text:
Amidah
(Haredi
Hasidic
Modern)
Karaite
Haymanot
Principles of faith
Musar movement
(Torah
Ketuvim)
Ḥumash
Piyutim
Rabbinic
(Talmud
Tosefta)
Aruch HaShulchan
Tzniut
Tzedakah
Niddah
Holy cities / places
Beth midrash
Mikveh
Holy Temple
Rabbinic sages
Chazal
(Tannaim
Amoraim
Savoraim)
Geonim
Rishonim
Acharonim
Religious roles
Rebbe
Posek
Rosh yeshiva
Kohen
Culture and education
Pidyon haben
Bar and Bat Mitzvah
Kolel
Cheder
Sefer Torah
Kippah
Four species
Etrog
Hadass
Gartel
Shema (Sh'ma)
Aleinu
Minyan
Birkat Hamazon
Shehecheyanu
Tachanun
Selichot (S'lichot)
Judaism and
Alternative Judaism
Holocaust theology
Judaism portal
The Amidah (Hebrew: תפילת העמידה, Tefilat HaAmidah, "The Standing Prayer"), also called the Shmoneh Esreh (שמנה עשרה, "The Eighteen," in reference to the original number of constituent blessings; there are now nineteen), is the central prayer of the Jewish liturgy. This prayer, among others, is found in the siddur, the traditional Jewish prayer book. As Judaism's central prayer, the Amidah is often designated simply as tefila (תפילה, "prayer") in Rabbinic literature.
Observant Jews recite the Amidah at each of three prayer services in a typical weekday: morning, afternoon, and evening. A special abbreviated Amidah is also the core of the Mussaf ("Additional") service that is recited on Shabbat (the Jewish Sabbath), Rosh Chodesh (the day of the New Moon), and Jewish festivals, after the morning Torah reading, with various forms of the Amidah that depend on the occasion. The typical weekday Amidah actually consists of nineteen blessings, though it originally had eighteen; when the Amidah is modified for specific prayers or occasions, the first three blessings and the last three remain constant, framing the Amidah used in each service, while the middle thirteen blessings are replaced by blessings specific to the occasion.
The language of the Amidah most likely dates from the mishnaic period, both before and after the destruction of the Temple (70 CE) at which time it was considered unnecessary to prescribe its text and content.[1] The Talmud indicates that when Rabbi Gamaliel II undertook to fix definitely the public service and to regulate private devotion, he directed Samuel ha-Katan to write another paragraph inveighing against informers and heretics, which was inserted as the twelfth prayer in modern sequence, making the number of blessings nineteen.[2] Other sources, also in the Talmud, indicate, however, that this prayer was part of the original 18;[3] and that 19 prayers came about when the 15th prayer for the restoration of Jerusalem and of the throne of David (coming of the Messiah) was split into two.[4]
The prayer is recited standing with feet firmly together, and preferably while facing Jerusalem. In Orthodox public worship, the Shemoneh Esrei is usually first prayed silently by the congregation and is then repeated aloud by the chazzan (reader); the repetition's original purpose was to give illiterate members of the congregation a chance to participate in the collective prayer by answering "Amen." Conservative and Reform congregations sometimes abbreviate the public recitation of the Amidah according to their customs. The rules governing the composition and recital of the Amidah are discussed primarily in the Talmud, in Chapters 4–5 of Berakhot; in the Mishneh Torah, in chapters 4–5 of Hilkhot Tefilah; and in the Shulchan Aruch, Laws 89–127.
When the Amidah is recited 2
Structure of the weekday Amidah 3
Final Benedictions 3.1
Concluding Meditation 3.2
Mode of prayer 3.3
Concentration 3.3.1
Interruptions 3.3.2
Silent prayer 3.3.3
Standing 3.3.4
Facing Jerusalem 3.3.5
Three steps 3.3.6
Bowing 3.3.7
The repetition 3.4
Special Amidot 4
Amidot for Shabbat 4.1
Amidah for Festivals 4.2
Mussaf Amidah 4.3
Ne'ilah Amidah 4.4
Occasional changes to the Amidah 5
Prayers for rain in winter and dew in summer 5.1
"Mentioning the power" of rain (הזכרת גבורות גשמים) 5.1.1
Requesting (Praying for) rain (שאלת גשמים) 5.1.2
Extended prayers for rain and dew 5.1.3
Conclusion of Shabbat and Festivals 5.2
The Ten Days of Repentance 5.3
Fast days 5.4
Ya'aleh VeYavo 5.5
Al HaNissim 5.6
Modern changes by liberal denominations 5.7
Citations 7.1
Sources 7.2
The language of the Amidah most likely comes from the mishnaic period,[5] both before and after the destruction of the Temple (70 CE) as the probable time of its composition and compilation. In the time of the Mishnah, it was considered unnecessary to prescribe its text and content. This may have been simply because the language was well known to the Mishnah's authors.[6] The Mishnah may also not have recorded a specific text because of an aversion to making prayer a matter of rigor and fixed formula, an aversion that continued at least to some extent throughout the Talmudic period, as evidenced by the opinions of R. Eliezer (Talmud Ber. 29b) and R. Simeon ben Yohai (Ab. ii. 13). R. Jose held that one should include something new in one's prayer every day (Talmud Yerushalmi Ber. 8b), a principle said to have been carried into practice by R. Eleazar and R. Abbahu (ib.). Prayer was not to be read as one would read a letter (ib.).
However, even the talmudic sources reflect such diverse opinions including the one attributing the formulation of the Amidah to the "men of the Great Synagogue" (Ber.33a, Meg. 17b), namely to the early Second Temple period, as opposed to one that explicitly ascribes the arrangement of the prayer to the activity of Rabban Gamliel in the post-destruction era at Yavneh (Ber. 28b).[7]
The Talmud names Simeon ha-Paoli as the editor of the collection in the academy of R. Gamaliel II. at Yavneh. (Ber. 28b). But this can not mean that the benedictions were unknown before that date; for in other passages the "Shemoneh 'Esreh" is traced to the "first wise men" (Sifre, Deut. 343), and again to "120 elders and among these a number of prophets" (Meg. 17b). In order to remove the discrepancies between the latter and the former assignment of editorship, the Talmud takes refuge in the explanation that the prayers had fallen into disuse, and that Gamaliel reinstituted them (Meg. 18a).
The historical kernel in these conflicting reports seems to be the indubitable fact that the benedictions date from the earliest days of the Pharisaic Synagogue. They were at first spontaneous outgrowths of the efforts to establish the Pharisaic Synagogue in opposition to, or at least in correspondence with, the Sadducean Temple service. This is apparent from the haggadic endeavor to connect the stated times of prayer with the sacrificial routine of the Temple, the morning and the afternoon "Tefillah" recalling the constant offerings (Ber. 26b; Gen. R. lxviii.), while for the evening "Tefillah" recourse was had to artificial comparison with the sacrificial portions consumed on the altar during the night.
R. Gamaliel II. undertook finally both to fix definitely the public service and to regulate private devotion. He directed Simeon ha-Pakoli to edit the benedictions-probably in the order they had already acquired-and made it a duty, incumbent on every one, to recite the prayer three times daily.
According to the Talmud Gamaliel directed Samuel ha-Katan to write another paragraph against informers and heretics making the number nineteen (Ber. iv. 3; see Grätz, "Gesch." 3d ed., iv. 30 et seq.). This addition is the 12th prayer in the modern sequence.
When the Amidah is recited
On regular weekdays, the Amidah is prayed three times, once each during the morning, afternoon, and evening services that are known respectively as Shacharit, Minchah, and Ma'ariv.
One opinion in the Talmud claims, with support from Biblical verses, that the concept for each of the three services was founded respectively by each of the three biblical patriarchs.[8] The prescribed times for reciting the Amidah thus may come from the times of the public tamid ("eternal") sacrifices that took place in the Temples in Jerusalem. After the Second Temple's destruction in 70 CE, the Council of Jamnia determined that the Amidah would substitute for the sacrifices, directly applying Hosea's dictate, "So we will render for bullocks the offering of our lips."[9] For this reason, the Amidah should be recited during the time period in which the tamid would have been offered. Accordingly, since the Ma'ariv service was originally optional, as it replaces the overnight burning of ashes on the Temple altar rather than a specific sacrifice, Maariv's Amidah is not repeated by the hazzan (reader), while all other Amidot are repeated.
On Shabbat, Rosh Chodesh, and other Jewish holidays there is a Musaf ("Additional") Amidah to replace the additional communal sacrifices of these days. On Yom Kippur (Day of Atonement), a fifth public recitation, Ne'ilah, is added to replace a special sacrifice offered on that day.
Structure of the weekday Amidah
The weekday Amidah contains nineteen blessings. Each blessing ends with the signature "Blessed are you, O Lord..." and the opening blessing begins with this signature as well. The first three blessings as a section are known as the shevach ("praise"), and serve to inspire the worshipper and invoke God's mercy. The middle thirteen blessings compose the bakashah ("request"), with six personal requests, six communal requests, and a final request that God accept the prayers. The final three blessings, known as the hoda'ah ("gratitude"), thank God for the opportunity to serve the Lord. The shevach and hoda'ah are standard for every Amidah, with some changes on certain occasions.
The nineteen blessings are as follows:
Known as Avot ("Ancestors") this prayer offers praise of God as the God of the Biblical patriarchs, "God of Abraham, God of Isaac and God of Jacob."
Known as Gevurot ("powers"), this offers praise of God for His power and might. This prayer includes a mention of God's healing of the sick and resurrection of the dead. It is called also Tehiyyat ha-Metim = "the resurrection of the dead."
Rain is considered as great a manifestation of power as the resurrection of the dead; hence in winter a line recognizing God's bestowal of rain is inserted in this benediction. Except for many Ashkenazim, most communities also insert a line recognizing dew in the summer.
Known as Kedushat ha-Shem ("the sanctification of the Name") this offers praise of God's holiness.
During the chazzan's repetition, a longer version of the blessing called Kedusha is chanted responsively. The Kedusha is further expanded on Shabbat and Festivals.
Known as Binah ("understanding") this is a petition to God to grant wisdom and understanding.
Known as Teshuvah ("return", "repentance") this prayer asks God to help Jews to return to a life based on the Torah, and praises God as a God of repentance.
Known as Selichah, this asks for forgiveness for all sins, and praises God as being a God of forgiveness.
Known as Geulah ("redemption") this praises God as a rescuer of the people Israel.
Known as Refuah ("healing") this is a prayer to heal the sick.
Known as Birkat HaShanim ("blessing for years [of good]"), this prayer asks God to bless the produce of the earth.
A prayer for rain is included in this blessing during the rainy season.
Known as Galuyot ("diasporas"), this prayer asks God to allow the ingathering of the Jewish exiles back to the land of Israel.
Known as Birkat HaDin ("Justice") this asks God to restore righteous judges as in the days of old.
Known as Birkat HaMinim ("the sectarians, heretics") this asks God to destroy those in heretical sects (Minuth), who slander Jews and who act as informers against Jews.
Known as Tzadikim ("righteous") this asks God to have mercy on all who trust in Him, and asks for support for the righteous.
Known as Bo'ne Yerushalayim ("Builder of Jerusalem") asks God to rebuild Jerusalem and to restore the Kingdom of David.
Known as Birkat David ("Blessing of David") Asks God to bring the descendant of King David, who will be the messiah.
Known as Tefillah ("prayer") this asks God to accept our prayers, to have mercy and be compassionate.
Known as Avodah ("service") this asks God to restore the Temple services and sacrificial services.
Known as Hoda'ah ("thanksgiving") this is a prayer of thanksgiving, thanking God for our lives, for our souls, and for God's miracles that are with us every day. The text can be found in the next section.
When the chazzan reaches this blessing during the repetition, the congregation recites a prayer called Modim deRabbanan ("the thanksgiving of the Rabbis").
Known as Sim Shalom ("Grant Peace"); the last prayer is the one for peace, goodness, blessings, kindness and compassion. Ashkenazim generally say a shorter version of this blessing at Minchah and Maariv, called Shalom Rav.
Final Benedictions
Prior to the final blessing for peace, the following is said:
We acknowledge to You, O Lord, that You are our God, as You were the God of our ancestors, forever and ever. Rock of our life, Shield of our help, You are immutable from age to age. We thank You and utter Your praise, for our lives that are delivered into Your hands, and for our souls that are entrusted to You; and for Your miracles that are with us every day and for your marvelously kind deeds that are of every time; evening and morning and noon-tide. Thou art good, for Thy mercies are endless: Thou art merciful, for Thy kindnesses never are complete: from everlasting we have hoped in You. And for all these things may Thy name be blessed and exalted always and forevermore. And all the living will give thanks unto Thee and praise Thy great name in truth, God, our salvation and help. Selah. Blessed be Thou, O Lord, Thy name is good, and to Thee it is meet to give thanks.
The priestly blessing is said in the reader's repetition of the Shacharit Amidah, and at the Mussaf Amidah on Shabbat and Jewish Holidays. On public fast days it is also said at Mincha; and on Yom Kippur, at Neilah. It is not said in a House of Mourning. In Orthodox and some Conservative congregations, this blessing is chanted by kohanim (direct descendants of the Aaronic priestly clan) on certain occasions. In Ashkenazic practice, the priestly blessing is chanted by kohanim on Jewish Holidays in the Diaspora, and daily in the Land of Israel. In Yemenite Jewish synagogues and some Sephardi synagogues, kohanim chant the priestly blessing daily, even outside Israel.
Concluding Meditation
The custom has gradually developed of reciting, at the conclusion of the latter, the supplication with which Mar, the son of Rabina, used to conclude his prayer:
My God, keep my tongue and my lips from speaking deceit, and to them that curse me let my soul be silent, and like dust to all. Open my heart in Your Torah, and after [in] Thy commandments let me [my soul] pursue. As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. Do [this] for Thy name's sake, do this for Thy right hand's sake, do this for the sake of Thy holiness, do this for the sake of Thy Torah. That Thy beloved ones may rejoice, let Thy right hand bring on help [salvation] and answer me... May the words of my mouth and the meditations of my heart be acceptable in Thy sight, O Eternal, my rock and my redeemer.[10]
