text:
mike July 26, 2017 August 9, 2017
Tea and Coffee in the Roland Levinsky Building CrossPoint.
mike July 26, 2017 August 15, 2017
Lunch is provided in the Roland Levinsky CrossPoint.
mike July 24, 2017 July 26, 2017
Registration takes place in the Roland Levinsky Cross Point out side Lecture Theatre 1 and 2.
Future Cenum
Toni Quiroga (UK)
a.quiroga.waldthaler@hotmail.com
http://toni666quiroga.tumblr.com/
"He stood there for a moment looking around the silent room, shaking his head slowly. All these books, he thought, the residue of a planet's intellect, the scrapings of futile minds, the leftovers, the potpourri of artefacts that had no power to save men from perishing."
Richard Matheson, I am legend
The installation is set in a dystopian future, where the income gap impedes the majority of the population access to media. The artist's new medium is trash and the e-waste dump. Liberated from the digital black box he/she is now forced to use earth, found metals and urine to power electronic waste materials.
Future Cenum was exhibited at Copeland Gallery (London, UK) and will be shown at ISEA 2017 (Manizales, Colombia).
Toni Quiroga is an artist and musician. Lives, studies and works in London.
this excited surface
Jane Grant (Art & Sound, Plymouth University, Plymouth, UK)
J.Grant-1@plymouth.ac.uk : http://www.janegrant.org/
Workshop Registration Required for Minibus Shuttle: https://bunb2017.eventbrite.co.uk
this excited surface is a site specific sonic artwork for camera obscuras. The work will be sound-based, a spoken narrative that poetically interweaves astronomical histories, science-fiction and desire interwoven with live sonification of solar activity. The spoken narrative will address the listener in the observatory with tales of longing, of other worlds and the impossibility of fixedness.
The ionosphere is a skin of electrons and electrically charged molecules and atoms (ions) that form part of the Earth's atmosphere and magnetosphere. The ionosphere is created largely from the action of radiation from the Sun, yet it also protects us from this radiation. Disturbances of the ionosphere are caused by solar flares and the solar wind, a stream of electrically charged particles that interfere both with the ionosphere and the magnetosphere. The ionosphere is coupled with the magnetosphere and lies above the Earth's atmosphere.
Areas of the ionosphere adapt and change according to which part of the Earth is facing the Sun. On the night side of the Earth one layer disappears almost completely with other layers reducing in size only to be reformed by the Sun's radiative action.
The ionosphere is never static, but a fluctuating, mutable surface or skin around the Earth. The ionosphere straddles a seeming division between the Earth and the Sun, the warmth of our atmosphere and the cold of space, yet is also punctured by solar events that sometimes cause storms and sub-storms in the ionosphereric and magnetospheric system. The ionosphere is an interface, the gatekeeper of radiation, the skin of the world. Every 24 hours the ionosphere expands towards the sun, is at its peak at noon, excited by the interaction and retracts in the darkness. It is a form of dynamic longing.
The psychologist William Gibson writes that 'at the interface between the medium and substances are surfaces. Surfaces are where radiant energy is reflected or absorbed, where vibrations are passed to the medium, where vaporization or diffusion into the medium can occur, and what our bodies come up against in touch.' (Gibson 1979:23)
Listening to space weather
Much of the electromagnetic activity in the Earth's upper atmosphere, which comes from solar or 'terrestrial' atmospheric activity, exists the frequency band of 5kHz (5000Hz) often called very low frequency. This is within the 'radio frequency' part of the electromagnetic spectrum such that a signal can be detected with a radio aerial. This also means that when the signal has been detected and amplified we can listen to it as much of it is within our range of hearing. For this excited surface a relatively inexpensive space weather detector would be installed at the observatory to stream live sound via headphones at the location. Heightened solar activity would be heard as increasing sound, solar flares as a very specific violent events and as our world turns on its axis and we move towards darkness, the surface layer of the ionosphere retreats, no longer stimulated by the sun, back towards the Earth. In this excited surface, violent solar events will overwhelm the spoken narrative.
