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(Illustration - Shutterstock)
Dying Baby Koala With No Fur Abandoned When Bushfires Began Nursed Back to Health by Humans
By Louise Bevan
January 14, 2020 Updated: January 14, 2020
An adorable baby koala is finally fit for gradual re-release into the wild after being rescued not far from the site of a ferocious bushfire.
The koala was found abandoned on the ground in New South Wales on Sept. 8, 2019, in very poor condition. The baby marsupial had lost its mother, weighed less than 10 ounces (approx. 275 grams), and was missing most of its fur due to a pervasive fungal infection.
Introducing our new joey in home care. He was found by, and named after, a dog named Keli. Koala Street Keli presented…
تم النشر بواسطة Koala Hospital Port Macquarie في الخميس، ١٩ سبتمبر ٢٠١٩
Australia's Port Macquarie Koala Hospital took to Facebook not long after their tiny inpatient's first arrival. "Introducing our new joey in home care," staff began. "He was found by, and named after, a dog named Keli.
"Koala Street Keli presented with an advanced fungal infection," they explained. "We suspect his mother was also not well, or that she removed him from the pouch due to his condition."
تم النشر بواسطة Koala Hospital Port Macquarie في الخميس، ٢ يناير ٢٠٢٠
Hospital staff acknowledged that Keli's recovery journey would be "a long process." However, they also expressed confidence in their ability to nurse Keli back to optimal health for controlled re-release into a brand-new, safe, natural habitat.
Their efforts and optimism paid off.
On Jan. 2, 2020, Port Macquarie Koala Hospital staff posted an update on Keri's condition on Facebook beside a heartwarming before-and-after photo comparison. "Just a brighter moment in all the tragedy in Australia at the moment," staff began, "we wanted to share something good."
Just a brighter moment in all the tragedy in Australia at the moment we wanted to share something good. Meet Koala…
"Look at Keli today," they continued, "a whopping 1 kg in weight, the fungal infection has gone, and all his fur is regrowing. It's still early days yet, we will get very excited when he makes 2.5 kg and it's time for him to come into the 'dehumanising trees' in preparation for release back to the wild.
"Release will not happen until the cooler months," staff assured their followers, "and thankfully there is still some good habitat left in selected locations."
Cheyne Flanagan treats a burned koala named "Sharni" from Crowdy Bay National Park at The Port Macquarie Koala Hospital on Nov. 29, 2019. (©Getty Images | Nathan Edwards)
Many members of the public left relieved, grateful comments on Facebook for the hardworking veterinary and rescue staff. "While visiting Australia one of the highlights of the trip was visiting this koala hospital run totally by volunteers," one person wrote. "The care, love, and dedication shown to these injured animals was heartwarming.
"We have sent a donation from Canada to help with the treatment of these injured koalas," they added.
"Totally awful the devastation and loss it's caused," another follower commented. "But you guys are all truly amazing and wonderful in all that you do in saving the koalas. Just to let you know, a lot of people in the UK are following your efforts."
Volunteer wildlife carer Minka Macaule, 14, feeds an injured koala joey at the Kangaroo Island Wildlife Park on Jan. 8, 2020. (©Getty Images | Lisa Maree Williams)
New South Wales Environment Minister Sussan Ley explained that as of early January 2020, up to 30 percent of the region's koala habitat has been destroyed by bushfires. The exact figure, she said, cannot be confirmed until the crisis has passed.
"We'll know more when the fires are calmed down and a proper assessment can be made," Ley explained, as per the Daily Mail. In the meantime, the minister took pause to recognize the gargantuan rescue efforts being made by local people.
A rescued, dehydrated koala receives treatment at the Port Macquarie Koala Hospital on Nov. 2, 2019. (©Getty Images | SAEED KHAN)
"I get mail from all around the world from people absolutely moved and amazed by our wildlife volunteer response," Ley revealed, "and also by the habits of these curious creatures."
The Port Macquarie Koala Hospital, for one, has been working tirelessly since September 2019 to cope with the steady influx of burned, dehydrated, and traumatized koalas. Baby Keli's recovery story is a small victory worth celebrating.


2/4/2019 · The option price is $2, the strike price is $50 and it is currently trading at $45. One option is equal to 100 shares of stock. So the contract will cost the buyer $200 (100 x 2).
Sure, there are many other strike prices you can choose with varying degrees of price and Delta. But the name of the game in options trading is movement. If you're going to invest your hard-earned money, you want the investment to move. Picking an option with a 25% or 50% Delta will only get you 25% or 50% of the movement, respectively.
The conclusion I came to was that the best strike price for covered calls really depended on what your objectives were and why you were selling calls in the first place. So now, let's look in greater detail at 3 strike price strategies for writing covered calls: option income, option investing, and option trading.
Option's strike price is fixed. Option's market price moves according to the external conditions which influence the supply and demand for the option. One of the most important among the external conditions is the relation between the option's strike price and the market price of the underlying.
Option Trading Updated: 06/28/11. Overview: This section will go over what options are, the best ways for trading options thus raising the price of the option. 3. The strike price of an option will also be included in an option's price. If a call's strike price is increased, the price of the option will decrease.
Trading in options is the attractive way to make more money with less investment as options have limited risk but unlimited profit potential. Choosing the right strike price option is very important. Many people lose their money because of not choosing the right strike price option.
For example, a trader buys a call option for a premium of $1 on a stock with a strike price of $10. Near the expiration date of the option, the underlying stock is trading at $16.
Strike price (also called exercise price) is the price at which you can buy the underlying security when exercising a call option, or the price at which you can sell the underlying when exercising a put option.
The strike price is the price at which the holder of the option can exercise the option to buy or sell an underlying security, depending on whether they hold a call option or put option. An option is a contract with the right to exercise the contract at a specific price, which is known as the strike price.
© What is strike price in option trading Binary Option | What is strike price in option trading Best binary options.


As you begin to listen to this beloved book of A. A. Milne's simple and timeless tales, you'll enter that enchanted place on the top of the Forest where "a little boy and his Bear will always be playing."
This is the only reading of these enthralling stories authorized by A. A. Milne's son, Christopher Robin, who wrote, "Peter Dennis has made himself Pooh's Ambassador Extraordinary and no bear has ever had a more devoted friend. So if you want to meet the real Pooh, the bear I knew, the bear my father wrote about, listen to Peter."
Blackstone Audio presents, from the unabridged collection "A. A. Milne's Pooh Classics," the ten stories of The House At Pooh Corner, performed by Peter Dennis. In A. A. Milne's wonderful companion volume to Winnie-the-Pooh, you will rediscover Pooh, Christopher Robin, Piglet, Eeyore, and all their friends--and be introduced to the irrepressible and very bouncy Tigger.


When Germany and Italy meet on the football pitch, the result cannot be measured by statistics alone, it is measured in pure passion and conjures up many great sporting memories. PlanetWin365 sampled this emotion through its sponsorship of the 2012 match "Der Wahre Champion" in Frankfurt's Commerzbank Arena, featuring great names from previous duels between the two great nations, including Oliver Kahn, Paolo Maldini, Lothar Matthaus, Angeloi Livio, , Christian Vieri, Thomas Hassler.
Who would overcome their oldest football foes? Broadcast live on RAN 14 October 2012, the German national team, coached by Rudy Voeller, was given a rematch but the azzurri, sponsored by PlanetWin365, won on penalties yet again!


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Kaczaki – wieś w Polsce, położona w województwie podkarpackim, w powiecie tarnobrzeskim, w gminie Baranów Sandomierski.

Wieś została wydzielona z Ślęzaków w 1997 roku.

W latach 1975–1998 wieś należała administracyjnie do województwa tarnobrzeskiego.

Od 1950 r. we wsi działa Ochotnicza Straż Pożarna.

W miejscowości znajdują się cztery kapliczki i jeden krzyż przydrożny

Przypisy

Linki zewnętrzne

Baranów Sandomierski (gmina)
Wsie w powiecie tarnobrzeskim

redpajama_set_name: RedPajamaWikipedia


on a short term basis.
so they get a feel for the full-scale study abroad experience.
and Japanese cultural experience programs can be organized upon request.
those who want to study for less than 90 days.
*Please inquire in advance so we may be able to present options for starting dates.
Please feel free to contact us for Japanese language Training for corporates, Japanese Cultural experience, or summer and winter vacation courses. Our representative will be more than happy to talk to you with a proposition.


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LILLIAN AKED YATVIN SCHOLARSHIP
Lillian Aked Yatvin
Lillian Aked Yatvin graduated from UW-Madison in 1985 with a BS in Sociology Education. She received an MSW in 1987. Involved throughout her life with helping other people, she always knew she wanted to be a social worker. Lillian found her true vocation and voice in social work, bringing her strong spirit to her work for others.
Lillian was a dedicated social worker for the West Madison Senior Coalition, helping older adults remain independent for as long as possible. She particularly enjoyed working with older people when she could successfully help them remain in their homes with all the resources and services they needed. Her life outside of work also reflected her devotion to helping other people, and she regularly volunteered.
A strong-willed individual, Lillian would stand up for what she believed was right. When she found out her daughter's preschool was using harsh chemicals to clean the floors and furniture, she and other parents paraded in front of the building to protest the use of chemicals that could harm children. At home, Lillian created a natural Wisconsin prairie in her backyard, and afterward became an avid gardener. She also had a strong sense of humor. When people asked why she wanted to work with older adults, she would say, "Because they can't outrun me when I make them angry."
Sadly, Lillian passed away in 2004 at the age of 46. During her illness, Lillian continued to practice social work for as long as she could, believing her own experience with illness grew her compassion as a caregiver. Professor Milton and Dr. Joanne Yatvin established the Lillian Aked Yatvin Scholarship Fund in memory of their daughter, to provide support for students in the School of Social Work, particularly those with an interest or commitment to working with elderly individuals.
Working With Elderly