Mainstream Ashkenazi Orthodox Judaism also adds the following prayer to the conclusion of every Amidah:
May it be your will, O my God and God of my fathers, that the Temple be rebuilt speedily in our days, and give us our portion in your Torah, and there we will worship you with reverence as in ancient days and former years. And may the Mincha offering of Judah and Jerusalem be pleasing to God, as in ancient days and former years.
It is also customary to add individual personal prayers as part of silent recitation of the Amidah. Rabbi Shimon enjoins praying by rote: "But rather make your prayer a request for mercy and compassion before the Ominipresent."[11] Some authorities encourage the worshipper to say something new in his prayer every time.
Mode of prayer
The many laws concerning the Amidah's mode of prayer are designed to focus one's concentration as one beseeches God.
Prayer in Judaism is called "avodah shebalev," "Service of the Heart," and thus prayer is only worthwhile if one focuses one's emotion and intention, kavanah, to the words of the prayers. The Shulchan Aruch thus advises that one pray using a translation one can understand, though learning the meaning of the Hebrew liturgy is ideal.[12]
Also, according to Halakhah, the first blessing of the Amidah must be said with intention; if said by rote alone, the worshipper must go back and repeat it with intention. The Rema wrote that this is no longer necessary, because "modern" (he lived in the 16th century) attention spans are so short, one would not have intention the second time either.[13] The second to last blessing of Hoda'ah also has high priority for kavanah.
Interrupting the Amidah is forbidden. The only exceptions are in cases of danger or for one who needs to relieve oneself, though this rule may depend on the movement of Judaism. There are also halakhot to prevent interrupting the Amidah of others; for example, it is forbidden to sit next to someone praying or to walk within four amot (cubits) of someone praying.
Silent prayer
The guideline of silent prayer comes from Hannah's behavior during prayer, when she prayed in the Temple to bear a child.[14] She prayed "speaking upon her heart," so that no one else could hear, yet her lips were moving. Therefore, when saying the Amidah one's voice should be audible to oneself, but not loud enough for others to hear.
The name "Amidah," which literally is the Hebrew gerund of "standing," comes from the fact that the worshipper recites the prayer while standing with feet firmly together. This is done to imitate the angels, whom Ezekiel perceived as having "one straight leg."[15] As worshippers address the Divine Presence, they must remove all material thoughts from their minds, just as angels are purely spiritual beings. In a similar vein, the Tiferet Yisrael explains in his commentary, Boaz, that the Amidah is so-called because it helps a person focus his or her thoughts. By nature, a person's brain is active and wandering. The Amidah brings everything into focus.
The Talmud says that one who is riding an animal or sitting in a boat (or by modern extension, flying in an airplane) may recite the Amidah while seated, as the precarity of standing would disturb one's focus.
Facing Jerusalem
The Amidah is preferably said facing Jerusalem, as the patriarch Jacob proclaimed, "And this [place] is the gateway to Heaven,"[16] where prayers may ascend. The Talmud records the following Baraita on this topic:
A blind man, or one who cannot orient himself, should direct his heart toward his Father in Heaven, as it is said, "They shall pray to the Lord" (I Kings 8). One who stands in the diaspora should face the Land of Israel, as it is said, "They shall pray to You by way of their Land" (ibid). One who stands in the Land of Israel should face Jerusalem, as it is said, "They shall pray to the Lord by way of the city" (ibid). One who stands in Jerusalem should face the Temple...One who stands in the Temple should face the Holy of Holies...One who stands in the Holy of Holies should face the Cover of the Ark...It is therefore found that the entire nation of Israel directs their prayers toward a single location.[17]
There is a dispute regarding how one measures direction for this purpose. Some say one should face the direction which would be the shortest distance to Jerusalem, i.e. the arc of a great circle, as defined in elliptic geometry. Thus in New York one would face north-northeast. Others say one should face the direction along a rhumb line path to Jerusalem, which would not require an alteration of compass direction. This would be represented by a straight line on a Mercator projection, which would be east-southeast from New York. In practice, many individuals in the Western Hemisphere simply face due east, regardless of location. In the presence of an ark that does not face Jerusalem, one should pray toward the ark instead.
Three steps
Observant Jews have the custom to take three steps back and then three steps forward both before and after reciting the Amidah. The steps backward at the beginning represent withdrawing one's attention from the material world, and then stepping forward to symbolically approach the King of Kings. The Mekhilta notes that the significance of the three steps is based on the three barriers that Moses had to pass through at Sinai before entering God's realm.[18] The Mishnah Berurah wrote that only the steps forward are necessary, while the backward steps beforehand are a prevalent custom.[19]
The Babylonian Talmud relates that the practice of stepping backward after the Amidah is a reminder of the practice in the Temple in Jerusalem, when those offering the daily sacrifices would walk backward from the altar after finishing. It is also compared to a student who respectfully backs away from his teacher.
The Talmud therefore states:
Rabbi Alexandri said in the name of Rabi Yehoshua ben Levi: One who has prayed should take three steps backward and afterwards pray for peace. Rav Mordecai said to him: Once he has stepped three steps backward, there he should remain.[20]
In following this discussion, the worshipper takes three steps back at the end of the final meditation, and says while bowing left, right, and forward, "He who makes peace in the heavens, may He make peace for us and all Israel, and let us say, Amen." Many have the custom to remain standing in place until immediately before the chazzan reaches the Kedusha, and then take three steps forward.
The worshipper bows at four points in the Amidah: at the beginning and end of both the first blessing of Avot and the second to last blessing of Hoda'ah. At the opening words of Avot and at the conclusion of both these blessings, when the one says "Blessed are You, O Lord," one bends one's knees at "Blessed," then bows at "are You," and straightens while saying "O Lord." The reason for this procedure is that the Hebrew word for "blessed" (baruch) is related to "knee" (berech); while the verse in Psalms states, "The Lord straightens the bent."[21] At the beginning of Hoda'ah, one bows while saying the opening words "We are grateful to You" without bending the knees. At each of these bows, one must bend over until the vertebrae protrude from one's back; one physically unable to do so suffices by nodding the head.[22]
During certain parts of the Amidah said on Rosh Hashana and Yom Kippur, Ashkenazi Jews traditionally go down to the floor upon their knees and make their upper body bowed over like an arch, similar to Muslims, though not exactly in the same manner. There are some variations in Ashkenazi customs as to how long one remains in this position. Some Jews among the Dor Daim and Talmidhe haRambam understand both the Mishneh Torah and the Talmudic source texts concerning bowing in the Shemoneh Esreh to be teaching that one must always prostrate, lying flat on the ground, not only during the High Holy Days, but throughout the year during the four bows of the Amidah. It is hard to know the percentage of those who hold by the latter view, the likelihood being that most who accept such a view usually only do so in private or when praying among like-minded people.
The repetition
In Orthodox and Conservative (Masorti) public worship, the Shemoneh Esrei is first prayed silently by the congregation; it is then repeated aloud by the chazzan (reader), except for the evening Amidah or when a minyan is not present. The congregation responds "Amen" to each blessing, and "Baruch Hu Uvaruch Shemo" ("blessed is He and blessed is His Name") when the chazzan invokes God's name in the signature "Blessed are You, O Lord..." If there are not six members of the minyan responding "Amen," the chazzan's blessing is considered in vain.
The repetition's original purpose was to give illiterate members of the congregation a chance to be included in the chazzan's Amidah by answering "Amen."
Conservative and Reform congregations sometimes abbreviate the public recitation of the Amidah by saying it once, with the first three blessings said out loud and the remainder silently. This abridged style, commonly referred to as (Yiddish: הויכע קדושה) "heikhe kedusha," is also performed within Orthodox Judaism in certain circumstances; in some communities it is customary for mincha to be recited in this way. It is usually used to lead into the Silent Prayer.
Special Amidot
Amidot for Shabbat
The Shabbat Ma'ariv (evening), Shacharit (morning), Mussaf (additional), and Mincha (afternoon) Amidah prayers all have special forms in which the middle 13 benedictions are replaced by one, known as Kedushat haYom ("sanctity of the day"), so that each Shabbat Amidah is composed of seven benedictions. The Kedushat haYom has an introductory portion, which on Sabbath is varied for each of the four services, and short concluding portion, which is constant:
Our God and God of our Ancestors! Be pleased with our rest; sanctify us with Your commandments, give us a share in Your Torah, satiate us with Your bounty, and gladden us in Your salvation. Cleanse our hearts to serve You in truth: let us inherit, O Lord our God, in love and favor, Your holy Sabbath, and may Israel, who loves Your name, rest thereon. Praised are You, O Lord, who sanctifies the Sabbath.
On Sabbath eve, after the congregation has read the Amidah silently, the reader repeats aloud the Me'En Sheva', or summary of the seven blessings.[23] The congregation then continues:
Shield of the fathers by His word, reviving the dead by His command, the holy God to whom none is like; who causeth His people to rest on His holy Sabbath-day, for in them He took delight to cause them to rest. Before Him we shall worship in reverence and fear. We shall render thanks to His name on every day constantly in the manner of the benedictions. God of the 'acknowledgments,' Lord of 'Peace,' who sanctifieth the Sabbath and blesseth the seventh [day] and causeth the people who are filled with Sabbath delight to rest as a memorial of the work in the beginning of Creation.
Amidah for Festivals
On festivals a special "Sanctification of the Day" prayer, made up of several sections, replaces the intermediate 13 blessings in the evening, morning, and afternoon prayers. The first section is constant:
Thou hast chosen us from all the nations, hast loved us and wast pleased with us; Thou hast lifted us above all tongues, and hast hallowed us by Thy commandments, and hast brought us, O our King, to Thy service, and hast pronounced over us Thy great and holy name.
A paragraph naming the special festival and its special character follow.
If the Sabbath coincides with it, special sections are added mentioning both the Shabbat and the festival.
Mussaf Amidah
On the Shabbat, festivals (i.e., on Yom Tov and on Chol HaMoed), and on Rosh Chodesh (new month in the Jewish Calendar), a Mussaf (additional) Amidah is said, both silently and repeated by the Reader. The Mussaf service is technically a separate, free-standing service which could potentially be said any time between the shacharit (morning) and mincha (afternoon) services, but today is normally recited immediately after the regular morning service as part of single, but extended, worship session. The Mussaf Amidah begins with the same first three and concludes with the same last three blessings as the regular Amidah. However, in place of the 13 intermediate blessings of the daily service, special prayers are added for the holiday. In Orthodox Services, these prayers recount the special Mussaf sacrifice that was offered in the Temple in Jerusalem on the occasion, and contains a plea for the building of a Third Temple and the restoration of sacrificial worship. The biblical passage referring to the Mussaf sacrifice of the day is included. The Priestly Blessing is said during the Reader's repetition of the Amidah. Outside the land of Israel, the Mussaf Amidah of major Jewish holidays is the only time the Priestly Blessing is chanted by actual kohanim (priests).
The Mussaf Amidah on Rosh Hashanah is unique in that apart from the first and last 3 blessings, it contains 3 central blessings making a total of 9, compared to the normal 19 in a weekday Amidah or 7 in a Shabbat or Festival Amidah. These 3 blessings each end a section of the Amidah – which are "Malchuyot" (Kingship, and also includes the blessing for the holiness of the day as is in a normal Mussaf), "Zichronot" (Remembrance) and "Shofrot" (concerning the Shofar). Each section contains an introductory paragraph followed by selections of verses about the "topic". The verses are 3 from the Torah, 3 from the Ketuvim, 3 from the Nevi'im, and one more from the Torah. During the repetition of the Amidah, the Shofar is sounded (except on Shabbat) after the blessing that ends each section.
The Rabbinical Assembly of Conservative Judaism has devised two forms for the Mussaf Amidah with varying degrees of difference from the Orthodox form. One version refers to the prescribed sacrifices, but in the past tense ("there our ancestors offered" rather than "there we shall offer"). A newer version omits references to sacrifices entirely.
Reform and Reconstructionist Judaism generally omit the Mussaf Amidah on Shabbat, though it is retained on some festivals.
Ne'ilah Amidah
On Yom Kippur, a fifth Amidah (in addition to the Ma'ariv (Evening), Shacharit (Morning), Mussaf (Additional), and Mincha (Afternoon) Amidah is recited and repeated at the closing of Yom Kippur. The congregation traditionally stands during the entire repetition of this prayer, which contains a variety of confessional and supplicatory additions. In the Ashkenazi custom, it is also the only time that the Avinu Malkeinu prayer is said on Shabbat, should Yom Kippur fall on Shabbat, though by this point Shabbat is celestially over.
