabbi Shimon had cracks in the skin on his body. He was crying, and the tears fell from his eyes and caused Rabbi Shimon pain. Rabbi Pineḥas said to Rabbi Shimon, his father-in-law: Woe is me, that I have seen you like this. Rabbi Shimon said to him: Happy are you that you have seen me like this, as had you not seen me like this, you would not have found in me this prominence in Torah, as the Gemara relates: At first, when Rabbi Shimon ben Yoḥai would raise a difficulty, Rabbi Pineḥas ben Ya'ir would respond to his question with twelve answers. Ultimately, when Rabbi Pineḥas ben Ya'ir would raise a difficulty, Rabbi Shimon ben Yoḥai would respond with twenty-four answers. Rabbi Shimon said: Since a miracle transpired for me, I will go and repair something for the sake of others in gratitude for God's kindness, as it is written: "And Jacob came whole to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and he graced the countenance of the city" (Genesis 33:18). Rav said, the meaning of: And Jacob came whole, is: Whole in his body, whole in his money, whole in his Torah. And what did he do? And he graced the countenance of the city; he performed gracious acts to benefit the city. Rav said: Jacob established a currency for them. And Shmuel said: He established marketplaces for them. And Rabbi Yoḥanan said: He established bathhouses for them. In any event, clearly one for whom a miracle transpires should perform an act of kindness for his neighbors as a sign of gratitude. He said: Is there something that needs repair? They said to him: There is a place where there is uncertainty with regard to ritual impurity
מה מלמד סיפור זה והסוגיה במסכת ברכות, על אופיו של רשב"י?
מה המסר של הסיפור? האם הוא מדבר אל ליבכם?
ג. גישת הרמב"ם ואורח חייו
משנה תורה, הלכות תלמוד תורה ג׳:י׳
כל המשים על ליבו שיעסוק בתורה ולא יעשה מלאכה, ויתפרנס מן הצדקה, הרי זה חילל את השם, וביזה את התורה, וכיבה מאור הדת, וגרם רעה לעצמו, ונטל חייו מן העולם הבא - לפי שאסור ליהנות בדברי תורה בעולם הזה.
Mishneh Torah, Torah Study 3:10
Nevertheless, whosoever sets his heart to pursue the study of the Torah but do no secular work at all, and permits himself to be supported by charity, behold him, he blasphemed the Name, and degraded the Torah, and shadowed the light of religion, and caused evil to be brought upon himself, and deprived his own life from its share in the world to come; because it is forbidden to enjoy aught in this world in return of the study of the words of the Torah. The sages said: "Whosoever enjoys aught in return of the study of the words of the Torah takes his own life away from the world" (Pirke Abot, 4.7). They have, moreover, commanded and said: "Thou shalt not make them a garland by which to be considered great nor a spade to dig with them" (Ibid.). Again they have commanded and said: "Love manual labor and hate rank". (Pirke Abot, 1.10); whosoever studies the Torah and does not acquire at the same time a manual trade his knowledge of the Torah will be nullified and bring about sin" (Ibid. 2.2.). The end of this will be that he will rob people for his living.10The text is clear enough to absolve Maimonides from forbidding scholars to accept renumeration. It can not be construed to include priests, teachers, Rabbis and other scholars who render services to the public. He only includes such scholars as are doing nothing in return for gifts received by them. This would be enjoying fruit of the Torah in this world. Cairo strenously objects to this law, and supports his objections by authority from Yoma, 35a; Berakot, 17a; Ta'anit 25a; Ketubot, 105a; Gittin 67b; Baba Mezi'a, 84b; Sotah, 21a; Hullin, 134a; Nedarim, 62a. G.
לפי הרמב"ם, מהי המשמעות האמיתית של הנאה מדברי תורה? על איזה מקור הוא מסתמך? השוו בין פרשנותו של הרמב"ם לפרשנותו של ר' נהוראי למקור זה.
מדוע לדעתכם, יוצא הרמב"ם בחריפות כנגד התמסרות טוטלית בלימוד תורה?
אביעזר רביצקי, 'על דמות המנהיג במחשבה היהודית', חנה עמית (עורכת), אחריו: על מנהיגות ומנהיגים, משרד הביטחון 2000, עמ' 49
לעיתים נדמה כאילו הרמב"ם מדבר בכל אלה גם על חייו שלו ועל מאבקיו שלו [...] יש שהדברים סמויים מן העין ויש שנאמרו בגילוי. כל מי שיקרא באיגרת המפורסמת ששיגר הרמב"ם לר' שמואל אבן תיבון ובתיאור החי שתיאר שם הרמב"ם את סדר יומו באותם הימים (שנת 1199) ימצא רמזים ברורים למאבק פנימי זה: הרמב"ם הפילוסוף התורני, נאלץ להקדיש את כל זמנו וכוחו למלאכת הרפואה ולהנהגת הציבור; רק בשעות הלילה, לאחר ש"שכב פרקדן מרוב עייפות", התפנה כנראה לעיון וללימוד. דומה כי אילו היה חופשי מן העול, מן החובה, היה "בורח מבני אדם, מתייחד במקום שלא ירגישו"... אך הכרת האחריות של האיש האליטיסטי הזה, דווקא משום האליטיזם ומשום הכרת הערך העצמית, ואולי גם מחמת "עוצם השגתו" וגאוותו הפנימית, חזרו והציבו אותו תמיד במוקד הקהילה.
מה ניתן ללמוד מתיאור חיי של הרמב"ם?
מהו המתח שבין לימוד תורה (פילוסופיה) למחויבות לעבודה ולשליחות חברתית?
כיצד בא מתח זה לידי ביטוי בשאלת תורה ועבודה בימינו? תנו דוגמאות.
לאתר מרכז יעקב הרצוג
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