redpajama_set_name: RedPajamaCommonCrawl


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Join the annual pilgrimage to one of the world's oldest Christian churches and stay at The Museum Hotel Antakya
Emma Talbot, Winner of the Max Mara Art Prize for Women, premieres new work at Whitechapel Gallery
History and religious culture combine at St. Pierre Church in Antakya, a growing destination for faith-based tourism
Since it opened in 2019, The Museum Hotel Antakya in south-east Turkey, has offered guests a unique blend of ancient and modern. Important archaeological excavations revealing 2,000 years of history include the largest single-floor Roman mosaic uncovered, visible below striking open-air walkways, canopies, and glass panels. Guests can see the past and the present from all over the 200-room hotel.
Adding to the area's rich history, the hotel, which floats above the foundations of the ancient city of Antioch, overlooks one of the oldest and most atmospheric churches in the world. Carved into the rocks at the base of Mount Starius, the 13-metre cave-like St Pierre Church with a vaulted ceiling, is said to be where the early Christian congregation was created by St Peter as he preached and began to spread Christianity after the crucifixion of Jesus.
Turned into a church after the Romans adopted Christianity and declared sacred by the Vatican in 1963, the church has since become an important pilgrimage site for Christians. Every year on 29 June, on the anniversary of St. Peter's death, a special ceremony is held here as growing numbers of pilgrims and tourists visit the church, now a museum. Mirroring the archaeological riches found in The Museum Hotel Antakya, on the floor of the church, visitors can admire the remains of mosaics dating from the 5th century and ancient frescos on walls.
On 29 June, a special service will be held as St. Peter's Day is celebrated in the famous church now on UNESCO's Tentative World Heritage List in a town home to various ethnic and religious groups. The Museum Hotel Antakya's concierge can arrange tours of the religious sites in the area including the St Pierre Church, the Moses Tree, the Habibi Neccar Mosque, the oldest mosque in Turkey and the Antakya Synagogue, which serves the remaining Jewish community of ancient Antioch, near Antakya.
Guests can then relax at the five-star The Museum Hotel Antakya, among 185 bedrooms, 15 suites and the four-bedroom Nas Konut residence, decorated in serene natural textures and colours, with marble bathrooms and locally made furnishings. Five restaurants and bars serving tantalising dishes made from local ingredients using ancient and modern techniques, as befits its location in a city awarded UNESCO Creative City of Gastronomy. The hotel has the city's largest spa, wellbeing, and fitness hub, the 3,300m2 rooftop Balans Spa & Fitness, with state-of-the-art fitness suite and studio for classes, indoor and outdoor pools, hammams and special treatment rooms. Event and conference spaces include a state-of-the-art ballroom and four rooftop meeting rooms.
Double rooms at The Museum Hotel Antakya start at €180 B&B,
Guests should check their government's travel advice for current regulations before travelling to Turkey.
Carla Hall, Mashama Bailey and Rodney Scott among top talent at "The Family Reunion" celebrating diversity in hospitality
Website: www.themuseumhotelantakya.com
Facebook: www.facebook.com/themuseumhotelantakya
Instagram: www.instagram.com/themuseumhotelantakya
easyJet adds 11 new routes: deals on sale now: Go to Naples 3 Nights 5* Grand Hotel Parker Hotel and flights £330 per person
Syon Park Lights Up as the Enchanted Woodland Returns
Visit Essex Launch Food and Drink Campaign