Occasional changes to the Amidah
Prayers for rain in winter and dew in summer
"Mentioning the power" of rain (הזכרת גבורות גשמים)
The phrase "משיב הרוח ומוריד הגשם" ("He [God] causes the wind to blow and the rain to fall") is inserted in the second benediction of the Amidah, known as גבורות (Powers), throughout the rainy half of the year (ימות הגשמים, yemot hageshamim, i.e., between Sukkot and Passover). The most prominent of God's powers mentioned in this benediction is the resurrection of the dead. Rain is mentioned here because God's provision of rain is considered to be as great a manifestation of His power as the resurrection of the dead. At the same time, because rain out of season can be more harmful than helpful, Jewish tradition strongly avoids any hint of invoking rain outside the rainy season.
A passage about rain is not considered appropriate to (Northern Hemisphere) spring and summer, when rain does not fall in Israel. Nevertheless, given the importance of moisture during the dry summer of Israel, many (though not all) versions of the liturgy insert the phrase "מוריד הטל," "He causes the dew to fall," during every Amidah of the dry half of the year.
The "mention" of rain (or dew) starts and ends on major festivals (Shemini Atzeret and Passover)[24] because they are days of great joy, and because they are days of heavy attendance at public prayers. Therefore, the seasonal change in the language of the prayers is immediately and widely disseminated.
Requesting (Praying for) rain (שאלת גשמים)
In the ninth blessing of the weekday Amidah, the words "dew and rain" are inserted during the winter season in the Land of Israel. This season is defined as beginning on the 60th day after the autumnal equinox (usually December 4) and ending on Passover. In the Land of Israel, however, the season begins on the 7th of Cheshvan. The Sephardi and Yemenite Jewish rituals, as opposed to just adding the words "dew and rain" during the winter, have two distinct versions of the ninth blessing. During the dry season, the blessing has this form:
Bless us, our Father, in all the work of our hands, and bless our year with gracious, blessed, and kindly dews: be its outcome life, plenty, and peace as in the good years, for Thou, O Eternal, are good and does good and blesses the years. Blessed be Thou, O Eternal, who blesses the years.
In the rainy season, the phraseology is changed to read:
Bless upon us, O Eternal our God, this year and all kinds of its produce for goodness, and bestow dew and rain for blessing on all the face of the earth; and make abundant the face of the world and fulfil the whole of Thy goodness. Fill our hands with Thy blessings and the richness of the gifts of Thy hands. Preserve and save this year from all evil and from all kinds of destroyers and from all sorts of punishments: and establish for it good hope and as its outcome peace. Spare it and have mercy upon it and all of its harvest and its fruits, and bless it with rains of favor, blessing, and generosity; and let its issue be life, plenty, and peace as in the blessed good years; for Thou, O Eternal, are good and does good and blesses the years. Blessed be Thou, O Eternal, who blesses the years.
Extended prayers for rain and dew
On Shemini Atzeret, the traditional beginning of the rainy season in Israel, a special extended prayer for rain (Tefillat Geshem) is added. On the first day of Passover, the traditional beginning of the dry season in Israel, a special extended prayer for dew (Tefillat Tal) is added. In the Ashkenazic tradition, both prayers are recited by the Reader during the repetition of the Mussaf Amidah. Sephardic tradition, which prohibits such additions, places them before the Mussaf Amidah.
Conclusion of Shabbat and Festivals
At the Maariv Amidah following the conclusion of a Shabbat or Yom Tov, a paragraph beginning Atah Chonantanu ("You have granted us...") is inserted into the weekday Amidah's fourth blessing of Binah. The paragraph thanks God for the ability to separate between the holy and mundane, paraphrasing the concepts found in the Havdalah ceremony. In fact, the Talmud teaches that if this paragraph is forgotten, the Amidah need not be repeated, because Havdalah will be said later over wine. Once Atah Chonantanu is said, work prohibited on the holy day becomes permitted because the separation from the holy day has been established.
The Ten Days of Repentance
During the Ten Days of Repentance between Rosh Hashanah and Yom Kippur, additional lines are inserted in the first, second, second to last, and last blessings of all Amidot. These lines invoke God's mercy and pray for inscription in the Book of Life. In many communities, when the chazzan reaches these lines during his repetition, he pauses and the congregation recites the lines before him. During the final recitation of the Amidah on Yom Kippur the prayer is slightly modified to read "seal us" in the book of life, rather than write us.
Moreover, the signatures of two blessings are changed to reflect the days' heightened recognition of God's sovereignty. In the third blessing, the signature "Blessed are You, O Lord, the Holy God" is replaced with "Blessed are You, O Lord, the Holy King." On weekdays, the signature of the eleventh blessing is changed from "Blessed are You, O Lord, King who loves justice and judgement" to "Blessed are You, O Lord, the King of judgement."
On public fast days, special prayers for mercy are added to the Amidah. At Shacharit, no changes are made in the silent Amidah, but the chazzan adds an additional blessing in his repetition right after the blessing of Geulah, known by its first word Aneinu ("Answer us"). The blessing concludes with the signature "Blessed are You, O Lord, Who responds (some say: to His nation Israel) in time of trouble."
At Minchah, the chazzan adds Aneinu in his repetition again, as at Shacharit. In addition, during the silent Amidah, all fasting congregatants recite the text of Aneinu without its signature in the blessing of Tefillah. In addition, communities that say the shortened version of the Shalom blessing at Minchah and Maariv say the complete version at this Minchah. The chazzan also says the priestly blessing before Shalom as he would at Shacharit, unlike the usual weekday Minchah when the priestly blessing is not said.
On Tisha B'Av at Minchah, Ashkenazim add a prayer that begins Nachem ("Console...") to the conclusion of the blessing Binyan Yerushalayim, elaborating on the mournful state of the Temple in Jerusalem. The concluding signature of the blessing is also extended to say "Blessed are You, O Lord, Who consoles Zion and builds Jerusalem." In other traditions, it is said in all the Amidot of Tisha B'av, or not included at all.
Ya'aleh VeYavo
On Chol HaMoed (Intermediate Days of Festivals) and Rosh Chodesh (New Months), the prayer Ya'aleh Veyavo ("May [our remembrance] rise and be seen...") is inserted in the blessing of Avodah. Ya'aleh Veyavo is also said in the Kedushat HaYom blessing of the Festival Amidah, and at Birkat HaMazon. One phrase of the prayer varies according to the day's holiday, mentioning it by name.
Al HaNissim
On Hanukkah and Purim, the weekday Amidot are recited, but a special paragraph is inserted into the blessing of Hoda'ah. Each holiday's paragraph recounts the historical background of that holiday, thanking God for his salvation. Both paragraphs are prefaced by the same opening line, "We thank You for the miraculous deeds (Al HaNissim) and for the redemption and for the mighty deeds and the saving acts wrought by You, as well as for the wars which You waged for our ancestors in ancient days at this season."
Modern changes by liberal denominations
The most recent known change to the text of the standard daily Amidah by an authority accepted by Orthodox Judaism was done by the Arizal in the 16th century. He formulated a text of the Amidah which seems to be a fusion of the Ashkenazi and Sepharadi text in accordance with his understanding of Kabbalah. Following the establishment of the State of Israel and the reunification of Jerusalem, some Orthodox authorities proposed changes to the special Nachem ("Console...") prayer commemorating the destruction of Jerusalem added to the Amidah on Tisha B'av in light of these events.
Conservative and Reform Judaism have altered the text to varying degrees to bring it into alignment with their view of modern needs and sensibilities. Conservative Judaism retains the traditional number and time periods during which the Amidah must be said, while omitting explicit supplications for restoration of the sacrifices. Reconstructionist and Reform Judaism, consistent with their views that the rhythm of the ancient sacrifices should no longer drive modern Jewish prayer, often omit some of the Amidah prayers, such as the Mussaf, omit temporal requirements, and omit references to the Temple and its sacrifices.
Reform Judaism has changed the first benediction, traditionally invoking the phrase "God of our Fathers, God of Abraham, God of Isaac and God of Jacob," one of the Biblical names of God. New editions of the Reform siddur explicitly say avoteinu v'imoteinu ("our fathers and our mothers"), and Reform and some Conservative congregations amend the second invocation to "God of Abraham, God of Isaac and God of Jacob; God of Sarah, God of Rebekah, God of Leah, and God of Rachel." The new reform prayer book, Mishkan T'filah, reverses Leah's and Rachel's names. Some feminist Jews have added the names of Bilhah and Zilpah, since they were mothers to four tribes of Israel.
Liberal branches of Judaism make some additional changes to the opening benedictions. the phrase umeivi go'eil ("and brings a redeemer") is changed in Reform Judaism to umeivi ge'ulah ("who brings redemption"), replacing the personal messiah with a Messianic Age. The phrase m'chayei hameitim ("who causes the dead to come to life") is replaced in the Reform and Reconstructionist siddurim with m'chayei hakol ("who gives life to all") and m'chayei kol chai ("who gives life to all life"), respectively. This represents a turn away from the traditional article of faith that God will resurrect the dead.
Prayer 17, Avodah. asks God to restore the Temple services, build a Third Temple, and restore sacrificial worship. The concluding meditation ends with an additional prayer for the restoration of Temple worship. Both prayers have been modified within the siddur of Conservative Judaism, so that although they still ask for the restoration of the Temple, they remove the explicit plea for the resumption of sacrifices. (Some Conservative congregations remove the concluding silent prayer for the Temple entirely.) The Reform siddur also modifies this prayer, eliminating all reference to the Temple service and replacing the request for the restoration of the Temple with "God who is near to all who call upon you, turn to your servants and be gracious to us; pour your spirit upon us."
Many Reform congregations will often conclude with either Sim Shalom or Shalom Rav. Once either of those prayers are chanted or sung, many congregations proceed to a variation on the Mi Shebeirach (typically the version popularized by Debbie Friedman), the traditional prayer for healing, followed by silent prayer, and then a resumption of the service.
Conservative Judaism is divided on the role of the Mussaf Amidah. More traditional Conservative congregations recite a prayer similar to the Mussaf prayer in Orthodox services, except they refer to Temple sacrifices only in the past tense and do not include a prayer for the restoration of the sacrifices. More liberal Conservative congregations omit references to the Temple sacrifices entirely. Reconstructionist and Reform congregations generally do not do the Mussaf Amidah at all, but if they do, they omit all references to Temple worship.
Jewish services
The Transliterated Siddur
Zion and Jerusalem in Jewish prayer and ritual
^ Maimonides on Men. iv. 1b, quoted by Elbogen, "Gesch. des Achtzehngebetes."
^ Ber. iv. 3; see Grätz, "Gesch." 3d ed., iv. 30 et seq..
^ Donin, Rabbi Hayim Halevy, To Pray as a Jew, p. 92, citing Yer. Berakhot 2:4 and Eliezer Levy, Yesodot Hatefilah
^ Donin, pp. 95–96
^ 1906 Jewish Encyclopedia.
^ Maimonides on Men. iv. 1b, quoted by Elbogen, "Gesch. des Achtzehngebetes".
^ Ehrlich, Uri and Hanoch Avenary. "Amidah." Encyclopaedia Judaica. Ed. Michael Berenbaum and Fred Skolnik. Vol. 2. 2nd ed. Detroit: Macmillan Reference USA, 2007. 72–76. Gale Virtual Reference Library. Gale. 17 Nov. 2009, p. 73
^ Berakhot 26b
^ Hosea 14:3
^ Talmud Berachot 17a
^ Pirkei Avot 2:17
^ Orach Chayim §101
^ Samuel I 2; Berakhot 31b
^ Ezekiel 1:7
^ Genesis 28:17
^ Berakhot 30a
^ Mekhilta, Shemos 20:18
^ Mishnah Berurah § 95
^ Talmud Tractate Yoma53b.
^ Psalms 146, Mishnah Berurah §113
^ Talmud Berakhot 28b
^ Ber. 29, 57b; Pes. 104a
^ See, e.g., Ta'an. 2b; Ber. 33a.
Joseph Heinemann "Prayer in the Talmud", Gruyter, New York, 1977
Reuven Kimelman "The Messiah of the Amidah: A Study in Comparative Messianism." Journal of Biblical Literature 116 (1997) 313–320.
Zev Leff Shemoneh Esrei: The Depth and Beauty of Our Daily Prayer, Targum Press, Jerusalem, 2008.
Paula Reimers, "Feminism, Judaism and God the Mother" Conservative Judaism Volume XLVI, Number I, Fall, 1993
Joel Rembaum "Regarding the Inclusion of the names of the Matriarchs in the First Blessing of the Amidah" Proceedings of the Committee on Jewish Law and Standards 1986–1990 pp. 485–490
The Amidah at Jewish Virtual Library
The Amidah at My Jewish Learning.com
[1] The Amidah in Hebrew (p. 22) according to the Ari rite. (The Open Siddur Project)
[2] Various versions of the Amidah (p. 31, 33, 34) translated and adapted in English by reb Zalman Schachter-Shalomi. (The Open Siddur Project)
List of Jewish prayers and blessings
Birkot hashachar
Akeida
Pesukei dezimra
Mizmor Shir (Psalm 30)
Barukh she'amar
Songs of thanksgiving
(Psalm 100)
Yehi kevod
Hallel (Ashrei
Baruch Adonai L'Olam
Vayivarech David
Atah Hu Adonai L'Vadecha
Az Yashir
Yishtabach
Core prayers
Barechu
Yotzer ohr
Ahava rabbah
Emet Vayatziv
Kedushah
Torah reading1, 2, 3
Ashrei
Uva letzion
Shir shel yom
Ein Keloheinu4
Mincha
Torah reading1, 5
Maariv Aravim
Ahavat Olam
Emet V'Emunah
Hashkiveinu
Half Kaddish
Full Kaddish
Mourner's Kaddish
Shabbat / Holiday additions
Extended Pesukei dezimra (Psalms 19
Nishmat
Shochen Ad
Torah reading
Yom Tov Torah readings
Haftarah
Av HaRachamim
Mussaf
Birkat Cohanim6
Anim Zemirot
Tzidkatcha
Modeh Ani
Ma Tovu
Yigdal
Al Netilat Yadayim
Asher Yatzar
Kiddush Levana
Tefilat HaDerech
Birkat Hachama
1 On Shabbat.
2 On holidays.
3 On Mondays and Thursdays.
4 Only on Shabbat and holidays, according to Nusach Ashkenaz in the diaspora.
5 On fast days.
6 Daily in Israel.
Jewish blessings
Hebrew words and phrases
Ne'ila
Hebrew words and phrases in Jewish prayers and blessings
Siddur of Orthodox Judaism
Jewish prayer and ritual texts