The interaction between one or many bodies and the effect that things have upon each other is very much an ongoing aspect of my work. In Cosmicomics, the writer Italo Calvino inhabits many scientific ideas by employing a shape-shifting anthropomorphic character, Qfwfq, who allows us to experience a big bang, the formation of crystals under the Earth, the forming of planets, the beginning of matter. The narrative of this excited surface will be desirous, a narrative of moving towards and retracting from the cyclic interaction of two bodies. Both the experiencing the sound of solar activity alongside the narrative will allow participants of this excited surface to inhabit the mutable and ever shifting nature of our Earth's atmosphere.
Longing is always more desirous at a distance. It is intriguing that in order to observe the Sun, early astronomers needed to look away from it to examine its manifestations, whether spots on its surface or an orbiting celestial object. It is believed that Anaxagoras used a bowl of oil to study solar activity using the reflective surface to form a mirrored image of the Sun and in doing so created the image of its darker doppelganger looking up from the Earth. And, once the telescope was invented, the Sun was projected onto a surface affording a smaller and less blinding image to study at length. Even whilst capturing these impressions through mirroring or projection, they remained transitory, fleeting, the only manner of fixing them was by hand, through observation and recording, drawing and notation. The celestial occurrences emerge as a triangulation of the event, the eye and the hand. The phenomena of light and matter filtered through the lens of the telescope and the eye to form an image in the dark visual cortex at the back of the brain, where motor neurons relay the information to the hand.
The camera obscura allows people in dark spaces to observe others, things and objects far away, that move toward, only to disappear, or retract. The circular viewing dish of the camera obscura is a virtual space, a miniature world and self-contained image that cannot be fixed. The spoken narrative in this excited surface will be something between poetry and story, it will speak of the dark interior of the camera obscura, sealed off from the outside world, as a form of longing or loss, of something fleeting, that cannot be grasped, it builds and unbuilds connections and interactions between the intricate system of the sun and earth and that of human desires.
this excited surface draws analogies of gravitational or magnetic attractions and repulsions, to that of human desires. Desires that often cannot be looked upon directly but can be countenanced obliquely or at a distance, desires that are cyclical and continual, a never ending of expansion and retraction and loss.
this excited surface is installed in the Camera Obscura located at Seymur House in Devonport. A shuttle minibus service will be available on Wednesday morning. See the Eventbrite booking above.
Jane would like to thank Jay Auborn and Suvi-Eeva Aikas at DBS for his sound design, Andy Bone for his voice over and Matthew Pontin at Fotonow for his generosity and time.
White Cart Loom
Vicky Isley and Paul Smith (United Kingdom Bournemouth University / boredomresearch)
http://www.boredomresearch.net
visley@bournemouth.ac.uk
psmith@bournemouth.ac.uk
White Cart Loom has been produced in response to scientific research looking to interpret and understand data encoded in the biological process of shell formation in the now endangered freshwater pearl mussel.
The project connects biodiversity with human creativity and its first expression through programming, with textile designers use of the first programmable machine the Jacquard loom. In Paisley Scotland, this process was used exploring the creative possibilities of the world renowned paisley pattern. Rapid industrialisation of textile production contributed to habitat destruction and freshwater pearl mussels are now locally extinct.
Opening a space to reflect on the interaction between industrial processes and sustainability in a world populated by 7.4 billion humans – each with a strong sense of unique identity – boredomresearch are integrating biology and computation to create a unique pearlescent paisley form for every human alive on earth. In doing so they have re-imagined the paisley pattern as if it had grown in the shell of a freshwater pearl mussel, reconnecting the design with its bio-inspired origins.
boredomresearch ask: "Can a digital, data rich, world advance the value of the individual both in terms of human culture and the last surviving representative of an endangered species."
White Cart Loom is a digital artwork built using real time 3D software, presented in the form of a full size reconstruction of a Jacquard loom, where the Jacquard (the mechanism which reads punch cards to control the raising a lowering of threads), has been replaced by a contemporary computer. A large HD screen is mounted behind a length of white fabric, as though in production. On this screen a digital shuttle shoots back and forth and unique forms, inspired by the paisley pattern and freshwater pearl mussels, are fed in from the top. Once fully in view, each form is released, bursting into life with its unique motion characteristics propelling it in smooth liquid spirals across the screen. Eventually these forms drift from view as new ones are created. The forms are composed by combining geometric elements, following a bio- inspired grammar and nodular construction, with modulated oscillations of scale and rotation.