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gTorah | The Dvar Torah Service > New > Shemos | Exodus > Yisro
Friends in Far Away Places
By Neli On February 3, 2021 · Add Comment
Moshe is arguably the most significant person in the Torah, whose impact as lawgiver, teacher, and savior has been felt across the world by most major religions for over three millennia. He was undoubtedly a brilliant and astute person whose measured thinking carried immense gravity. At a bare minimum, before any of the more expansive literature, the Torah's plain text testifies that Moshe regularly spoke with God Himself and that he retained his sharpness and vigor until his very last breath.
Moshe had only just decisively rescued the Jewish People from Egypt and its formidable military. His newly liberated people had no government, so Moshe was the only person with the apparent authority to settle people's disputes. Morning till night, he would arbitrate and help resolve problems. The trouble is, he quickly ran into a bandwidth capacity problem; people were coming to him non-stop, and it was too much. So the Torah introduces Yisro, who tells Moshe that it simply can't be correct for there to be one sole arbiter of justice for so many people, and besides – it is simply exhausting! So Yisro advises Moshe to train some honest and competent men to share the burden, and they'd refer to Moshe any cases they could not resolve on their own. Moshe implements Yisro's proposal, and the new organizational structure proves to be a resounding success. He is no longer stretched so thin, and Yisro goes on his way.
The conversation is almost funny to read – it just seems so trivial!
Sure, we can say that Moshe believed he was required to teach everyone himself – וְהוֹדַעְתִּי אֶת־חֻקֵּי הָאֱלֹהִים וְאֶת־תּוֹרֹתָיו – but he was limited by the same twenty-four hours in a day as anybody else who has walked the earth. Who hasn't experienced a productivity bottleneck at some point in their lives? It is such a basic and common problem! Of course, anyone who's been there recognizes that however basic and common, it is still a serious problem. Yet if the problem is rather basic, the Torah introduces Yisro, who proposes a solution that is equally basic and can be found in any textbook on management or organizational strategy: to optimize workflow efficiency, the individual at capacity must delegate tasks, distributing that work for others to perform to reduce bottlenecks and improve throughput.
None of this is difficult or groundbreaking stuff, yet it occupies a non-trivial amount of space in the Torah. Could Moshe not figure out to delegate effectively on his own? What's remotely remarkable about Yisro's solution?
Perhaps the answer is what we probably sense – there is nothing remarkable about the conversation at all, other than the fact of the conversation itself.
People wonder if the Torah takes a political stance on capitalism, socialism, or what have you – but here, in the very section the Torah is given, the Torah quite plainly states that it is not exhaustive; that it doesn't purport to contain every single kernel of wisdom that could ever exist. Sure, it has an all-encompassing framework covering the full spectrum of human experiences; but it also leaves plenty of details for humans to figure out for themselves, such as effective government in this instance. Yisro proposed an idea about improving effective government administration, and the Torah clearly takes a pragmatic approach; if it works – great! While it might be intuitive to delegate tasks – that intuition still came from a human; it is not intuitive that the Torah endorses and adapts human intuition, which is what is remarkable about Moshe's problem and Yisro's solution.
What's more, the solution didn't simply come from a human; it came from a Gentile! At a minimum, the Torah takes a nuanced view on Gentiles here – Yisro is welcome; he correctly identifies a problem in Jewish society; he proposes an effective solution; his policy suggestions are embraced and successfully implemented. Aside from the pragmatic approach to government, this interaction is highly significant because, so far, almost every Gentile in the Torah has been a villain archetype; Paroh, Egypt, Amalek, and perhaps Yishamel, Esau, Lavan, and Ephron as well.
Given that well-documented history, it is almost natural to generalize that the Gentiles just don't want to be friends with us – that they only want to hurt us, and they have nothing to offer; we ought to keep our distance. It's tantalizing because this conclusion is not a big leap by any stretch of the imagination, and it's a very safe bet that asks nothing of us. Trust nobody; everyone hates us!
But in this story, the Torah clearly says that for all the enemies out there – dangerous, murderous, and perhaps there really are lots of them – we might also find some allies along the way. The Ibn Ezra suggests that this lesson is an obvious inference from the contrast of encountering Yisro so immediately after battling Amalek. In Yisro, we learn that not only do allies exist whom we ought to welcome, but there also exists the possibility that they bring experience, knowledge, or wisdom that we ought to welcome too.
To be sure, it is a minefield to navigate how to live with this, and it's probably not for the everyday lives of laypeople to grapple with; our culture is not their culture, our values are not their values. But for leadership – the educated and experienced people mature enough to appreciate nuance – we should recognize that the Torah plainly states that there exists something of value that comes from outside of the Torah and outside of our society, from people who don't come from the same places we do.
This bold thought shouldn't be as threatening or radical as it may appear at first glance. Using the digital technology and internet that went into writing this sentence so that you could then use the same technology to read it with, it's something we should recognize is true. The Torah doesn't quite tell humans about electricity or indoor plumbing, but there are many wise people and resources available to us with best practices and common sense, and we figure it out. As R' Shlomo Farhi notes, there is no religious imperative to reject something purely because it doesn't originate from within the Torah's culture; unlike, for example, the Amish. It's something our sages understood long ago – חכמה בגוים תאמין. If it works – great!
Moshe was intelligent; he likely understood the value of delegating but still believed he had to do it all on his own until Yisro cautioned him otherwise. By reporting this banal conversation in such detail, it seems that the Torah embraces an element of flexibility or fluidity in how we navigate the dynamic environments we encounter in the world. Yisro probably didn't innovate management science and delegation – that's nothing we can't figure out on our own. Perhaps the story's punchline is the very fact we can figure things out on our own; we have the discretion to figure out how to build and operate a society using the Torah's guidelines.
So when we encounter uncharted territory and unprecedented obstacles in our community and society, as we inevitably will, we have to remember that not only is figuring out the solution not against the Torah, figuring out the solution is the embodiment of the Torah's highest ideals.
Holding Us Over a Barrell
The moment God gave the Torah at Sinai is probably the most important in the Torah. It's probably the most important moment in the history of creation; to take it even further, developing a channel to receive the Torah might arguably be the reason for existence itself.
Given the significance of this moment, it should come as no surprise that the Midrashic literature likens Sinai to a wedding ceremony and makes extensive use of the imagery of love and marriage, demonstrating the powerful bond of commitment between God and the Jewish People, characterized by the all-important unanimous and unconditional acceptance of the Torah – נַעֲשֶׂה וְנִשְׁמָע.
However, there is another imagery our sages utilize. The Gemara imagines a scene where God lifts and holds Mount Sinai over the gathered crowd like a barrel and tells them that if they accept the Torah, all will be well, and if not, they would meet an early grave there and then – שכפה הקב"ה עליהם את ההר כגיגית.
This visual provides a stark contrast with the predominant and prevailing imagery that the Jewish People threw their enthusiastic consent behind accepting the Torah and its precepts. To engage the metaphor, the bride loved the groom, and everything was agreed upon and resolved. Once the relationship had been firmly established on a bedrock of love and trust, the imagery of coercion and force seems entirely unnecessary, if not an outright oxymoron.
If the Jewish People were eager and willing to accept the Torah, why do our sages use the motif of coercive force at all?
The Baal Shem Tov acknowledges this idealized romantic view; the beginning of most relationships can be characterized by butterflies and excitement, feelings of elation and joy. But, as anyone who has experienced a mature relationship can attest, eventually, there comes a day that the good vibes and pleasant feelings aren't quite there; if the relationship is going to succeed, it needs more than good vibes alone – many relationships fail for not comprehending this notion in its fullness. A successful relationship requires its constituents to also maintain the relationship in the moments it doesn't feel so good.
The imagery of holding a mountain over the audience is not a literal death threat – the metaphor describes God imploring the audience that this is serious stuff. If that seems so obvious now, it wasn't readily obvious in the moment. Up to that point, being on God's team had been pretty cool and fun – they watched waves of supernatural plagues smite their oppressors; saw a literal ocean split and dry up to escape then obliterate the most powerful military force in the known world; ate magical food from the sky; drank from magic wellsprings in the desert; while protected day and night by miracle clouds that lit up the dark and followed them wherever they went. It's not so hard to guess which side you'd want to be on! But that's not really what accepting the yoke of Torah means or looks like in any material way, so God warns the people that this is a serious undertaking. As the Maharal explains, the Torah can not only be accepted for the glorious moments. It's like the unspoken part of a young couple getting married; no one really wants to tell them, and they probably aren't even equipped to hear it yet, but they have their work cut out to make it work, and it's a lifelong undertaking that will require an enormous amount of investment and sacrifice if they are to have a chance at happiness. They'll most probably learn that lesson for themselves eventually, the hard way.
It's not that the Gemara imagines God threatening to slaughter the Jewish People; it's a warning about what was at stake and how much it mattered. It's a comment on the naivete of thinking that the imagery of a happy wedding could ever be enough to make a relationship work. The happy beginning is an essential starting point of any relationship, but the relationship can only be superficial if that's all there ever is. What the Torah demands from us is a serious commitment – the part that is not easy. It's not all sunshine, rainbows, and redemption – the blood-soaked pages of Jewish history speak for themselves.
R' Shlomo Farhi suggests that the Gemara specifically teaches this lesson by employing imagery of a barrel, a hollow object that confines and traps its contents instead of, say, a hammer or blunt instrument which would be used to flatten. The antidote to the immaturity of the excitement of happy beginnings is recognizing that there are times when commitment feels like being trapped. It's true of relationships, and it's true of religion. There's a moment we feel called and seen, and a moment we feel invisible and ignored; the things that can make it wonderful are part of what can make it so hard. There's no such thing as picking and choosing part of a person, or part of the Torah, for some of the time. It just doesn't work that way.
But while it's well and good to suggest the lesson of forceful imagery is to teach us the seriousness of the subject matter, it is almost universally understood that agreements entered into under coercion are not binding – we would never enforce a contract signed at gunpoint. Based on this intuitive reasoning, the Gemara questions the imagery of coercion and wonders if it compromises if not entirely undermines the basis of accepting the Torah – taking the imagery of the metaphor at face value, we wouldn't be partners with God; we'd be victims! The Gemara responds that to the extent this is a serious question, the Purim story remedied this, because the Jewish People accepted the Torah anew entirely of their own volition – קיימו מה שקיבלו כבר.
R' Jonathan Sacks observes that the Gemara concludes what we know intuitively – you cannot teach something that matters through coercion; you cannot impose truth by force. Even if God were to try, it simply doesn't work like that. We can only say that people accept ideas and beliefs to the extent people can freely choose and embrace them.
As important and exciting as the moment captured at Sinai was, the wedding is not the relationship. The people who stood there that day lacked context – the bigger picture that accepting the Torah fits into. After the Purim story, the people had learned that lesson the hard way. With this mature understanding, they could freely accept what had been accepted so long ago with newfound and hard-won insight.
A lack of problems cannot be the bedrock of a great relationship; it will only ever become great when its participants are invested enough to weather and work through difficult problems.
The Covenants of Kings
By Neli On September 6, 2020 · Add Comment
One of the most basic and essential rules of hermeneutics is understanding that the Torah is written in language that is to for humans to read and understand – דיברה תורה כלשון בני אדם.
R' Shamshon Raphael Hirsch explains that this means that the Torah writes in terms of human understanding, not objective truths known only to God.
The Rambam takes this theme pretty far, to the extent he suggests that the Torah adopted animal sacrifices because they were culturally familiar methods of worship, and correctly speculated about certain similar practices in the Ancient Near East. The Ralbag also emphasized the value of understanding the ancient world the Torah was given in to give context and enhance our understanding of the Torah's teachings.
One of these shared themes is the form of the covenant that spans large chunks of the book of Devarim.
In the Ancient Near East, kings would formalize their diplomatic relations with a treaty. These treaties were drafted between equals, and sometimes between a superior and an inferior state, or suzerain and vassal. The structure of the Torah's covenant has striking parallels to a suzerain-vassal treaty. If we unpack the layers to the structure, we can unlock a deeper appreciation for it.
The main elements of the Hittite suzerain-vassal treaties are the identification of the treaty-maker (the superior); a historical introduction (prior beneficial acts done the superior has done for the inferior); the stipulations (the primary demand is for loyalty); a list of divine witnesses; and blessings and curses. The treaty was recited, a ceremonial meal eaten, and the treaty deposited at a holy site. There would be a public reading periodically to remind the public of their duties.
The similarity between the Torah's use of the covenant structure and other treaties existing in the Ancient Near East isn't just interesting trivia – it's political dynamite.
For most of ancient history, the head of state was also the head of the cult – god-kings and priest-kings were standard. The king or the priestly class had a monopoly on the rituals of religion, and the common serfs were passive observers living vicariously through these holy men.
Contrast that with the Torah's rendition of a covenant. The party God seeks to treat with is not Moshe, the head of state, nor Ahron, the Kohen Gadol. It's not even the Jewish People. The party is every single individual, which is dynamite because it's shocking enough that He would care for humans in general, let alone each of us in particular. And by making a covenant with us, God goes even further and asks us to be His partners.
A covenant between God and individuals also bestows a second facet to our identity – by elevating common people into vassal-kings, we are all royalty – מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ / כָל-הָעֵדָה כֻּלָּם קְדֹשִׁים. This also echoes a broader ideological theme that idealized a community of educated and empowered citizens – וְשִׁנַּנְתָּם לְבָנֶיךָ / וְהִגַּדְתָּ לְבִנְךָ.
R' Shlomo Farhi notes that we take self-identity for granted today, but historically, self-identity was subsumed to community and culture. In a world where the individual self barely existed and mattered very little, it's radical to say that God cares for us individually, because it's not obvious at all – בשבילי נברא העולם. This tension between God as distant yet close is captured in our blessings, where we call Hashem "You" in the second person, indicating familiar closeness, and then "Hashem", with titles in the third person, indicating distance.