text:
On the Sunny Side of Life, Puerto Banús
By Gilmar
| 21st	Dec
A key destination for luxury nautical tourism with over four million visitors a year.
The tourist area known as Puerto Banús is located in the development called Nueva Andalucia, between Marbella and San Pedro de Alcantara. The buildings with an Andalusian aesthetic surround a sports port that has in its warm waters 915 berths on 15 hectares that can host vessels of more than 50 meters of length. It is prepared with everything that a large marina requires, including – among others – boating and diving rentals and services, centralized alarm security systems, and 24 hour surveillance. The annual cost per mooring exceeds four hundred thousand euros for vessels greater than 50 meters, and the daily cost is more than two thousand euros, which places Puerto Banus among the most expensive ports on the Mediterranean Sea, next to the exclusive ports of Portofino, Capri and Porto Cervo in Sardinia.
On May 18, 1970 José Banús held the opening party for the port's marina. 1,700 guests attended, among them personalities such as Aga Khan; the then Princes of Asturias, don Juan Carlos and Doña Sofia; Princess Grace and Prince Rainier of Monaco; Liza Minelli; the tycoon Aristotle Onassis; Hugh Hefner, the owner of Playboy; Roman Polanski and a long list of others. The party was enlivened by Julio Iglesias, while an 'army' of 300 waiters served more than 20 kilos of beluga caviar.
Puerto Banús grew out of the collaboration between the builder José Banús, and the architect, Noldi Schreck, who participated in the design of Beverly Hills. The promoter had developed full-city services focused on wealthy tourists such that the port would be their star project. The project included the construction of several hotels, a casino, a bullring, and two golf courses – one of them designed by Ro- bert Trent Jones – among other facilities. Marbella became the epicenter of luxury tourism.
Don José Banús, his wife Doña Pilar Calvo, and Sánchez de León were regulars at Monte Carlo and provided the key to its success. However, a resort should not only have good support services and an excellent climate, but also had to offer spectacular events. Marbella hosted opera festivals, dinners and parties with the cream of the jet set, and international golf and regatta championships that attracted tourists from all around the world.
The prestige of Puerto Banus was firmly consolidated after the Saudi Royal Family established five lavish palaces that occupied an area of two hundred thousand square meters. But, since its inception, the port has always been a meeting place for personalities of all kinds; artists, athletes, government leaders and business entrepreneurs have made Puerto Banus a key destination for luxury nautical tourism with over four million visitors a year.
Puerto Banus by Day
Surrounded by housing estates where there is room for discretion as well as the ostentatious, Puerto Banus is definitely the showcase for the latter. The most expensive and conspicuous vehicles glide through its streets, and in its port, the most impressive yachts are berthed. Around Ribera Street are the most exclusive fashion brands in the world, such as Dior, Cartier, Missoni, Vuitton, Dolce & Gabba- na, Hermès, Yves Saint Laurent and Loewe, among many others.
At any time of the day you can enjoy the best international cuisine, exclusive services and the most varied events, such as champagne festivals, private chefs, limousines and luxury car rentals, makeup and hairstyling services, wedding arrangements, boat trips, and airport transfers. Each season, beach clubs resound with music and many enjoy their fun and summer days by the beach and in the sea. And, the number of entertainment choices available are plentiful – from art exhibitions to fashion shows. As an example, the Marbella Ocean Club, where we can enjoy famous festivals in their pool overlooking the Mediterranean, incorporates a small legal boutique, a beauty salon, spa, and restaurant
Puerto Banus by Night
After nightfall, Puerto Banus offers a wide variety of entertainment, gastronomy and shopping opportunities to enjoy of the best parties on the southern Mediterranean. Casinos and local bars and night- clubs receive distinguished visitors eager to plunge into its elegant nightlife. According to the prestigious brand 'The World ́s Finest Clubs', Marbella now has five: Ocean Club Marbella has joined Club Pangea, Tibu Disco, Funky Budda and the Cavalli Club.
"Unique and particular lifestyle"
Pangea is located in the luxurious terrace of Puerto Banus offering panoramic views, spectacular sunsets, gorgeous cocktails and gourmet aperitifs. Tibu is located in Antonio Banderas Plaza and has impressive decoration. Within walking distance is the Funky Budda where the best summer festivals with the most prestigious DJ ́s and an exquisite clientele are enjoyed and celebrated. Finally, the Cavalli Club Puerto Banus reflects the glamour of the designer and has incomparable events during all seasons. All in all, the visitor can find international celebrities and the glamourous lifestyle so exclusive to the enclave that is Puerto Banus.
Now, in the 21st century, Puerto Banus continues to maintain its image of luxury and first class entertainment which has been so famous for decades. Year after year, aristocrats, artists, the famous, and VIP's all are, and will be, eager to enjoy its unique and particular lifestyle.
6th	Mar
Areas Read more
Properties for sale in Puerto Banús
Town House in Puerto, Marbella - Puerto Banus
Penthouse in Puerto, Marbella - Puerto Banus
Apartment in Puerto, Marbella - Puerto Banus
Duplex Penthouse in Puerto, Marbella - Puerto Banus
1 bed | 1 bath | 60m²