The forms are textured with a pearlescent quality, varying in hue, and include some coloured jewel like elements and occasional glowing parts. Every form created is unique and the process of creation will continue until a form has been created for every human alive on earth on the date of first launch (1 November 2016).
The process is accompanied by a mellow and somber generative audio composition, including dark G major 7th and E minor tones, natural motifs and the gentle rhythmic beats of the loom. The structure is illuminated from inside by a caged light, picking out the threads and casting shadows on the surrounding surfaces.
boredomresearch is a collaboration between British artists Vicky Isley and Paul Smith, their work benefits from a long lasting fascination in the mechanics of the biological world which they explore using contemporary technology. They transcend boundaries between art, science and society, with previous projects exploring topics including: the intricate biological signatures of neural activity, the frontiers of disease modeling and our cultural obsession with speed. boredomresearch projects open channels for valuable dialogue and engagement between public and scientific domains – including their recent artwork AfterGlow, a new representation of a malaria infection transmission scenario which was awarded the 2016 Moving Image Lumen Prize.
Based at the National Centre for Computer Animation, Bournemouth University, Isley and Smith are Co- Founders of BLAST (Bournemouth Lab of Art, Science & Technology) an innovative program of interdisciplinary workshops and eco-action events demonstrating the value of art as a catalyst for negotiating the complexities of rapid, technologically complex, social and ecological change.
The artworks of boredomresearch are in collections around the world including the British Council and Borusan Contemporary Art Collection, Istanbul. Recent exhibitions include: TRANSITIO MX_06 Electronic Arts and Video Festival, Mexico City Soft Control: Art, Science and the Technological Unconscious, Slovenia.
The Woodpecker
Rihards Vitols (E-Lab, Germany)
vitols.rihards@gmail.com
In 1987. two entomologist: William J. Mattson and Robert A. Haack, in their paper The Role of Drought in Outbreaks of Plant-eating Insects suggested that insects can here the sound produced by a tree emissions and based on this sounds they know is a tree is good for them for food and/or expending their population. The sound emissions in the trees are produced in cavitation process – when the water from ground is going up to the tree branches, sound emissions are between 20 kHz and 2000 kHz. According to World Wide Fund research in 2007. in the near future birds population in the world will drastically decrease. This will allow to grow the insect population and one of the dangerous of them will be the plant-eating ones. They will slowly destroy our forests which will decries fresh air production. My work is a research to see if we can replace some of the bird species whit an artificial ones to try to keep the plant-eating insects from making new population in trees, explore communication among the insects, the trees and woodpeckers. The installation consist out of two digital prints 70×100, video documentation, artificial woodpeckers and collected data.
In 1987. two scientists: William J. Mattson and Robert A. Haack, in their paper The Role of Drought in Outbreaks of Plant-eating Insects, based on the previous researches suggested that insects can here the trees produced sound emissions and based on this sounds they know is a tree is good for them. The sound emissions in the trees are produced in cavitation process – when the water from ground is going up to the tree branches, in the result of tree and water friction, there are appearing air bubbles which then make the sounds, while traveling through the tree, in the range between 20 kHz and 2000 kHz.
According to World Wide Fund research in 2007. in the near future birds population in the world will drastically decrease. This will allow to grow the insect population and one of the dangerous of them will be the plant-eating ones. They will slowly destroy our forests which will decries fresh air production in the world.