Striking a covenant with individuals democratizes access to God and spirituality, creating a direct line for everybody. Parenthetically, this echoes the Torah's conception of creating humans in God's image – everyone is, not just a few "special" people.
We are all royalty in God's eyes, and we are all God's partners.
The Moral Limits of Power
By Neli On August 28, 2020 · Add Comment
One of the Torah's recursive themes is that all life is precious – and human life most of all.
But the sanctity of life is not readily apparent.
Across most of civilized history, societies readily understood that it is wrong to murder another; yet this obvious law didn't apply equally. Without respect for the sanctity of all human life, not all humans were protected, and certain people could be dehumanized, such as slaves, who were seen as property.
When Noah emerged from the Ark, Hashem formed a covenant with Noah, which famously includes seven fundamental principles that form the bedrock of society. In a world of infanticide and human sacrifice, the Torah declares that humans must not kill, because God created all humans in His image:
שֹׁפֵךְ דַּם הָאָדָם, בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים, עָשָׂה אֶת-הָאָדָם – Whoever sheds a man's blood; by a man shall his blood be shed; for God made man in God's image. (9:6)
Yet this principle is established already in the very first chapter of the Torah:
וַיִּבְרָא אֱלֹהִים אֶת-הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ: זָכָר וּנְקֵבָה, בָּרָא אֹתָם – God created man in His image; in the image of God created He him – male and female, He created them. (1:27)
What does the Covenant of Noah add to our understanding of God's image?
R' Jonathan Sacks explains that the law in Noah develops the principle of God's image by extending it from oneself to another. I am in God's image, but so are you, my potential victim.
If all humans are in God's image, then not only is murder a crime against humanity, it is also sacrilege – an offense against God. By outlawing murder, the Torah establishes a clear boundary, defining the moral limits of power; that just because we have the authority or ability to do something does not mean we ought to.
Among other key concepts of morality, the prohibition of murder gives expression the sanctity of life and the eminence of the human soul. Perhaps that's why the prohibition of murder is repeated in the Ten Commandments.
The Torah values human life. To kill intentionally is to deny another's humanness; perhaps the Torah believes that in doing so, the murderer has hopelessly compromised his own humanity as well.
The Mountain of Humility
By Neli On June 6, 2019 · Add Comment
We take for granted that humility is an admirable virtue, but it's worth taking a moment to consider what humility is, and also what it is not.
Humility is commonly understood to means a low estimate of oneself and one's accomplishments. The Oxford English Dictionary defines humility as "the quality of being humble: having a low estimate of one's importance, worthiness, or merits."
But this doesn't ring true with what Judaism teaches us about the value of humility.
The Midrash famously teaches that Mount Sinai was only a little mountain to show how instrumental humility is.
But if the educational purpose of giving the Torah in such a place is to illustrate the value of humility, then you'd assume a valley would be a more appropriate geological feature to teach the lesson!
So why give the Torah on a mountain at all?
The Shem M'shmuel states that to accept the Torah and live its ideals, you need to be a mountain, not a valley; or as Avos puts it, if I don't stand up for myself, what am I?
As important as the quality of humility is, people who accept the Torah upon themselves must consider themselves important and deserving of the Torah.
Rabbi Lord Jonathan Sacks teaches that humility is an appreciation of our talents, skills, and virtues. It is not meekness or self-deprecating thought, but the dedication of oneself to something higher.
Rabbi Shlomo Farhi notes that the Torah labels Moshe as the most humble of all men. If humility is simply a low view of oneself, then Moshe, the Lawgiver and single greatest authority on the Torah, would meekly cave to any challenge – which he obviously couldn't and didn't. But if humility is about being of service, then Moshe truly was the most humble of all men – his entire life was singularly dedicated to public service. His achievements were never about him or his status; they were all in furtherance of rescuing and building the Jewish people.
It was no lack of humility for Moshe to acknowledge his own authority and leadership. When a person believes they are nothing, then ultimately the Torah itself will have little effect in elevating him. Although pride is a dangerous vice in large quantities, a small amount is still an essential ingredient to living a good life.
So perhaps humility is not that you are nothing; it's that you are intellectually honest with yourself. Pride is about competing – that you are "cleverer" or "richer"; humility is about serving. Humility isn't the opposite of narcissism and hubris; it's the lack of them. In the absence of pride, you find humility, which sees no need for competition. In humility, you are no more and no less than other people. Humility is not about hiding away, becoming a wallflower or a doormat; it is about the realization that your abilities and actions are not better or less. They simply are.
Humility is not thinking less of yourself; it is thinking of yourself less.
Jews have a daily duty to recall the Exodus.
It's the first thing God says at Sinai; introducing Himself as the God who took us out of Egypt. Remembering the Exodus is a perpetual mitzvah, and is ever-present in our daily prayers and blessings – זֵכֶר לִיצִיאַת מִצְרָיִם. It is so ubiquitous to so many mitzvos and prayers, to the extent we could miss the point entirely.
What do we mean when we say that we remember that God took the Jews out of Egypt?
It is essential to understand first principles because they are the foundational concepts that permeate the systems built upon them. It's not the historical event that we have to recall; it's that every single last one of us is worthy of God's unconditional love. If we unpack the story, the Jews in Egypt didn't deserve to be saved because they were so good or so special; in fact, quite the opposite.
The Zohar imagines the angels arguing whether or not God should save the Jews, and the argument was that "this lot are just a bunch of idol-worshippers, and so are those!". The Haggadah admits as much – מִתְּחִלָּה עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ אֲבוֹתֵינוּ.
When Moshe told the Jews to set aside and take one sheep per family, the Midrash says that "set aside" meant setting aside their idols before taking the sheep for the mitzvah!
When even Moshe, already well on his way to greatness, saw Yisro's daughters getting bullied and got involved in the dispute to protect them, the onlookers mistook him for just another Egyptian!
The Midrash famously states that the enslaved Jews retained their names, clothing, and language. This is frequently misunderstood as a point of pride, but it seems that they were otherwise indistinguishable from Egyptians in every other way apart from these narrow and limited practices.
Moreover, the generation that left Egypt and stood at Sinai fought Moshe the rest of their lives, begging to go back to Egypt, and was ultimately doomed to wander and die in the wilderness.
The Zohar goes so far as to say that the Jews were on the 49th level of spiritual malaise, just one notch off rock bottom, the point of no return. Rav Kook notes that this adds a particular dimension to the imagery of God's outstretched arm – it was a forceful intervention, an emergency rescue of a nation that had stumbled and was about fall off a cliff – בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה.
That is to say that on a fundamental level, the Jews didn't deserve rescuing at all.
And yet crucially, as R' Chaim Kanievsky notes, God responded to their cries all the same – וַנִּצְעַק אֶל־ה' אֱלֹהֵי אֲבֹתֵינוּ, וַיִּשְׁמַע ה' אֶת־קֹלֵנוּ.
The Divrei Chaim notes that the very first Commandment is no command at all; God "introduces" himself as the God who took us out of Egypt – אָנֹכִי ה' אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים. It's not a command – it is just a simple statement of fact. We might not deserve redemption, yet God redeems us all the same.
R' Tzadok haKohen writes that to remember Egypt is to remember God's first declarative sentence; our God rescues people from Egypt, whoever they are.
The Ropshitzer quipped that תְּחִלָּה לְמִקְרָאֵי קדֶשׁ זֵכֶר לִיצִיאַת מִצְרָיִם – the first step towards holiness is remembering that the same Exodus that rescued people from the abyss once before could be just a moment away.
So when we remind ourselves about Egypt, it's not just that it happened once, but that, as the Lubavitcher Rebbe put it, God's redemption is not contingent on our worthiness.
Does God Care About Me?
By Neli On February 27, 2015 · Add Comment
We think of the Ten Commandments as a monumental national event. Yet the opening words, of the very first time Hashem spoke to humanity, were not addressed to a wider audience. The words used are deeply personal. אָנֹכִי ה' אֱלֹקֶיךָ – not plural, everyone's, but singular, yours. This is a very personal God, establishing intimate contact with individuals; not just to Judaism in general and greater humanity at large.
And yet through Chazal, this is understood slightly differently. Rashi understands that in this divine communication, Hashem spoke through Moshe, and in a sense, to Moshe exclusively. This personal communication was to and through Moshe, and relayed to everyone else. The Midrash understands that this was personal to Moshe to the extent that in the aftermath of the Golden Calf, he could avert catastrophe by saying that the Jews had not betrayed אָנֹכִי ה' אֱלֹקֶיךָ, to the exclusion of idols, and that this was said to him alone. The personal God of Sinai was Moshe's only!
So how are we supposed to understand the events at Sinai; can God be personal with humanity?
When Yisro is introduced to us, we learn how he heard what happened to Moshe and the people of Israel:
וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן משֶׁה אֵת כָּל אֲשֶׁר עָשָׂה אֱלֹהִים לְמשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ – Yisro heard what God had done for Moshe, and Israel, his people… (18:1)
That is, the Torah sets up Moshe not just as the leader of the nation of Israel, but as a separate category, on par with the rest of his entire people combined. The Maharal deduces that in doing so, the Torah recognises Moshe's status and achievement as someone who had transcended everyone else and could not be grouped together with anyone. He was in a class of his own.
As someone who had transcended Israel, his soulmate came from beyond Israel too. His role was to shape and form a nation of poor, ignorant, downtrodden slaves into the image of the divine on this planet. It could not be done from within; it necessarily had to come from beyond; in the form of Tziporah. Together, they crafted Israel's destiny.
But how does a human transcend? No man was like Moshe, but what happened to him that he could do it? How can a human survive forty days and nights without any basic necessities the human body requires?
The Maharal notes that forty days thematically indicates a new aspect of creation. It takes forty days for a foetus to take shape, and it took forty days for the era of the Flood to transition, and the new world to emerge. Forty days on Sinai is a cryptic allusion to a new aspect awakened in Moshe. He was no longer Moshe, a human. He had become Moshe, the prophet.
He had become the mouthpiece for God to reveal Himself to mankind.
But far more than a loudspeaker, he was the divine interface. He was the spring from which we could drink God's word and be nourished and grow. The Torah was imbued with his energy, and through him we too could transcend. He was on the wavelength to absorb the Torah, and it was channeled to us.
This is the true meaning of Moshe's riposte to Hashem after the Golden Calf, that Sinai was Moshe's personal God, and the people did not deserve to be wiped out. They could not receive the full power or scope of God's word; only Moshe could. This is the "out" that Sinai in the singular provides. Rav Tzadok teaches that the personal God of Sinai is always there for us to reach out to, to aspire to. Criticallly, it is not a standard against which the people who could not rise to the challenge were held. Moshe's role was to help everyone get there. They weren't yet, but that was ok. The personal God of Sinai is always there, waiting for us. And we learnt that from Moshe.
This is why he plays a central part in God's revelation to mankind. He was instrumental. Moshe was truly Rabbeinu – our teacher. He taught us how to interface and connect to the Torah – it was not just a repetition of what he'd been told. It is a living, breathing thing, and it is Moshe's life that it was imbued with. Through him, Judaism and mankind learned that God wants a personal connection to us, if only we reach out.
A Legendary Relationship
Midrashim are cryptic, and often misunderstood. They are metaphors, literary devices that encode how Chazal understood stories in the Torah.
There is a Midrash that teaches that before Creation, God went to all the nations that would one day be and offered them the Torah. Each time the offer was made, all the nations inquired what they would be bound to do. All the nations, except the Jews, who accepted without knowing what it entailed.
What is this Midrash about?
The Midrash does not say the Jews would not care what was in it. If they had been asked, perhaps the response would have been about gossip, and the Torah would be declined! The Midrash does not mean that the Jews do not care about the pitfalls. R' Chaim Brown explains that the Midrash is about something else entirely – relationship. R' Binyamin Finkel gives a simple analogy.
If a broker you do not know calls, and gives a half hour window to make a large investment that he assures you would give large returns, there would be a lot of questions to ask. It is perfectly reasonable to want to know what you're getting yourself into – the Midrash is not speaking of a deficiency in the nations for their questions. The questions are fair. "What would this agreement require from me?"
Instead, consider that your parents, or in-laws, were the ones on the phone, offering a half hour window in which to join a venture of theirs. Undoubtedly there are risks, but with the love and trust of the relationship, there needn't be any questions.
This is what the Midrash is about. Whatever duties the Torah requires are worth taking on, because it is our Father offering the package.
Emotional Investment
By Neli On May 31, 2013 · Add Comment
One of the mitzvos recited daily is the duty to love God:
וְאָהַבְתָּ, אֵת ה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ – Love Hashem your God, with all your heart, soul, and things… (6:5)
The question commonly asked is how exactly can emotion be commanded? Emotions are responses; they are there or they aren't. How is the feeling of love demanded of us?
The Sfas Emes explains that the existence of the instruction can only mean that the emotion is not borne in a vacuum. The ability to love God is imbued in everyone, and is only dormant. The instruction is to find it.
The same is true of most (all..?) things. The Gemara says to believe someone who claims to discover something after hard work. Curiously, it says "discovers", not "earns". The word "discover" means dis-cover, or uncover. Electricity was discovered, not invented.
It is said that an angel teaches a child the entire spectrum of knowledge to a baby in the womb, but at birth, it is tapped on the face and forgets it all. This serves to illustrate that knowledge alone is not the goal. The curse of Adam is to toil and work hard. The Vilna Gaon points out that the knowledge is always there, but birth and life are a gift to enable the ability to earn it. Perhaps the curse of Adam isn't really a curse at all then. The achievement has accrued value due to the effort put into its acquisition.
Perhaps then, the initial question is fundamentally flawed. Something has slipped under the radar. One of the Ten Commandments is לא תחמוד – Do not covet. Jealousy is an emotion too, yet there are no questions about commanding emotion.
The Ibn Ezra explains that emotions can actually be worked on – that is the subtext of the mitzva. The way to not be jealous of someone's property is to view it as out of your league. Most normal people aren't jealous that a billionaire owns a fleet of yachts or a private island in the Caribbean. The way to not be jealous is to understand that some people have yachts and islands, your friends have a house or car, and you have what you have. Jealousy is completely suppressed in this way – mitzva accomplished.
Working on this is deeply significant beyond the applications of jealousy. Simply put, is jealousy really one of the top ten laws of Judaism this top ten in Judaism? Consider then, that it appears in the Ten Commandments.
Perhaps the instruction is that emotional development is required of us. It starts with not being jealous, and can develop into וְאָהַבְתָּ, אֵת ה אֱלֹהֶיךָ