redpajama_set_name: RedPajamaCommonCrawl


Compassionart songwriters, Paul Baloche, Steven Curtis Chapman, Andy Park, Martin Smith and Michael W. Smith continued to record songs last week that were written during a retreat in January. Meeting at Pentavarit Studio in Nashville, the studio hummed with activity as the songwriters were joined by guest vocalists tobyMac and Leeland Mooring (of the band Leeland), each putting down their signature vocals on tracks that were started at the famous Abbey Road Studios in London. Friends like Charlie Peacock and Eddie DeGarmo dropped by to spend time with the songwriters, as well as listen to the progression of the Compassionart songs. Guiding the tracks at the production helm for this recording session was Matt Bronleewe (Natalie Imbruglia, "Evan Almighty" [Soundtrack], dc Talk, "Heroes" star Hayden Panettiere) and Paul Moak (Mat Kearney, Shane & Shane, Derek Webb), and engineering was Andy Hunt (Jars of Clay, Good Charlotte, Buddy Guy).
Nashville's top daily paper, The Tennessean, broke the news Wednesday about the recording session and a meeting that Compassionart founder and Delirious? frontman Martin Smith was to have with record labels about jointly releasing the upcoming Compassionart album. Martin was quoted as saying, "This is a challenge for the industry, as I am talking to the labels now about how to put this album out together." Following the meeting that included EMI CMG President and CEO Bill Hearn, Provident Music Group President and CEO Terry Hemmings and Integrity Media Chief Marketing Officer Daniel McGuffey, Martin was encouraged, saying, "There was a real spirit of wanting to work together." The resulting Compassionart studio album is being planned for a late fall release.
Compassionart, a charity based in Littlehampton, England and dedicated to seeing works of art generate income for the poorest of the poor, hosted a songwriter's retreat in Scotland, UK. Working together toward a common goal involving no personal gain, the songwriters set out to write 10-12 songs and, by the end of the retreat, had completed 22 new songs. In addition to those recording this week, Compassionart songwriters include Stu Garrard (Delirious?), Israel Houghton, Tim Hughes, Graham Kendrick, Matt Redman, Chris Tomlin, and Darlene Zschech. Together the songwriters account for at least 42 million albums sold, 82 No. 1 songs, 10 GRAMMY Awards, 110 Dove Awards, two Stellar Awards, two American Music Awards, and 98 current CCLI Top 500 songs sung by millions in churches around the world.
The first Compassionart song that will be released is "So Great," recorded by Michael W. Smith, Christy Nockels and Israel Houghton and to be featured on the WOW Hits 1 release in April.
In addition to the songwriters, the publishers, managers, copyright institutes and agents involved have all waived their rights and are donating their efforts on this project to Compassionart. The songs are to be given through Compassionart to the world not just to sing, but also to raise money for the relief of suffering around the planet. One half of the monies received over the songs' lifetimes will go to the songwriters' charity of choice, and the other 50% will go to a charitable project agreed upon by all the songwriters involved.


Below are testimonials from just a few of our very satisfied customers. If you are a prior customer of Ristorante Mamma Gina and would like to add your testimonial here, please click the link below.
"You won't find their early dinner menu on their website because I think they want to limit the exposure to what a great bargain it is. Four of us ate there on Saturday night at 5:00 and were very pleased with everything. Friendly staff from the front desk through to the waiters and busboys. How about $19.95 for a three course meal! Only extra was the bottle of wine and it was reasonably priced. This is not a 'set menu' either, as you have multiple choices for all three courses. Mine was a caprese salad, petite filet and a generous dish of ice cream. What a bargain and done perfectly. I believe the early bird deal runs from 4:30 - 5:30. We'll be back.
We went on a "Dessert Tasting Tour" and this was our third stop. We were given a small serving of gnocchi with half a glass of crisp white wine. I can honestly say that the gnocchi was the best I've EVER tasted, even when travelling throughout Italy! The smooth, plump, creamy noodles melted in my mouth. We were all in heaven. We were told that the line-ups are long in the late afternoon evenings, so do yourself a favour and go early - and order the gnocchi!


A Valassis Communications Inc. investor sued the board of the store-coupon distributor, saying it unfairly favored a $1.84 billion takeover bid from a company controlled by billionaire Ronald Perelman and could have gotten more money.
Robert Mason and Robert Recchia, Valassis's CEO and CFO, held secret talks with officials of Perelman's Harland Clarke Holdings Corp. before Harland made its $34.02-a-share cash bid, and the directors abandoned a strategic review of alternatives, the investor, a Louisiana pension fund, said in a lawsuit filed yesterday in Delaware Chancery Court in Wilmington.
"If the offer is completed, Valassis's public shareholders will be frozen out in a grossly unfair transaction," the Municipal Police Employees Retirement System of Louisiana said in its complaint. The fund asked a judge to block the deal.
Valassis, based in Livonia, offers marketing services including direct-mail inserts and in-store coupon dispensers. San Antonio-based Harland makes checks and check- related products. A merger would create a marketing company capable of catering to the world's biggest financial institutions, big-box retailers and government customers, Harland officials said last month.
Read Cutting the losses: Details of the Valassis sale in Crain's.
Mary Broaddus, a Valassis spokeswoman, didn't immediately return a call seeking comment on the lawsuit.
The deal is expected to be completed in the first quarter, after Valassis pays its previously announced dividend this week. Harland, owned by Perelman's MacAndrews & Forbes Holdings Inc., has lined up financing from Credit Suisse Group AG, Bank of America Corp. and Citigroup Inc. to pay for the transaction.
The Louisiana pension fund said MacAndrews & Forbes officials approached Mason and Recchia in August with an offer for the company, and the two executives didn't share the bid with other Valassis directors for more than a month while they negotiated.
After the directors learned of the offer, they set aside a review of strategic alternatives for Valassis and focused on selling the company, the fund said in its filing.
Mason and Recchia took steps to ensure Perelman's bid succeeded, including giving the billionaire access to more information than other bidders got and more time to review the company's books, the Louisiana pension fund said.
The directors' decision to back the MacAndrews & Forbes offer also may have been tainted by conflicts of interest, the fund said. Board members stand to collect more than $14 million from their options and shares if the merger goes through, according to the complaint.
"This compensation and the possibility of future employment with MacAndrews & Forbes created a conflict of interest for the management defendants and other defendants that tainted the sales process," according to the pension fund.


Fararu is a private news agency in Iran. Its purpose is to improve the free dissemination of information and enhance the national interests of Iran. It is ranked among the top 100 websites in Iran.
^ "جهان نيوز - سایت فرارو فیلتر شد". Jahan News (in Persian). 20 May 2009. Retrieved 27 June 2018.
^ "Iran based Fararu site was filtered". Global Voices Advocacy. 22 May 2009. Retrieved 27 June 2018.
^ "Fararu.com Traffic, Demographics and Competitors". Alexa Internet. Retrieved 27 June 2018.
This article about mass media in Iran is a stub. You can help Wikipedia by expanding it.
This page was last edited on 27 June 2018, at 08:43 (UTC).


Uwe Wachtendorf 1953 Underwood SX Serial # 7301080 1953 Underwood SX typewriter, Serial # 7301080 Uwe Wachtendorf's 1953 Underwood SX typewriter. 2015-01-01 2015-11-15 From the Virtual Typewriter Collection of Uwe Wachtendorf: 1953 Underwood SX Serial # 7301080 In terms of their design, I consider the Underwood standards produced during the late '40s and early '50s to be underrated, not to mention often overlooked by most collectors.
The art deco touches and flowing lines of the Underwood machines from this era are a joy to look whenever I'm struggling to find the right words to end a chapter with.
I've logged this machine in my own database as a SX-100 Rhythm Touch, but I;m beginning to wonder if that model name is correct. At some point during the early '50s - according to some claims - the SX-100 replaced the Rhythm Touch in the Underwood line-up. If this is true then combining the model names would be a misnomer.
This particular Underwood was built during the first half of 1953. In October of the same year the SX-150 was introduced.
In terms of their design, I consider the Underwood standards produced during the late '40s and early '50s to be underrated, not to mention often overlooked by most collectors.
RESEARCH NOTE: When researching the Underwood SX on a computer with lots of screen real estate, you may find that launching the Underwood Serial Number page and the Underwood SX By Model/Year/Serial page in new browser windows can give you interesting perspectives on changes throughout the model series.


Massive New Year's Eve party in the biggest and most beautiful Parisian nightclub, just below the Pont Alexandre III bridge. 2 Godfathers of the dancefloor, 2 DJ heavyweights, 2 legendary masters of the decks are bringing all their vinyl and going head to head to make sure you spend an absolutely unforgettable New Year's Eve 2017. Get ready to party !
CUT KILLER // Began his career years ago as a DJ for both MC Solaar & Akhenaton, but his career really took off after the release of his « Hip Hop Soul Party » compilation albums which sold millions of copies, and his successful and hugely popular radio show « Cut Killer Show », mixing different music styles better than any other DJ around. He remains, still, the most emblematic DJ of the French HIPHOP scene !
DJ PONE // A founding member of the superstar group « Birdy Nam Nam », and more recently DJ for the group Casseurs Flowters, he has also been a key collaborator on the music of Disiz, Nekfeu (including music videos), Svinkels, Triptik, Scred Connexion... He has also just last month released his solo album, « Radiant », even more electro than his previous work. And he has been crowned 9 times winner at the DMC DJ World/Europe/France Championships !
The two DJs will be mixing on 4 decks all night long, making this THE not to be missed event of this New Year's Eve 2017. A Hip Hop vs Electro game of musical Ping-Pong with all of the best sounds of the last 20 years. Let's shake up Paris !
Included with your entry ticket, 3 or 10 drink tokens, depending on which formula you choose, from a wide selection of alcoholic and non-alcoholic beverages. Our friendly and professional staff provide rapid service with a smile. It is possible to purchase bottles of alcohol at the venue, at a cost of 250 euros per bottle. However, we suggest that you purchase bottles in advance with our online prepaid bottle offer in order to reserve a table and be seated in priority.


text:
THE MAN AND HIS ISLE
71 min, documentary, Canada, Canada, 2017
Directed byBruno Boulianne
Produced byLes productions de l'Épaule inc.
A goose-hunting guide since his teens, Gilles Gagné lives on l'Isle-aux-Oyes and L'Isle-aux-Grues, in the middle of the St. Lawrence River. For years, he guided Jean Paul Riopelle on hunting trips, and their adventures led to the painter's masterpiece L'hommage à Rosa Luxemburg. Today, Gagné leads the explorations of contemporary artist Marc Séguin (the subject of Bruno Boulianne's previous film, Bull's eye, un peintre à l'affût). Gagné is the wise keeper of a place and a time, of memory and nature. The perfect guide for passing down knowledge and discovering eternal beauty.
Script and Direction : Bruno Boulianne
Photography : Alex Margineanu, François Vincelette
Editing : Vincent Guignard
Sound Design : Martin Allard, Simon Gervais
Sound Mixing : Serge Boivin
Sound Recording : Stéphane Barsalou, Mélanie Gauthier
With : Gilles Gagné, Marc Séguin, Gina Vézina
With a background in architecture and communications, Bruno Boulianne first got noticed on the Radio-Canada television program La Course Europe-Asie in 1990–91. He went on to direct the documentary Un cirque sur le fleuve, which won the Best Hope Award at the 1994 Rendez- vous du cinéma québécois. Fascinated by the relationship between people and their environment, he has made some fifteen films that have garnered several awards, including the Grand Prize and People's Choice Award for Le Compteur d'oiseaux (2004) at the 2005 Festival de films de Portneuf sur l'environnement, and the NFB Award for Best Canadian Film at the 23rd Festival Vues d'Afrique in Montreal for Le prix de l'exode (2006), shot in Mali. His feature-length documentary Bull's Eye: A Painter on the Watch (2010), won the ARTV Springboard to the World Award, at the 28th International Festival of Films on Art in Montreal.
Bull's Eye: A Painter on the Watch (2010 / 75 min)
Watch	French Version, No Subtitles (Subscription)	Watch	French Version, No Subtitles (Rental)
Share the movie!


text:
Cazals (Lot) – francuska gmina w regionie Midi-Pireneje
 Cazals (Tarn i Garonna) – francuska gmina w regionie Midi-Pireneje

redpajama_set_name: RedPajamaWikipedia


Please note that the Airport Authority hires only for its own positions. The Airport Authority has a tenant relationship with many other employers (i.e., airlines, car rentals, passenger screening, control tower, restaurant/gift shop, fixed base operators, cargo carriers, and other employers). All these employers do their own hiring and must be contacted individually.
If you're interested in working for an airline (counter person, luggage handlers, etc), visit their websites for open employment opportunities and to apply online. For Delta Global Services (who operates both Delta and United flights from FWA) visit http://deltaglobalstaffing.com/aviation/wordpress/dgs-job-search/ and for American Eagle visit http://americaneaglecareers.com/index.html.
If you're interested in working at the airport restaurant, coffee shop, or gift shop, contact First Class Concessions at 260-747-4189.
If you have an interest in working for a car rental agency, contact the manager at the airport counters. A list of these numbers can be found on our Ground Transportation page.
The federal government hires for the TSA passenger screening on their website: http://www.tsa.gov/careers.
Click here to go back to the main Employment page.


Probably for the same reasons... I'm coming over from the other place.
No matter how cool a site looks, how packed full of info or how easy it is to navigate... It's useless without its members and meaningful conversations. This includes "hot topics" and even "edgy debates" at times.
Just the fact that this new forum exists and it went from 0-60 in 1.7 secs shows that others agree.
BimmerJon, proud to be a member of pa2a.org since Sep 2012.
What? You get tired of the canker sore and kidney stone thread?
(09-16-2012, 08:45 PM)BimmerJon Wrote: Probably for the same reasons... I'm coming over from the other place.
Well, well, well. . . look who fell in the well.
Happy you made it over.
I lost all my rep points!
Now that I've finally finished a long, hard work day as an abortionist, I also created my account.
Glad you took me up on the invite.
(09-17-2012, 03:50 PM)Valorius Wrote: Glad you took me up on the invite.


text:
Le gouvernement Kostov () est le gouvernement de la République de Macédoine entre le  et le , durant la quatrième législature de l'Assemblée.

Mandat
Dirigé par le nouveau président du gouvernement social-démocrate Hari Kostov, précédemment ministre de l'Intérieur, ce gouvernement est constitué et soutenu par une coalition de centre gauche entre l'Union social-démocrate de Macédoine (SDSM), l'Union démocratique pour l'intégration (BDI/DUI) et le Parti libéral-démocrate (LDP). Ensemble, ils disposent de 76 députés sur 120, soit 63,3 % des sièges de l'Assemblée.

Il est formé à la suite de la démission de Branko Crvenkovski, au pouvoir depuis .

Il succède donc au gouvernement Crvenkovski III, constitué et soutenu par une coalition identique.

Le , le président du gouvernement Branko Crvenkovski est élu président de la République avec plus de 60 % des voix et renonce en conséquence à assumer la direction du cabinet, dont la vice-présidente Radmila Šekerinska prend l'intérim. La SDSM choisit deux semaines plus tard, le ministre de l'Intérieur Hari Kostov, indépendant des partis, comme successeur de Crvenkovski. Ce dernier le désigne président du gouvernement le  et l'Assemblée vote la confiance par 68 voix pour et 12 voix contre le .

Moins de six mois après la prise de fonction du cabinet, Kostov annonce le  qu'il a l'intention de remettre sa démission, se justifiant par des tensions ethniques au sein de son équipe qui l'empêchent de se concentrer sur d'autres sujets. Ce départ est approuvé par les députés le  et Šekerinska reprend l'intérim de la direction de l'exécutif. Le chef de l'État confie le  au ministre de la Défense Vlado Bučkovski le soin de constituer un nouveau cabinet. Celui-ci y étant parvenu, le gouvernement Bučkovski entre en fonction le .

Composition
 Les nouveaux ministres sont indiqués en gras, ceux ayant changé d'attributions en italique.

Notes et références

Voir aussi

Articles connexes
 Élections législatives macédoniennes de 2002
 Gouvernement Crvenkovski III ; Gouvernement Bučkovski

Lien externe
  Site officiel du gouvernement de la République de Macédoine

Kostov
2004 en politique


text:
Home > News > Gérard Araud, Ambassador of France, visited the ISB.
Gérard Araud, Ambassador of France, visited the ISB.
On Monday, September 12th, Gérard Araud, Ambassador of France to the United States visited the International School of Boston (Lycée International de Boston) for the first time and met with Richard Ulffers, Head of School, and Beth-Ann Dahan, Chair of the Board of Trustees.
Richard Ulffers, Beth-Ann Dahan, Gérard Araud and Valery Freland.
While he was there, he met with students from the Lower School and the Upper School, and even participated in one of the Upper schoolers' math demonstration!
All Division Directors and some Faculty and Staff members also met with him in the Media Center, where Ambassador of France Gérard Araud insisted on the incredible push a bilingual education will bring to kids growing up in a globalized world. He also pointed out the attractiveness of the French language for international families, encouraging the school in its efforts to balance the International Baccalaureate track with the French Baccalaureate, both being diplomas recognized around the world.
Learn more about ISB's programs here


For many of us, this is a month that all too often disappears amidst the holidays, shopping, gift giving, gathering and festivities.
It is amazing. And yet, too often, it can be depleting.
The holiday season can deplete us toward the end of the year as we continue to give selflessly. For me, that is giving to my patients, my colleagues. my friends, my family.
Yet, often, I am not on that list of giving. I lose myself in my focus of caring for others. I stay so busy that I risk burning out like the peppermint candle atop the table.
This season, I am striving for burning BRIGHTER.
This is something I am unbelievably excited about. I am investing in myself, in my dreams and doing the hard work it takes to help me break through obstacles. Even those in which the only person standing in my way is me. The gift of coaching is a gift of personal growth.
We simply cannot pour from an empty cup. We cannot provide excellent care for others if we are unhealthy ourselves. In this light, self-care takes on a new perspective. It is not(let me repeat that again, it is NOT) selfish. In fact, if self-care makes us better, perhaps it is the most altruistic gift we can give ourselves and those around us. The gift of the best possible version of ourselves to those we love and care for.
By some definitions, grace is "courteous goodwill" or the ability to show kindness and compassion. Life is hard. We are all, EVERY SINGLE ONE OF US, imperfect. We are all doing the best we can. This season, I will strive to live abundantly in grace. Grace for my family & friends, my colleagues & patients, and most importantly, grace for myself. Grace for when I forget a gift, miss a party, when I make a mistake and for all the other imperfections. If in this season of Christmas & holiday spirit, we cannot find ourselves full of grace, when can we? A month of grace, I suspect, will likely result in a year of it.
All of these gifts can be given freely and yet, all are also freeing.
I dare you, add yourself to your gift giving list now. You are WORTH it!


text:
Home » Series
Lectures and seminars from the Oxford Internet Institute (OII), University of Oxford. The OII is a leading world centre for multidisciplinary research and teaching on the social factors that are shaping the Internet, and their implications for society. Areas covered by our podcasts include: social networking, Internet regulation, safety and security online, e-government and democracy, civil society, open access, identity, e-learning, citizen journalism and new media, and the future of the Internet itself.
iTunes U Video
101 Creative Commons Social Media Research for Policy Making (Knowledge Exchange Seminar) Carl Miller discusses development of effective social media research for policy making during a seminar on quantitative methods in social media research held at the OII on 26 September 2012. Carl Miller 02 Jan 2013
102 Creative Commons Space-Time as a Sampling Condition for New Social Media Research (Knowledge Exchange Seminar) Luke Sloan discusses space-time as a sampling condition for new social media research during a seminar on quantitative methods in social media research held at the OII on 26 September 2012. Luke Sloan 02 Jan 2013
103 Creative Commons Use of Twitter in UK Local Government (Knowledge Exchange Seminar) Panos Panagiotopoulos discusses use of Twitter in UK local government during a seminar on quantitative methods in social media research held at the OII on 26 September 2012. Panos Panagiotopoulos 02 Jan 2013
104 Creative Commons Twitter-based early warning and risk communication of the swine flu pandemic in 2009 (Knowledge Exchange Seminar) Patty Kostkova discusses Twitter-based early warning and risk communication of the 2009 swine flu pandemic during a seminar on quantitative methods in social media research held at the OII on 26 September 2012. Patty Kostkova 02 Jan 2013
105 Creative Commons IPP 2012 (Big Data) Keynote: Duncan Watts Duncan Watts discusses the opportunities and challenges posed by big data for research and public policy-making during his opening keynote of the conference "IPP2012: Big Data: Big Challenges". Duncan Watts 02 Jan 2013
106 IPP 2012 (Big Data) Keynote: Nigel Shadbolt Nigel Shadbolt discusses the opportunities and challenges posed by big data for research and public policy-making during his opening keynote of the conference "IPP2012: Big Data: Big Challenges". Nigel Shadbolt 02 Jan 2013
107 IPP 2012 (Big Data): Welcome and Plenary Panel Panellists discuss the opportunities and challenges posed by big data for research and public policy-making at the conference "IPP2012: Big Data: Big Challenges". Lance Bennett, Theo Bertram, Helen Margetts, Patrick McSharry 02 Jan 2013
108 The Information Society Agenda: Prospects and Problems Discussion of dominant approaches by intergovernmental agencies to information society policy and the prospects for introducing critical perspectives that acknowledge the power relations which inform information society strategies and actions. Robin Mansell 30 Apr 2013
109 ICTs, Innovation and Regulation in the Somali Territories A seminar exploring technology and regulation in the Somali territories of the Horn of Africa. Abdirashid Duale 30 Apr 2013
110 Humanitarian campaigns in social media: network architectures and Kony 2012 as a polymedia event An assessment of the optimism surrounding the opportunities that social media offer for humanitarian action, drawing on analysis of the phenomenally popular and controversial Kony 2012 campaign. Mirca Madianou 30 Apr 2013
111 Disjunctures and Connections: Case Studies of How Techno-politics Make and Cut Networks In a development context, the ways in which new media objects (eg ICTs) are defined in relation to other objects, people and institutions map out new figurations of power and connection, that revalue and recombine political agency. Don Slater 30 Apr 2013
112 Creative Commons Development 2.0 and beyond: Challenges for ICT4D in 2013 Dr Thompson addresses some of the opportunities and contradictions presented by ICT4D and considers some emerging ways in which ICT4D researchers may contribute to the field. Mark Thompson 30 Apr 2013


text:
// ArchiveExtractCallback.cpp

#include "StdAfx.h"

#include "Common/ComTry.h"
#include "Common/Wildcard.h"

#include "Windows/FileDir.h"
#include "Windows/FileFind.h"
#include "Windows/PropVariant.h"
#include "Windows/PropVariantConversions.h"

#include "../../Common/FilePathAutoRename.h"

#include "../Common/ExtractingFilePath.h"

#include "ArchiveExtractCallback.h"

using namespace NWindows;

static const wchar_t *kCantAutoRename = L"ERROR: Can not create file with auto name";
static const wchar_t *kCantRenameFile = L"ERROR: Can not rename existing file ";
static const wchar_t *kCantDeleteOutputFile = L"ERROR: Can not delete output file ";

void CArchiveExtractCallback::Init(
    const NWildcard::CCensorNode *wildcardCensor,
    const CArc *arc,
    IFolderArchiveExtractCallback *extractCallback2,
    bool stdOutMode, bool testMode, bool crcMode,
    const UString &directoryPath,
    const UStringVector &removePathParts,
    UInt64 packSize)
{
  _wildcardCensor = wildcardCensor;