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Traditional grafting shaved the slope with small blade, and two branches should be shaved the same slope, it is more laborious. Using the machine, it is convenient to shaved a consistent interface, it is high efficiency.
1, Rootstock and scion it is easy to match the U-cut, V-cut or Ω-cut, rapid healing.
2, using easily and fastly. Grafting method than the traditional savings of 40% of the time and effort.
3, blade can be replaced.
4.Use the pruner to cut useless branches from the plant.
5、The end of blades both can cut , one piece blade can be used as two pieces blade, so you would have total six pieces blades.


The Angled Door Module will produce a parts list for angle type units. The cut angle for the miter saw is shown in 1/10th degrees. A drawing of the door and raised panel is included. This door software is easy to use.
To properly use this program you will need to purchase a $30.00 digital angle rule. This tool will help you produce angle cuts within 1/10th of a degree. They look beautiful and they look professional. We show you how to use everything.
This is the entry screen where you select a style and where you will enter the sizes. You also select the material and panel style.
Here is what the basic parts list will look like.


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/ Retirement
Robo-Advisors Are on the Rise
Automated investment platforms are transforming how we invest. Some predict they will handle $2 trillion in investments as soon as 2020.
Robert McGarvey
Updated Apr 3, 2016 11:00 AM EDT
Original: Apr 1, 2016
Editors' pick: Originally published April 1.
Can a computer pick stocks for you better than a human financial advisor? That's the simmering question in the rise of robo-advisors.
Of course, computers are beating us at lots of things, from chess to a wildly popular board game called Go (where Google's AlphaGo has obliterated human champs).
Literally hundreds of robo-advisor companies have sprouted to do battle. Many are start-ups. Some grow out of established financial services companies (such as Schwab Intelligent Portfolios).
Expect sustained growth. Management consulting firm A.T. Kearney, in a recent report on the sector, forecast that robo-advisors will manage $2 trillion in assets in the U.S. by 2020.
Should you be plunking down your cash on the computer?
A more foundational question: why now are robo-advisor firms taking off? Jon Stein, CEO of Betterment, a New York based robo firm that recently closed a $100 million funding round, said that it's become easier to build "significant computing platforms." He pointed to open source software and cloud-based services that have let robo-advisor firms scale on the fly, without costly front-end investments.
The other factor in the rise of robo firms: a lot of investors suffered real losses in the 2008 to 2010 stock market meltdown, said Stein. "The reps of many big [traditional] firms were tarnished," said Stein. "There was a loss of trust in traditional financial services providers." Those investors turned their back on traditional firms and, when they want to get in on the Wall Street action, many are looking favorably on robos.
Here is how robo-advisors work - and all work roughly the same way, said multiple sources, although each home brews its particular algorithm. An investor is asked various questions designed to gauge his risk tolerance. Once risk is determined, the computer hunts for investments that align with the person.
A plus: robo firms impose fees well below the 1% of assets that is a typical charge at traditional brokerages. Betterment, for instance, charges 0.15% on a $100,000 account. That's $13 per month versus $83 per month at a traditional firm that charges 1%.
But there's a key difference between robo-advisors: some - like Fidelity's - recommend the company's own investment vehicles, and others, like Betterment, which calls itself the largest independent automated investment service, do not have funds of their own to recommend. Does that matter? Stein believes so. "We offer unconflicted advice," he says. "We recommend the best assets for you, without regard to our own interests. We don't recommend our own funds."
Different experts see it differently and, in point of fact, many traditional investment firms have long recommended their own products. So this may not be a deal killer but it is a difference to be aware of.
Millennials seem particularly enthused about robo-advisors, said Timothy Baker, founder of WealthShape, an investment advisory firm. He nonetheless has closely studied robo-advisors and, he said, Millennials are attracted to the ease of use - essentially a robo-advisor service is just another computer program to them.
Many robo firms also are scrambling to offer advice - at extra cost - to investors who find themselves with questions the machines cannot answer.
Traditional firms also are rushing to offer robo services to investors who prefer that style. "The future for most robo firms will be inside large institutions," said Boaz Lahovitsky, senior vice president of wealth management at Genpact, a business process transformation company.
Are robo firms for everybody? Even Stein thinks not. He said: "When you have more than $2 million in investable assets you are a target for financial advisers."
Most robo firms also build portfolios around ETFs, exchange-traded funds, that track an index or basket of assets. That can be ideal for some investors. Others may want more flexibility in building a portfolio.
Baker, however, predicted that robo-advisors will "pick up a lot of smaller accounts."
Baker also said what the real test of robo firms will be: "The next bear market. How will they survive?" His point: the stock market has been in a six year bull run. Lots of investment advice has worked because lots of investments are prospering. How good will robo-advisors look when the market cratered as it did in 2008? "Their test will be a true bear market," Baker said.
This article is commentary by an independent contributor. At the time of publication, the author held TK positions in the stocks mentioned.
Retirement401(k)MarketsFinancial AdvisorsOpinionInvesting
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Enda O Coineen Completes Solo Sailing Circumnavigation
April 3, 2018 by Orla O'Muiri	No Comments
Sailor Enda O'Coineen has only gone and done it. The Irish sailor has successfully sailed a lap of the planet!
Enda O'Coineen (61) has successfully sailed alone around the notorious Cape Horn, battled massive waves and storms, and travelled 13,000km to finally complete his solo sailing lap of the planet. The Galway man passed through the finishing line of the Vendee Globe course on Sunday morning to mark the end of his solo sailing lap of the planet, with just one stop.
Back in 2016, Enda set out from Les Sables d'Olonne in France to compete in the round the world race the Vendee Globe. Halfway through the trip disaster struck when his mast came crashing down some 180 miles south of New Zealand, forcing Enda to abandon.
The story took a turn for the better when another competitor in the Vendee Globe was forced to retire. Following some discussions, it was decided that the French and Irish teams would merge to create 'Le Souffle du Nord Kilcullen Team Ireland' with the mission to sail back to France to unofficially finish the race.
Enda arrives into Les Sables d'Olonne dressed as a pirate.
On 26 January 2018, O'Coineen sailed away from New Zealand to commence the 13,000-mile journey through the Pacific Ocean, around Cape Horn, and back up the Atlantic and into Les Sables d'Olonne. Now, he is finally done.
O'Coineen said, "After 66 days alone at sea since New Zealand I am elated. It's incredible. I'm overwhelmed… and now I'm surrounded by thousands of people who gave me an amazing welcome into Les Sables d'Olonne. It's an honour to be here and to be representing Le Souffle du Nord Kilcullen Team Ireland. The support, interest and encouragement has been great. This really is an honour and I thank all who have followed the journey and supported us and our charity, the Atlantic Youth Trust."
Massive congratulations from all of us here at Outsider, Enda!
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Wrigley gardens, museum, 'sky' airport celebrate Catalina's diversity
William Wrigley Jr. put his heart and his pocketbook into his beloved Catalina Island, where his widow erected a loving memorial in the Botanic Garden. A world of native plants, and a stunning tribute to a generous man await.
TAKE TIME TO CHECK OUT CATALINA'S HIDDEN WONDERS:
WRIGLEY GARDEN, MUSEUM, AIRPORT WITH GOOD EATS
STORY By CHRISTENE MEYERS
PHOTOS By BRUCE KELLER
HOLLYWOOD STARS misbehaved there.
Chewing gum magnate William Wrigley Jr. purchased stock in it, sight unseen.
Today, tourists come from all over the world.
Such was and is the allure of Santa Catalina Island, off the California coast.
The "fame" started with the chewing gum icon.
Who's this? A young, pre-blonde,
Marilyn Monroe, on Catalina.
Right, Wrigley smiles on Catalina.
Once Wrigley sailed over to see what he'd invested in, he bought out other investors, becoming sole owner of the island.
THAT WAS in 1919, nearly a century ago. Today, Wrigley's stamp is felt throughout the island. And Hollywood's happy ghosts inhabit its streets, bistros and hotels.
The Chicago Clubs spent many spring training days
in the lovely climate and surroundings of Catalina.
The Catalina Museum, moving sometime soon into new multi-million-dollar digs, is now housed in the Catalina Casino Wrigley built. There, we enjoyed historic photos of the Chicago Cubs' time in Catalina.
AVID BASEBALL fan Wrigley brought the team there for spring practice, which the team continued until the 1950s, past Wrigley's 1932 passing.
His story is a true American success story: as a 13-year old kid, he sold his father's soap door-to-door from a two-horse wagon in rural Pennsylvania and New York. The gum he gave out free, to purchasers of the soap, was so popular that he went into the gum manufacturing business in Chicago.
THE REST is history. Within years, he was a millionaire, acquiring a handsome share of The Cubs, and buying up 90 per cent of Catalina. He built a dock and used his own private funds to establish electricity, water and sewer systems.
Mrs. Wrigley built a beautiful memorial to her ambitious husband, and guests to the Wrigley
Gardens can stroll up to it, and even to its top, with a lovely view of the gardens and sea. caption
Soon, Hollywood discovered what Wrigley was excited about. Catalina's proximity to Los Angeles allowed the stars easy, quick access. Soon Charlie Chaplin, Humphrey Bogart, John Wayne, and Johnny Weissmuller were sailing their boats to Avalon Harbor.
Marilyn Monroe came there as a young bride, while her first husband was serving his country. By day, the stars swam, fished and enjoyed the scenery. By evening, they mingled with islanders in restaurants and bars on the island's two towns — Avalon and Two Harbors.
They drank, dined, danced and caroused. Errol Flynn explained the island's pull: "...we were so intoxicated with the sheer zing of existence that we were half-mad..."
CATALINA ISLAND Museum's impressive collection includes an impressive array of historical and cultural items.
With generous donations, the museum has grown to a bonanza of 150,000 items representing the island's archaeology, natural history and architectural accomplishments. Ephemera, newspapers, archives, postcards, three-dimensional items and 10,000 photos and negatives (rotated and dating back to 1880) tell stories of island life.
The Museum features a large and comprehensive collection of Catalina pottery and tile -- another Wrigley brain child -- manufactured in Catalina from 1927-1937.
Private jets take off and land in spectacular beauty on Catalina.
BOAT MODELS, sport fishing items, artifacts from the Island's steamships and more have made the new museum necessary. The enormous collection also boasts valuable archaeological artifacts.
The Airport in the Sky's colorful bar and restaurant have lots of fun art.
Wrigley erected hotels and built the world's largest dance hall -- the museum's home for a bit longer: Avalon Grand Casino. He built a harbor, bird park and established Catalina Clay, providing work for locals. Its tiles and pottery are still admired worldwide.
His beloved Cubs trained on the island until 1951. Hollywood filmed dozens of films there.
In 1975, Mr. and Mrs. Philip Wrigley (the gum magnate's son and daughter-i-law) and Philip's sister, Dorothy Wrigley
This small plane landed while we were on Catalina -- it's a small, spectacular
runway with a stellar view of the ocean and surrounding landscape.
Offield, deeded 42,000 acres owned by Santa Catalina Island Company to the Catalina Island Conservancy, giving control of 88% of the island. Wrigley's widow incorporated more than 60 of the island's 60 plant and animal species into the garden memorial.
THE AIRPORT in the Sky occupies a 1,602-foot-tall mountaintop at the center of the Island, 10 miles from Avalon. It's a fun destination, although our tour bus ride was jarring. We saw hikers and bikers, and a few private planes -- my choice for next visit.
The airport's single 3,250-foot-long runway was constructed by blasting two adjacent peaks, then using the resulting debris for fill.
Actors, artists fly high in novel about film's early days
The DC-3 Gifts and Grill restaurant is famed for its excellent buffalo burgers, which we sampled. They also offer chicken and vegetarian burgers, and our guide Manny raved about the Mexican specialties and buffalo tacos. In summer, the Grill's barbecues -- with live music from Island band Hot off the Range.
We also picked up some tasty buffalo jerky, and a collectible glazed tile in the gift shop.
www.visitcatalinaisland.comwww.catalinaconservancy.org/index.php.airport_in_the_sky
www.catalinaconservancy.org/index.php
www.wrigleymemorialgarden
Cookie, Keller and new friends take a ride on Kowloon Harbour.
COMING UP: Come with us to Asia. We're in Hong Kong now, and soon will be writing about our magnificent five-week odyssey. We'll travel on sampans, junks, bikes, trains, planes and cruise ships with occasional one-way streets (going the wrong way in a tuk-tuk.) Then, can a scardey cat who once nearly drowned in a kayak ever take calmly to the waters again? Cookie overcomes a 30-year fear of kayaks, proving you can teach an old frightened dog a few new tricks. Join us by rickshaw or tuk-tuk, remembering to always explore, learn and live, and check us out Friday when we post for the weekend.
www.whereiscookie.com
Posted by Bruce at 5:00 PM
Labels: Architecture, Art, California, California's Best, Natural world, Road tripping
Luca March 17, 2016 at 4:47 AM
Wanna live in California
Followers whereiscookie.com
Lively travel essays with a sense of fun and adventure
Veteran travel writer and her photographer partner traverse the world, from Rio to Red Lodge with a look at trends, culture, food, wine and attractions to appeal to the fun-loving traveler.
"Lilian's Last Dance" (14) Adventure (338) Airlines (14) Architecture (147) Art (259) Breaking news (10) California (109) California's Best (73) Concerts (36) Cruising (112) Dance (5) Dining (2) Down Syndrome (10) E-mail sign-up (4) Europe (1) Family (69) Famous Cities (258) Fitness (73) Food and Wine (189) Gambling (16) Hawaii (1) Health (15) History (29) Holidays and celebrations (91) Hotels (63) Illness and accidents (23) Interlude (5) Loved Ones (55) Mental health (103) Montana (132) Movies (27) Museums (1) Music (97) Natural world (239) Nature (1) New York (2) Personal History (224) Pets (43) PHOTO Fitness (3) Politics (1) Road tripping (184) Romance (114) Sailing (50) San Diego (131) Show business (25) Special Needs Child (11) theater (4) Theatre (161) Transplantation (3) Travel (461) Wildlife (132)
Wrigley gardens, museum, 'sky' airport celebrate C...
Bison on an island? Yes, because Hollywood put the...
Catalina casino: glamorous past, glittering presen...
Love story with a brogue: Sure and begorrah 'Mulli...