  _stdOutMode = stdOutMode;
  _testMode = testMode;
  _crcMode = crcMode;
  _unpTotal = 1;
  _packTotal = packSize;

  _extractCallback2 = extractCallback2;
  _compressProgress.Release();
  _extractCallback2.QueryInterface(IID_ICompressProgressInfo, &_compressProgress);

  LocalProgressSpec->Init(extractCallback2, true);
  LocalProgressSpec->SendProgress = false;

  _removePathParts = removePathParts;
  _arc = arc;
  _directoryPath = directoryPath;
  NFile::NName::NormalizeDirPathPrefix(_directoryPath);
}

STDMETHODIMP CArchiveExtractCallback::SetTotal(UInt64 size)
{
  COM_TRY_BEGIN
  _unpTotal = size;
  if (!_multiArchives && _extractCallback2)
    return _extractCallback2->SetTotal(size);
  return S_OK;
  COM_TRY_END
}

static void NormalizeVals(UInt64 &v1, UInt64 &v2)
{
  const UInt64 kMax = (UInt64)1 << 31;
  while (v1 > kMax)
  {
    v1 >>= 1;
    v2 >>= 1;
  }
}

static UInt64 MyMultDiv64(UInt64 unpCur, UInt64 unpTotal, UInt64 packTotal)
{
  NormalizeVals(packTotal, unpTotal);
  NormalizeVals(unpCur, unpTotal);
  if (unpTotal == 0)
    unpTotal = 1;
  return unpCur * packTotal / unpTotal;
}

STDMETHODIMP CArchiveExtractCallback::SetCompleted(const UInt64 *completeValue)
{
  COM_TRY_BEGIN
  if (!_extractCallback2)
    return S_OK;

  if (_multiArchives)
  {
    if (completeValue != NULL)
    {
      UInt64 packCur = LocalProgressSpec->InSize + MyMultDiv64(*completeValue, _unpTotal, _packTotal);
      return _extractCallback2->SetCompleted(&packCur);
    }
  }
  return _extractCallback2->SetCompleted(completeValue);
  COM_TRY_END
}

STDMETHODIMP CArchiveExtractCallback::SetRatioInfo(const UInt64 *inSize, const UInt64 *outSize)
{
  COM_TRY_BEGIN
  return _localProgress->SetRatioInfo(inSize, outSize);
  COM_TRY_END
}

void CArchiveExtractCallback::CreateComplexDirectory(const UStringVector &dirPathParts, UString &fullPath)
{
  fullPath = _directoryPath;
  for (int i = 0; i < dirPathParts.Size(); i++)
  {
    if (i > 0)
      fullPath += wchar_t(NFile::NName::kDirDelimiter);
    fullPath += dirPathParts[i];
    NFile::NDirectory::MyCreateDirectory(fullPath);
  }
}

HRESULT CArchiveExtractCallback::GetTime(int index, PROPID propID, FILETIME &filetime, bool &filetimeIsDefined)
{
  filetimeIsDefined = false;
  NCOM::CPropVariant prop;
  RINOK(_arc->Archive->GetProperty(index, propID, &prop));
  if (prop.vt == VT_FILETIME)
  {
    filetime = prop.filetime;
    filetimeIsDefined = (filetime.dwHighDateTime != 0 || filetime.dwLowDateTime != 0);
  }
  else if (prop.vt != VT_EMPTY)
    return E_FAIL;
  return S_OK;
}

HRESULT CArchiveExtractCallback::GetUnpackSize()
{
  NCOM::CPropVariant prop;
  RINOK(_arc->Archive->GetProperty(_index, kpidSize, &prop));
  _curSizeDefined = (prop.vt != VT_EMPTY);
  if (_curSizeDefined)
    _curSize = ConvertPropVariantToUInt64(prop);
  return S_OK;
}

STDMETHODIMP CArchiveExtractCallback::GetStream(UInt32 index, ISequentialOutStream **outStream, Int32 askExtractMode)
{
  COM_TRY_BEGIN
  _crcStream.Release();
  *outStream = 0;
  _outFileStream.Release();

  _encrypted = false;
  _isSplit = false;
  _curSize = 0;
  _curSizeDefined = false;
  _index = index;

  UString fullPath;

  IInArchive *archive = _arc->Archive;
  RINOK(_arc->GetItemPath(index, fullPath));
  RINOK(IsArchiveItemFolder(archive, index, _fi.IsDir));

  _filePath = fullPath;

  {
    NCOM::CPropVariant prop;
    RINOK(archive->GetProperty(index, kpidPosition, &prop));
    if (prop.vt != VT_EMPTY)
    {
      if (prop.vt != VT_UI8)
        return E_FAIL;
      _position = prop.uhVal.QuadPart;
      _isSplit = true;
    }
  }

  RINOK(GetArchiveItemBoolProp(archive, index, kpidEncrypted, _encrypted));

  RINOK(GetUnpackSize());

  if (_wildcardCensor)
  {
    if (!_wildcardCensor->CheckPath(fullPath, !_fi.IsDir))
      return S_OK;
  }

  if (askExtractMode == NArchive::NExtract::NAskMode::kExtract && !_testMode)
  {
    if (_stdOutMode)
    {
      CMyComPtr<ISequentialOutStream> outStreamLoc = new CStdOutFileStream;
      *outStream = outStreamLoc.Detach();
      return S_OK;
    }

    {
      NCOM::CPropVariant prop;
      RINOK(archive->GetProperty(index, kpidAttrib, &prop));
      if (prop.vt == VT_UI4)
      {
        _fi.Attrib = prop.ulVal;
        _fi.AttribDefined = true;
      }
      else if (prop.vt == VT_EMPTY)
        _fi.AttribDefined = false;
      else
        return E_FAIL;
    }

    RINOK(GetTime(index, kpidCTime, _fi.CTime, _fi.CTimeDefined));
    RINOK(GetTime(index, kpidATime, _fi.ATime, _fi.ATimeDefined));
    RINOK(GetTime(index, kpidMTime, _fi.MTime, _fi.MTimeDefined));

    bool isAnti = false;
    RINOK(_arc->IsItemAnti(index, isAnti));

    UStringVector pathParts;
    SplitPathToParts(fullPath, pathParts);

    if (pathParts.IsEmpty())
      return E_FAIL;
    int numRemovePathParts = 0;
    switch(_pathMode)
    {
      case NExtract::NPathMode::kFullPathnames:
        break;
      case NExtract::NPathMode::kCurrentPathnames:
      {
        numRemovePathParts = _removePathParts.Size();
        if (pathParts.Size() <= numRemovePathParts)
          return E_FAIL;
        for (int i = 0; i < numRemovePathParts; i++)
          if (_removePathParts[i].CompareNoCase(pathParts[i]) != 0)
            return E_FAIL;
        break;
      }
      case NExtract::NPathMode::kNoPathnames:
      {
        numRemovePathParts = pathParts.Size() - 1;
        break;
      }
    }
    pathParts.Delete(0, numRemovePathParts);
    MakeCorrectPath(pathParts);
    UString processedPath = MakePathNameFromParts(pathParts);
    if (!isAnti)
    {
      if (!_fi.IsDir)
      {
        if (!pathParts.IsEmpty())
          pathParts.DeleteBack();
      }

      if (!pathParts.IsEmpty())
      {
        UString fullPathNew;
        CreateComplexDirectory(pathParts, fullPathNew);
        if (_fi.IsDir)
          NFile::NDirectory::SetDirTime(fullPathNew,
            (WriteCTime && _fi.CTimeDefined) ? &_fi.CTime : NULL,
            (WriteATime && _fi.ATimeDefined) ? &_fi.ATime : NULL,
            (WriteMTime && _fi.MTimeDefined) ? &_fi.MTime : (_arc->MTimeDefined ? &_arc->MTime : NULL));
      }
    }

    UString fullProcessedPath = _directoryPath + processedPath;

    if (_fi.IsDir)
    {
      _diskFilePath = fullProcessedPath;
      if (isAnti)
        NFile::NDirectory::MyRemoveDirectory(_diskFilePath);
      return S_OK;
    }

    if (!_isSplit)
    {
    NFile::NFind::CFileInfoW fileInfo;
    if (fileInfo.Find(fullProcessedPath))
    {
      switch(_overwriteMode)
      {
        case NExtract::NOverwriteMode::kSkipExisting:
          return S_OK;
        case NExtract::NOverwriteMode::kAskBefore:
        {
          Int32 overwiteResult;
          RINOK(_extractCallback2->AskOverwrite(
              fullProcessedPath, &fileInfo.MTime, &fileInfo.Size, fullPath,
              _fi.MTimeDefined ? &_fi.MTime : NULL,
              _curSizeDefined ? &_curSize : NULL,
              &overwiteResult))

          switch(overwiteResult)
          {
            case NOverwriteAnswer::kCancel:
              return E_ABORT;
            case NOverwriteAnswer::kNo:
              return S_OK;
            case NOverwriteAnswer::kNoToAll:
              _overwriteMode = NExtract::NOverwriteMode::kSkipExisting;
              return S_OK;
            case NOverwriteAnswer::kYesToAll:
              _overwriteMode = NExtract::NOverwriteMode::kWithoutPrompt;
              break;
            case NOverwriteAnswer::kYes:
              break;
            case NOverwriteAnswer::kAutoRename:
              _overwriteMode = NExtract::NOverwriteMode::kAutoRename;
              break;
            default:
              return E_FAIL;
          }
        }
      }
      if (_overwriteMode == NExtract::NOverwriteMode::kAutoRename)
      {
        if (!AutoRenamePath(fullProcessedPath))
        {
          UString message = UString(kCantAutoRename) + fullProcessedPath;
          RINOK(_extractCallback2->MessageError(message));
          return E_FAIL;
        }
      }
      else if (_overwriteMode == NExtract::NOverwriteMode::kAutoRenameExisting)
      {
        UString existPath = fullProcessedPath;
        if (!AutoRenamePath(existPath))
        {
          UString message = kCantAutoRename + fullProcessedPath;
          RINOK(_extractCallback2->MessageError(message));
          return E_FAIL;
        }
        if (!NFile::NDirectory::MyMoveFile(fullProcessedPath, existPath))
        {
          UString message = UString(kCantRenameFile) + fullProcessedPath;
          RINOK(_extractCallback2->MessageError(message));
          return E_FAIL;
        }
      }
      else
        if (!NFile::NDirectory::DeleteFileAlways(fullProcessedPath))
        {
          UString message = UString(kCantDeleteOutputFile) +  fullProcessedPath;
          RINOK(_extractCallback2->MessageError(message));
          return S_OK;
          // return E_FAIL;
        }
    }
    }
    if (!isAnti)
    {
      _outFileStreamSpec = new COutFileStream;
      CMyComPtr<ISequentialOutStream> outStreamLoc(_outFileStreamSpec);
      if (!_outFileStreamSpec->Open(fullProcessedPath, _isSplit ? OPEN_ALWAYS: CREATE_ALWAYS))
      {
        // if (::GetLastError() != ERROR_FILE_EXISTS || !isSplit)
        {
          UString message = L"can not open output file " + fullProcessedPath;
          RINOK(_extractCallback2->MessageError(message));
          return S_OK;
        }
      }
      if (_isSplit)
      {
        RINOK(_outFileStreamSpec->Seek(_position, STREAM_SEEK_SET, NULL));
      }
      _outFileStream = outStreamLoc;
      *outStream = outStreamLoc.Detach();
    }
    _diskFilePath = fullProcessedPath;
  }
  else
  {
    *outStream = NULL;
  }
  if (_crcMode)
  {
    _crcStreamSpec = new COutStreamWithCRC;
    _crcStream = _crcStreamSpec;
    CMyComPtr<ISequentialOutStream> crcStream = _crcStreamSpec;
    _crcStreamSpec->SetStream(*outStream);
    if (*outStream)
      (*outStream)->Release();
    *outStream = crcStream.Detach();
    _crcStreamSpec->Init(true);
  }
  return S_OK;
  COM_TRY_END
}