BMW (Bavarian Motor Works in English translation) is a German automobile, motorcycle and engine manufacturer. Started as an aircraft engine builder in 1916, BMW changed to building motorcycles in 1923 due to the result of World War I and added their well know automobile line in 1928. BMW has been active in the motorsports industry since the production of their first motorcycle. K&N produces a top of the line oil filter for the BMW line featuring high flow rates and efficiency. K&N BMW oil filters are equipped with anti drain back and bypass valves for further protection of your engine.


Very uplifting piano arrangements of 15 praise & worship classics from Vineyard Music. Pianist Michael Gettel is a very talented individual who manages to mix technical expertise with the presence of the Spirit to create a heart- and soul-lifting experience. An excellent choice for any Christian listener seeking a soothing listen. A second volume was released later, and both albums have songbooks available for purchase from Vineyard Music.


text:
Andrónov és un petit cràter d'impacte lunar que s'hi troba a l'exterior de la vora sud-oest de la plana emmurallada anomenada Gagarin. Es localitza a l'hemisferi sud de la cara oculta de la Lluna, i no s'hi pot veure directament des del Terra. Just a l'oest d'Andronov està el cràter Levi-Civita.

Andronov és una formació circular, en forma de cove amb una petita plataforma central. Hi ha una petita petjada de cràter en la paret interior nord. No presenta característiques singulars, sent similar en aparença a molts altres cràters petits que es troben en tota la superfície lunar.

Deu el seu nom al físic i enginyer rus Aleksandr Andronov (1901-1952), especialista en radioastronomia.

Vegeu també
 Llista de cràters lunars
 Selenografia

Referències

Enllaços externs

Andronov
Andronov


text:
Nice guys can finish first:..
Nice guys can finish first: Aussie tennis star John Millman's astonishing rise
AUSTRALIAN OPENJohn Millman
Australian tennis has been bogged down in recent years.
We have two of the game's most gifted young talents in Nick Kyrgios and Bernard Tomic.
But neither of them like the sport and are now more famous for their outbursts at the media, fans, players, umpires and, most recently, Davis Cup Captain Lleyton Hewitt.
But there are other Aussie players shining a light on the sport, with Alex De Minaur proving he's a star of the future.
And journeyman John Millman has overcome years of injuries to battle his way up the world rankings.
The highlight of his career came at the 2018 US Open when he beat Roger Federer to make the quarter-finals.
Millman joins John Stanley for an in-depth look at life on the pro tour, admitting it's been anything but easy.
"It's been a battle for sure, I've had to work really hard at it.
"But it's definitely been worthwhile."
The 29-year-old from Brisbane is now ranked 37th in the world, having amassed almost $2.5 million in prize money.
He tells John what it's like being in the changing rooms with the likes of Federer, Nadal and Djokovic now that he's well and truly earned their respect.
Click PLAY below to hear what life is like on the pro tour
AustraliaNewsSportsTennis


DOCTOR John Hennessey spent his life giving couples hope, and babies life.
The pioneer of in vitro fertilisation (IVF), who died after a long battle with illness in Brisbane in January, selected Mackay as the first regional satellite centre for Queensland Fertility Group's IVF service in the late 1980s.
The move changed – and helped create – many lives by giving treatment to Mackay couples who were having difficulties conceiving a child, without them having to travel to a capital city.
Mackay senior fertility specialist Lance Herron, who is continuing Dr Hennessey's work, paid tribute to him this week.
"Few people know just what Dr Hennessey achieved for families in Mackay back then because he was a very humble man," Dr Herron said.
"Recognising the difficulty of access to fertility treatment in regional towns, Dr Hennessey made Mackay the destination for a satellite IVF clinic – the first of its type in the world.
Dr Herron said Mackay had built upon Dr Hennessy's head start, establishing a permanent Queensland Fertility Group clinic in 2001.
"It's a privilege to carry on such pioneering work that delivers hope to couples who might otherwise have none.
Dr Herron, who is the medical director of the Queensland Fertility Group and Mackay's senior obstetrician, said he recently renewed accreditation for the local branch.
"Through the process of accreditation, which we take seriously, we are able to assure clients of the highest standard in service delivery, scientific integrity and personal attention.
"It's a tradition that was started here by Dr Hennessey and one I am privileged to continue," said Dr Herron.