STDMETHODIMP CArchiveExtractCallback::PrepareOperation(Int32 askExtractMode)
{
  COM_TRY_BEGIN
  _extractMode = false;
  switch (askExtractMode)
  {
    case NArchive::NExtract::NAskMode::kExtract:
      if (_testMode)
        askExtractMode = NArchive::NExtract::NAskMode::kTest;
      else
        _extractMode = true;
      break;
  };
  return _extractCallback2->PrepareOperation(_filePath, _fi.IsDir,
      askExtractMode, _isSplit ? &_position: 0);
  COM_TRY_END
}

STDMETHODIMP CArchiveExtractCallback::SetOperationResult(Int32 operationResult)
{
  COM_TRY_BEGIN
  switch(operationResult)
  {
    case NArchive::NExtract::NOperationResult::kOK:
    case NArchive::NExtract::NOperationResult::kUnSupportedMethod:
    case NArchive::NExtract::NOperationResult::kCRCError:
    case NArchive::NExtract::NOperationResult::kDataError:
      break;
    default:
      _outFileStream.Release();
      return E_FAIL;
  }
  if (_crcStream)
  {
    CrcSum += _crcStreamSpec->GetCRC();
    _curSize = _crcStreamSpec->GetSize();
    _curSizeDefined = true;
    _crcStream.Release();
  }
  if (_outFileStream)
  {
    _outFileStreamSpec->SetTime(
        (WriteCTime && _fi.CTimeDefined) ? &_fi.CTime : NULL,
        (WriteATime && _fi.ATimeDefined) ? &_fi.ATime : NULL,
        (WriteMTime && _fi.MTimeDefined) ? &_fi.MTime : (_arc->MTimeDefined ? &_arc->MTime : NULL));
    _curSize = _outFileStreamSpec->ProcessedSize;
    _curSizeDefined = true;
    RINOK(_outFileStreamSpec->Close());
    _outFileStream.Release();
  }
  if (!_curSizeDefined)
    GetUnpackSize();
  if (_curSizeDefined)
    UnpackSize += _curSize;
  if (_fi.IsDir)
    NumFolders++;
  else
    NumFiles++;

  if (_extractMode && _fi.AttribDefined)
    NFile::NDirectory::MySetFileAttributes(_diskFilePath, _fi.Attrib);
  RINOK(_extractCallback2->SetOperationResult(operationResult, _encrypted));
  return S_OK;
  COM_TRY_END
}

/*
STDMETHODIMP CArchiveExtractCallback::GetInStream(
    const wchar_t *name, ISequentialInStream **inStream)
{
  COM_TRY_BEGIN
  CInFileStream *inFile = new CInFileStream;
  CMyComPtr<ISequentialInStream> inStreamTemp = inFile;
  if (!inFile->Open(_srcDirectoryPrefix + name))
    return ::GetLastError();
  *inStream = inStreamTemp.Detach();
  return S_OK;
  COM_TRY_END
}
*/

STDMETHODIMP CArchiveExtractCallback::CryptoGetTextPassword(BSTR *password)
{
  COM_TRY_BEGIN
  if (!_cryptoGetTextPassword)
  {
    RINOK(_extractCallback2.QueryInterface(IID_ICryptoGetTextPassword,
        &_cryptoGetTextPassword));
  }
  return _cryptoGetTextPassword->CryptoGetTextPassword(password);
  COM_TRY_END
}

redpajama_set_name: RedPajamaGithub


Plenty of one on one time with each patient.
Having plenty of time one on one with each patient.
Continuity of care- keeping the patient with the same therapist as much as possible throughout their treatment.
Providing a clean, friendly, pleasant environment to heal and recover.
Having a highly trained, experienced staff.
Utilize state of the art equipment.
Treating the individual as a "whole".


The Learning Network|What Should We Call Your Generation?
What Should We Call Your Generation?
Do you consider yourself a millennial, or are you part of some other generational group?
What should be the name of your generation?
Not that much older, of course. We're a roughly defined generational cohort, but arguably the oldest members of our demographic set are just beginning to reach the age of 40.
Meanwhile, the American generation behind millennials has started to move into the workplace. And while some have proposed names for this group born in 1995 and after — Generation Z, Post-Millennials, The Homeland Generation, iGeneration — all of these names are bad. The first two don't even strive for originality! Come on.
Then again, it's hard to know what makes a generational name stick.
But their term "millennial" did not become the dominant name for the huge generation after those two until much later.
But Malcolm Harris, the millennial author of "Kids These Days: Human Capital and the Making of Millennials," argues that those most interested in naming generations are those trying to sell things to that cohort.
"Generations are really only understood in retrospect," Mr. Harris said. "Some people have a financial interest in naming them as soon as possible, people trying to sell stuff.
— What makes a generational name stick, in your view?
— Do you agree with the author Malcolm Harris that "generations are really only understood in retrospect"? Why or why not?
— Do you like any of the proposed names for the generational group that comes after millennials? If not, what suggestions do you have for a new name for the group born in 1995 and after?
— What is the best generational name for people ages 22 and younger, and why? Add your suggestion in our comment box, and make sure to fill out the form, too, here, at the end of the Times article we use for this Student Opinion question.


Shouldering a hefty amount of expectation on its broad, metallic shoulders, Titanfalldeployed from orbit onto PC and Xbox platforms in 2014 without a single-player campaign. In its place, developer Respawn adopted a design approach that allowed the narrative and multiplayer component to run in parallel which proved to be unique, yes, but largely underwhelming.
Whether Titanfall required a plot to begin with is something we'll leave to you, but it's fair to say that the implementation of said story resulted in a confusing mess of rogue agents, galactic warfare and a familiar world of guerrilla fighters and power-mongering conglomerates. That's not to say that the narrative underpinning Titanfallwas ostensibly bad, but when the entirety of the story is relayed through radio clips and/or relegated to a small corner of your HUD, there's only so much empathy you can evoke.
A cornerstone of that crack team is Jesse Stern, whose past credits include TV seriesNCIS and most enticing of all, Call of Duty 4: Modern Warfare and Modern Warfare 2. Stern may have been a part of the original team that helped nurture Titanfall into a bona fide success, but in preparation for its multi-platform sequel, the scribe has placed his proverbial crosshairs on a world that is grounded, dirty and ultimately, human.
We're Excited for Titanfall 2, Are You?
In anticipation of Titanfall 2, we recount what makes Respawn's shooter so good to begin with.
Held up as a revolutionary addition to the FPS genre, it's fair to say that Titanfallrisked being consumed by its own hype prior to release. It was considered to be Microsoft's killer app — the one title that would fire the Xbox One off shelves and into the living room — along with the next step in competitive multiplayer. Even for a shooter that features hulking, futuristic mechs, the strain of expectation began to show like rust creeping over Titanfall's steely exterior.
We can't recount the highlights of Titanfall without addressing the elephant in the room. Yes, wall-running as a pilot is enough to get the blood pumping and pupils dilated, but Respawn added a whole new layer of intrigue to its multiplayer shooter via mechs. Hammond's deadly machines come in three variations: Atlas, the entry point to your towering arsenal, along with the Ogre and Stryder. And those bipedal weapons of war would be enough to keep Solid Snake awake at night.
Controlling a titan may not be as intuitive as playing the boots on the ground, but by allowing players to switch their hulking companion to AI mode while running and gunning around the map, it allows for a more flexible playstyle, rather than the giant mechs being viewed as just another killstreak.
Remember the overwhelming hype that threatened to engulf Titanfall before release? Part and parcel of that hyperbole stemmed from the shooter's blistering sense of pace.Call of Duty may have instated 60fps as the multiplayer standard, but Respawn's debut took that one step further with its liberating wall-running system.
Granted, two years after release, said mechanics aren't as impressive, particularly now that they've been normalized via Advanced Warfare and last year's Black Ops 3. Even still, the underlying gameplay systems gripped you and refused to let go, so imagine the ways in which Respawn will iterate on that design philosophy within a game built from the ground up for PS4 and Xbox One.
Take a glance at the archives of science fiction — be it film, gaming or literature — and you'll find that most stories rooted in a far-flung version of space colonisation involve a power-mongering conglomerate and a ragtag group of freedom fights. FromStar Wars to Firefly, it's interstellar ground that has been well-trodden, but Titanfall's shoestring story still hues close to those tropes.
Igniting an intense war between the Interstellar Manufacturing Corporation and the Militia, Respawn took the decision to layer the narrative over the multiplayer experience, meaning players were exposed to brief snippets of exposition during matches or even loading screens. Sharing more similarity with Turtle Rock's Evolvethan Star Wars Battlefront, it wasn't the most effective means of world-building, and for a premiere episode of what is surely EA's budding new franchise, Titanfall's story was relegated to the sidelines.
But as our story recap proves, there's plenty of potential bubbling beneath the surface — Titanfall's story just needs the necessary screen time. Plus, having recruited Jesse Stern (NCIS, Call of Duty 4: Modern Warfare), we have every faith that Respawn will take full advantage of Titanfall 2's new campaign.
First hatched by ex-Infinity Ward devs Jason West and Vince Zampella in 2010, Respawn Entertainment boasts considerable heritage in the shooter genre. This bleeds into the Titanfall experience itself, and picking up the controller to hop into a round of mech-on-mech combat feels intuitive. Slick controls and excellent first-person platforming are just some of the shooter's high points, and considering that blistering multiplayer is Titanfall's bread and butter, the resulting final product is a competent shooter experience.
It's by no means perfect, but as far as franchise-starters go, Titanfall has laid out a great platform for the oncoming sequel.
Alas, it was one of the many titles caught between the recent console transition.Titanfall may play like a dream at times, and the free-flowing movement system is enough to give even Mirror's Edge a, ahem, run for its money, but two years after release and Respawn's mech-shooter is already beginning to show its age — like a coating of rust creeping over the game's steely exterior.
Speaking of which, Titanfall 2 has its crosshairs locked on a late 2016/early 2017 release — all we know for sure is that EA will launch Mass Effect: Andromeda,Titanfall 2 and a new Battlefield before March 2017. Nevertheless, come June 12(1:00pm PT/4:00pm ET), we'll get our first peek at actual gameplay, giving us a better indication of how Respawn's sequel is shaping up and, crucially, that single-player campaign.


text:
Three defendants in Fifa corruption probe plead not guilty
Two former 21st Century Fox executives and a South American sports marketing company pleaded not guilty on Thursday to criminal charges in New York in the long-running corruption probe surrounding Fifa, the world governing body for soccer.
The former Fox executives Hernan Lopez and Carlos Martinez and Full Play Group SA entered their pleas before US District Judge Pamela Chen in Brooklyn at an arraignment conducted by phone.
All three defendants were charged on Monday with wire fraud and with money laundering conspiracy, while Full Play was also charged with racketeering conspiracy.
Prosecutors accused the defendants and co-conspirators of bribing soccer officials to secure media and marketing rights to soccer tournaments, using shell companies and sham consulting contracts to hide the scheme.
The charges were the latest in a sprawling Fifa corruption probe that US prosecutors unveiled in May 2015.
source: https://supersport.com/football/news/200409_Three_defendants_in_Fifa_corruption_probe_plead_not_guilty