text:
A Lizard's Tale
FeaturesAutumn 18 IssueEssays
A Journey Into The Land Of Conspiracy Theories
By Marlon Solomon Last updated Feb 12, 2019
It's 8:47am on a brisk March morning earlier this year. I'm in the Houses of Parliament. I'm told it's the first time anyone has been invited in to perform a one-person show there – and I'm terrified. Particularly as, at this precise moment, I'm standing in front of a large screen onto which a picture of a cartoon penis is projected as I patiently explain contemporary antisemitism to a room full of MPs and Peers and the only thought rattling around my head is: "What on earth am I doing here?"
To answer that I need to rewind to June 2016, the morning after the Nice terror attacks. Leaving my house, I asked a neighbour if he'd seen the news:
"What news?"
"A guy drove a truck into a load of people in Nice and killed 84."
At which point, my neighbour immediately switched into conspiracy theory talk about The Zionists and the Illuminati (who, I must admit, were not my first choice of assailant). More shocking was the knowing smile that spread across his face when he was informed that 84 innocent people had been brutally murdered. Because of information gleaned from the world of conspiracy theories, his reaction was to assume the incident had been staged. He knew the script, after all. He'd read about this sort of thing happening before.
He offered to send me the link to explain. Out of morbid curiosity I took him up on it and the next day found myself online, listening to a two-hour interview with a new-age conspiracy theorist waffling on about The Vatican, astrology and then Jews. And Holocaust denial. Did you know that Hitler was actually working for the Jews? The new-age conspiracy theorist said to click onto his website to find out more.
I clicked onto his website to find out more. There, I found a reading list: The Holocaust: Exposing the Big Lie; The Track of the Jew Through the Ages; An Eye for an Eye. It's hard to remember what I was more appalled by: reading straight-up Nazi ideology on my computer, or the fact that a seemingly nice guy on the next street thought it a good idea to give the only Jewish person he knew a link to it.
Because I should have said: I am Jewish, albeit in the most non-observant way possible. Brought up in the Jewish community of North Manchester, I'd attended a Jewish primary school but lost my faith at the ripe old age of eight. Having been told that God would punish me if I took his name in vain, I thought I'd put it to the test by calling Him a poo – and as no retribution was forthcoming I'd decided to leave it there. Soon I was the only Jewish person in a regular Manchester comprehensive; ending up with no Jewish friends, living outside the Jewish community and completely disengaged from the politics of the Middle East.
Only years later, reading the first passages of The Track of the Jew through the Ages – as recommended by the online new-age conspiracy theorist – did I suddenly feel quite Jewish again. Having not been exposed to much antisemitism before, I lasted no longer than a few minutes reading what was basically the justification for the extermination of the Jewish people. I was about to snap my laptop shut in disgust when something caught my eye. Somehow a particular piece of anti-Jewish propaganda seemed familiar. Then, with a shudder, I remembered where I'd heard it before.
A year earlier at my regular hairdressers, a new guy I hadn't seen before was cutting my hair. We'd been chatting for only a few minutes when he casually asked: "Have you heard about what them Jews do?" There were no good options here:
Tell him I'm Jewish and that I don't want to know "what them Jews do", thank you very much, sir. But then it's a long, silent haircut ahead. #Awkward!
Tell him I'm Jewish and walk out in a huff and end up walking down the street with half my hair shaved off on one side of my head.
Tell him I'm Jewish in the hope that he may shy away from telling me "what them Jews do", but then I wouldn't find out. So I go ahead and ask.
"Er, no, what, um, do them Jews do?"
"They bite the ends of knobs off babies who then get herpes, then they use the blood in their cooking to make them flatbread things." Phew. For a minute I thought he was going to say something awful.
So here I was a year later in 2016, following links online and looking at the same sort of anti-Jewish propaganda. I resolved to forget about it, but only a few days later a post appeared on my Facebook page blaming the Jews for the Nice terror attacks. This time it wasn't put there by a conspiracy theorist, but came from a sensible guy in his 50s, a recently politicised activist in the Labour party. This post was "liked" by other people I knew.
I wanted to know why this was happening, where it was coming from. I needed to understand how such apparently thoughtful, intelligent people could believe such outrageous libels about Jewish people. And now that I was thinking about it, I realised that something hadn't been right for a while, something that seemed to have started with Ken Livingstone's comments earlier that same year in 2016, when he declared that Hitler had supported Zionism.
At the time I'd never posted anything Jewish-related on my Facebook page before, but couldn't resist writing a snarky post about how ridiculous Livingstone's assertion was, that the deadliest antisemite of all time also wanted Jews to be liberated and flourish. I wasn't prepared for the small army of Ken-defenders that rolled up on my page, telling me that Hitler was a Zionist and that Zionists are just like Nazis anyway, oh and Marlon, why don't you clink on this link to a conspiracy website which tells you everything you need to know about how the Zionists were responsible for the Holocaust? Wow. I knew many of these people. Like me, they'd never posted anything related to Jewish matters, either. Now suddenly they were all Holocaust historians.
The Livingstone saga made headline news and generated a media discussion about antisemitism and the Labour party. And the reaction to this from parts of the left was to cast such criticism as a baseless smear. This, in turn, led some of the defenders of Livingstone into some Holocaust revisionism. To the uninitiated: if you google "Hitler was a Zionist" you can end up in some pretty dark corners of the web.
The trouble was that those dark corners were soon cropping up on my Facebook feed, and then more openly antisemitic conspiracy theories started appearing. In short: it took some people just a few months to get from "Hitler supported Zionism" to apparently blaming "the Zionists" for the Nice terror attacks and global terrorism.
As the only Jewish person on many of these people's Facebook feeds, it was incumbent on me to protest. It didn't go well. As friendships dissolved, I found myself drawn back into the Jewish community I had left as a child.
My return to the community went a little like this:
"Hi, can I come back in? Everyone hates us."
She Wants It: Desire, Power and Toppling the Patriarchy
"Sure. But we did try and warn you, Marlon."
"I know, I know but…"
"You see why Israel has to exist now?"
"Don't push your luck already!"
I wanted to understand why this gulf had suddenly opened up between me and my peer group. So I went back to researching antisemitism and conspiracy theory. I read the Protocols of Zion; I learned that antisemitism on the left has a long, deep-rooted history going back to Marx's Jewish Question and Stalin's purging of Jews. I discovered that antisemitism is at the heart of modern conspiracy theories; that the fictitious account of the Jewish plot to control the world, as told in the Protocols of Zion, was the blueprint for all future global conspiracy theories. By the end of August I had written a spoken word comedy show about antisemitism and conspiracy theory with a run of performances at the Edinburgh Festival. To my surprise I was soon invited to left-wing conferences and events to perform the show (hey, it's not the West End but I'll take it).
Then, as winter approached, I saw a flyer online announcing that David Icke was performing in Manchester. Icke is former footballer and sports presenter who is now Britain's leading conspiracy theorist – and the only UK conspiracist able to sell-out arenas, where he speaks for up to 12 hours at a time. He is most famous for his belief that shapeshifting reptilian people – The Babylonian Brotherhood – control our world by taking on human form and gaining political power to manipulate our societies. (One poll in the US found that four per cent of people believe this is true and a further seven per cent said they "weren't sure" – because if there's one fence worth sitting on, it's surely that one.) In the trailer for his show, part of a worldwide tour, was the full battery of far-right concerns: black helicopters, micro-chipping and New World Order conspiracies all fused into an apocalyptic new-age rhapsody. Much to my disappointment there was no mention of any lizards. Until the last frame where an image of five reptilian humanoids appear, standing at the helm of the United Nations, some with blood dripping from their mouths. After a hearty chortle, I moved the cursor to minimise the window but suddenly stopped as I noticed that all the lizards were wearing a Star of David.
All of which explains how, a few months ago, I found myself in the Houses of Parliament, in a room full of MPs and Peers, animatedly explaining why David Icke's lizard people are Jewish and how this relates to antisemitism in the Labour party. Trust me. It does.
Since the show opened Jewish people with remarkably similar stories to my own have been in touch. Many, like me, had lived almost exclusively in the non-Jewish left-wing world and, like me, had ended up feeling excluded from it. I wear a Star of David round my neck now. So do they. We didn't before.
There was the Jewish chap who opposed a motion in his Constituency Labour Party (CLP) to refuse diversity training with the Jewish Labour Movement, the party's Jewish socialist affiliate, because of "their possible links to ISIS and the Israeli government". He was the sole opposing voice in the room when the motion was raised and his voice broke as he told me he didn't think he could carry on in the party he loves any more.
There was the non-Jewish Labour member who aired her growing concerns about antisemitism at a local party meeting and received a Facebook direct message calling her a liar and threatening her.
And the woman whose CLP online message board grew so antisemitic that eventually she was watching conversations like this:
"You see in the real world, you can't put these people up against the wall and shoot them."
"It's a shame you can't just wipe them all out."
I could hardly believe the stories people were telling me. But they were true – and they had screenshots to prove it.
With a complete distrust of mainstream media because of its overt hostility to Jeremy Corbyn – the ridiculous claim that Jeremy Corbyn was once a Czech Spy being just one example – many supporters have turned to popular alternative left news sites, such as Skwawkbox and The Canary, which were set up to counter such hostility. The trouble is these sites often reinforce the view that claims of antisemitism are purely an invention of right-wingers and a hostile press.
When some Labour MPs attended the Enough is Enough demonstration against antisemitism in their party earlier this year, Skwawkbox demanded that those MPs explain which other minority groups they had spoken up for. The Word magazine, a small left-wing publication claiming to be broadly in line with the politics of Jeremy Corbyn, used a front cover to juxtapose starving African children with the Jewish antisemitism demonstration, with the headline: "Whose Side Are You On?" Skwawkbox shared to its Twitter feed (though it later deleted) a blog about the Jewish "War on Corbyn". Days after the demo, The Canary posted a "reminder" of a story that Israel put up a £1,000,000 bounty for Labour insiders to undermine Corbyn. It was hard not to read an inference here: Jews who protest against antisemitism do so at the behest of an evil and powerful collective Jewish entity for financial gain.
Some of these alt news sites feed their articles into pro-Corbyn Facebook groups, which range in member numbers from 4000 to 60,000. In some of these groups, antisemitism denial sits happily alongside antisemitic conspiracy theory. An admin responsible for moderating comments in one forum posts to the page about antisemitism in Labour being a smear. Another admin posts an article from conspiracy site Veterans Today in defence of Ken Livingstone, which tells users that "the pagan Holocaust religion exalts the primacy of Jewish suffering". After Labour MP Luciana Berger spoke against antisemitism in March, a comment about her appeared on one Facebook group: "Get rid of this cancer." It got three "likes".
It's in this environment that you end up with an open letter to Corbyn, shared widely online and endorsed by over 2000 supporters, referring to the Jewish-organised protest as the work of "a very powerful special interest group". It might also explain how, when the Jewish Labour Movement is linked to ISIS in a Labour CLP, nobody blinks.
The war being waged on British Jewry is one of disinformation. Rhetoric that taps into distrust and anger is far more appealing, particularly in this polarised political climate, than measured analysis. For some people on the left, it seems that Jews are not seen as a vulnerable minority like any other, but as an oppressive force mobilising its collective power. An article in The Morning Star, in response to Labour's eventual adoption of the International Holocaust Remembrance Alliance definition and examples of antisemitism in September, read: "Labour's enemies, including its most embittered fifth column, have tasted blood."
Another hurdle meanwhile is that most Britons simply don't know any Jewish people: we make up less than 0.5% of the population. That's why I decided to go on the road with my play, in the hope that if I can change one person's mind it would be worth it. So far, the feedback has been mostly positive, with people saying that they didn't know about the things described in the show and that I should keep doing it.
So to go back to the beginning: what does a cartoon penis have to do with antisemitism? Well, I'm glad you asked. One conspiracy theory (emanating from The Protocols of Zion), asserts that the Jews control Hollywood whilst another Protocol claims that Jews secretly disseminate pornography to corrupt wholesome good non-Jewish folk. And this apparently explains why, if you freeze-frame certain Disney films in certain places, you'll see private bits surreptitiously drawn by Jewish animators set on destroying American society.
Most conspiracy theories contain a grain of truth and, quite beautifully, so does this one. Disney recalled 3.4 million copies of their 1977 film The Rescuers because on sophisticated home entertainment systems, people now had the ability to freeze individual frames. Thus it had been discovered that two individual frames showed a topless woman standing by a window. Disney claimed it had been inserted by "an unknown employee" three decades earlier.
To the antisemitic conspiracy theorist this was proof that the Jews were enacting their dastardly plot as laid out in the Protocols. But like most conspiracy theories the truth is more mundane – and almost certainly lies with a very bored and mischievous animator.
ConspiracyConspiracy Theory
Duncan Farm
JQ Wingate 2019 Long List announced


text:
require 'spec_helper'

describe 'stdlib::deferrable_epp' do
  context 'call epp on non-deferred input' do
    let(:pre_condition) do
      'function epp($str, $data) { return "rendered"}'
    end

    it {
      is_expected.to run.with_params('mymod/template.epp', { 'foo' => 'bar' }).and_return('rendered')
    }
  end

  context 'defers rendering with deferred input' do
    let(:pre_condition) do
      <<~END
        function epp($str, $data) { fail("should not have invoked epp()") }
        function find_template($str) { return "path" }
        function file($path) { return "foo: <%= foo %>" }
      END
    end

    it {
      foo = Puppet::Pops::Types::TypeFactory.deferred.create('join', [1, 2, 3])
      # This kind_of matcher requires https://github.com/puppetlabs/rspec-puppet/pull/24
      is_expected.to run.with_params('mymod/template.epp', { 'foo' => foo }) # .and_return(kind_of Puppet::Pops::Types::PuppetObject)
    }
  end
end

redpajama_set_name: RedPajamaGithub


text:
package org.gavrog.jane.numbers;

public class Fraction extends Rational {
    private Whole num;
    private Whole den;

    public Fraction(Whole num, Whole den, boolean normalize) {
    	if (normalize) {
			Whole m = num.gcd(den);
			if (den.isNegative()) {
				m = (Whole) m.negative();
			}
			if (!m.isOne()) {
				num = num.div(m);
				den = den.div(m);
			}
            if (den.isZero()) {
                throw new ArithmeticException("zero denominator");
            }
            if (num.isZero()) {
                den = Whole.ONE;
            }
		}
        this.num = num;
        this.den = den;
    }

    public Fraction(Whole num, Whole den) {
    	this(num, den, true);
    }

    public Fraction(long num, Whole den) {
        this(new Whole(num), den);
    }

    public Fraction(Whole num, long den) {
        this(num, new Whole(den));
    }

    public Fraction(long num, long den) {
        this(new Whole(num), new Whole(den));
    }

    public Whole numerator() {
        return this.num;
    }

    public Whole denominator() {
        return this.den;
    }
}


Discussion in 'iPad Apps' started by Ajooba1982, Mar 2, 2011.
Are there any remote desktop / vnc apps that i can use WITHOUT an external ip address?
If i wanted to buy and external address, how much is it usually?
Sorry to trouble you, but could you say a little more about what you're trying to do here? I'm sure there are many Forum members who will be able to come up with some suggestions - in fact, you'll probably receive too many!!
For example, in the splashtops apps website, it says that you can access your computer within your home network. But If you are outside your home network then you will need an external ip address.
The Address often referred to as internal would be your network equipments ip address. External IP would be the ip address if the Internet connection coming into your home.
Guys feel free to correct me or provide a better answer.
PS - If you ever need the IP of your iPad, simply go to settings, then wifi, then touch your network to bring up the display of information.
A WAN address is sometimes referred to as the public, or outside, address and the LAN as the private, or inside address.
The WAN IP they refer to is the address provided by your ISP (i.e. Comcast, Time Warner, Cox, etc.). If you're directly connected to your modem, it is likely providing NAT (Network Address Translation) to connected clients and assigning them a private LAN (Local Area Network) IP in the range of 192.168.x.x, 10.x.x.x, or 172.16.x.x. If you have a wireless router with clients connected to that device both wired and wireless, then it will assign IP's in the ranges I mentioned and provide NAT.
For this discussion, NAT is translating your LAN address, for example, 192.168.10.1 to the WAN address 78.87.169.88. The destination never sees your LAN address, only that to get back to the source (your computer), they need to route to your WAN address. From that point, your modem and/or router does the rest.
Since your thread title mentioned LogMeIn, you don't have to worry about WAN IP's. You run the client on your local computer that is connected to LogMeIn servers -- reporting its availability to their servers when it is powered on. When you try to connect to the your computer from someplace else using a web browser or LogMeIn Ignition, the LogMeIn servers know how to get to the destination, i.e. your computer.
The LogMeIn servers are really just acting as a proxy to route traffic between the client (you remotely reaching your computer) and host (your computer).
Haven't tried LogMeIn yet, but Team Viewer is terrific and very easy setup with no ip login issues.
Many thanks for taking the time and trouble to provide such a comprehensive reply to the poster's query. It's much appreciated.
ITeleport works without a fixed IP.


Public and private institutions each have their positives and negatives to consider. The most prominent of those being cost, class size (which isn't so much of an issue with an online program) and personalized attention. As far as cost is concerned, private institutions are, in most cases, going to be more expensive than public institutions. As you will see, some private college and universities offering an online bachelor's degree in computer science can be more affordable than some of the public schools offering these programs. Frequently, you will find that private colleges and universities have the most money to give away to students in the form of financial aid, so even if the private school program costs more than a public school program, you may be able to offset that cost with financial assistance from the school.
Public and private institutions each have their positives and negatives to consider.
A public college or university in a state may have a reduced tuition for in-state students (usually less expensive than private and out of state tuition) and may even offer in state tuition for students in neighboring states.
Personalized attention from student services, such as career services, is also an important component in the equation since this will be a resource you'll use often through your time in a program and after graduation. It is often thought that a private institution will provide more individualized attention to students, however this is not always the case and further investigation into your school choices is warranted prior to any decisions being made.
At this point in the game it is worthwhile to explore both public and private online computer science bachelor degree options to see which best fits your academic goals, career goals and budget.
The school's accreditation and or the programmatic accreditation are very important criteria. Both institutional and programmatic accreditation assure that, as a student, the curriculum you will be completing is of high quality and consistently being reviewed and improved. Employers may look at where a computer science degree was earned and factor in the school's accreditation in their assessment as a means to ensure that the candidate achieved a skill set and knowledge base consistent with what they are looking for. Accreditation may also be important if you are considering pursuing a graduate degree later on. Accreditation does not guarantee employment or acceptance to a graduate program, but it can help in the process.
Employers may factor in accreditation as a way to ensure a job candidate has received the desired skill set and knowledge base a position requires.
Employment data has suggested that in some cases an employer will value a candidate with a degree from an institution based in the local region higher than that of one earned from an institution based somewhere else. This has been coined regional loyalty and is not imperative, but something to think about.
Considering the importance of accreditation, only online computer science bachelor's degrees offered by schools holding national or regional accreditationare included in the list.
Tuition is approximate based on per credit hours required for graduation and cost per credit hour for the 2012-2013 school year and excludes fees as well as supplies cost.
*Regis University offers the only ABET accredited online Computer Science Bachelor's degree in the country.
HLC = Higher Learning Commission of the North Central Association of Colleges and Schools, which is a regional accrediting agency recognized by the U.S. Department of Education.
MSA = The Middle States Association of Colleges and Schools, a regional accrediting agency recognized by the U.S. Department of Education.
SACS = Southern Association of Colleges and Schools Commission on Colleges, which is a regional accrediting agency recognized by the U.S. Department of Education.
DETC = Accrediting Commission of the Distance Education and Training Council, which is not a regional accrediting agency but is recognized by the U.S. Department of Education as a Nationally recognized accrediting agency.
MSCHE = The Middles States Commission on Higher Education, which is a regional accrediting agency recognized by the U.S. Department of Education.
NWCCU = Northwest Commission on Colleges and Universities, which is a regional accrediting agency recognized by the U.S. Department of Education.
WASC = Western Association of Schools and Colleges, which is a regional accrediting agency recognized by the U.S. Department of Education.