I started to build my work based on these two papers. My research is experiment to see if we can replace some of the bird species whit an artificial ones to scare way the plant-eating insects, before they have started to populate a tree, explore communication among the insects, trees and woodpeckers. Till now I have talked whit solid state physicist and microbiologist both of them approved that trees are making the ultra sound emissions. Then I got in touch whit entomologist – he suggested the right way for data collecting and what kind of trees I need to chose for my artificial woodpeckers. Since then I have build 30 woodpeckers and they where set up in the forest near Dusseldorf. I monitored them for 4 weeks once every week. I took pictures of them checked if other species are not attacking to them. I was trying not to interfere whit them to see how the nature and other species are coexisting whit them in the forest. Till now I haven't seen others inhabitants attacking them, but 3 of them I needed to take down before the set deadline. Two of them where destroyed, but nothing was stolen and near one of them there was a bird nest. Based on that information I consider that they have been attacked by other inhabitants of the forest. Third one was badly damaged in the storm. I have collected data ( small bark pieces, as entomologist suggested ) of the chosen trees before I attached my robots to them and when I was taking them down. Reason was to compare the data are they helping or not. On a day when I took them down I noticed that those ones which where not working where inhabited by spiders, earwigs and moths. And based on this observation I can suggest that my artificial woodpeckers are working and helping to keep away the insects.
I always want to challenge myself when it comes to creation of an artwork. There is no specific equipment or media which I use for my works. Usually I try to use both digital and analogue equipment to create a work. Issues that attract me and I find important in my work are movement, unpredictable outcome and contrast. When I'm creating a work I don't think about the result but about the process. Process is very important for me in my work. Over the past two years my work has been about ecological issues caused by our lifestyle. In this field I like to create works that might be used in the near future as every day objects that may become part of our lives / installations / prints. My goal is not to solve the problems, but rather to remind about them. I have a master's degree in media art from Liepaja University part of my studies I have spent in Bauhaus University Weimar (DE). In 2015 I started postgraduate studies in Cologne Media Academy (KHM). I have participated in several exhibitions in different European countries: Latvia 2016 Liepaja Museum exhibition Higenisti, Belgium 2015 Mons European Capital of Culture official program Transformative Ecologies exhibition, Slovenia Maribor exhibition Virtuoso, Latvia Riga Virtuoso exhibition, in 2014 I was a co-author for the Latvian showroom in Italy Venice Architecture Biennial, 2011 France Arles Transience exhibition etc.I have participated with talks. I have had public presentation abot my work in 2016 RIXC Open Fields, Art and sience festival I/O Lab Norway, 2015 Mons Cafe Europ in Belgium. Since January 2014 I am a chairman of the E-Lab, Center for Electronic Art and Media. I am a lecturer at the Liepaja University and Art Academy of Latvia.
MELTDOWN IN THE AGE OF THE ANTHROPOCENE
Annette Mangaard
As an artist, I act as a harbinger, demonstrating different sensibilities and modes of seeing via imagery that reveals both unfolding environmental conditions, and affective states. I propose that the traditional documentary format cannot in itself encapsulate disturbing contemporary conditions and affective states, especially given the ubiquity of new technologies for representation. I demonstrate new ways of illustrating and evoking the affective aspects of environmental consequence by juxtaposing a short documentary on the collection of water from an iceberg with an immersive installation displaying the vulnerability of the iceberg. Our relationship with nature has become so disconnected that I propose that through situating imagery of the natural environment in a media-based exhibition it opens up the possibility for affect. Affect by nature of its form, disrupts and disturbs creating a state of flux, and therefore opening up opportunities for the possibility of change. This invites a subconscious process of assimilation, and emotional connection in the spectator, generating the chance for deeper insights, associations and future potentialities with regards to our relationship to the environment. Using a creative application presented within an expanded cinema I demonstrate new ways of considering the impact of climate change on water, a finite resource.
This is a two part Installation featuring a four minute Documentary on the harvesting of water from an iceberg for designer vodka, and a media based installation showing the melting iceberg projected onto a circular disk suspended from the ceiling. The url to the documentary is included above, as are three views of the installation.
Annette Mangaard is a Danish born Canadian artist/filmmaker with an MFA from OCADU, whose work has been shown around the world at art galleries, cinematheques and film festivals. Installations sites include: the Armoury Gallery, Olympic Site in Sydney Australia; Pearson International Airport, Toronto; South'on Sea, Liverpool and Manchester, UK; Universidad Nacional de Río Negro, Patagonia, Argentina; and Whitefish Lake, First Nations, Ontario.
Mangaard has completed more then 18 films as an independent filmmaker, and retrospectives of her work have been shown in Berlin, Buenos Aires and Vancouver. Mangaard's films have screened at Festivals and Cinematheques around the world including: The Experimental Film Coalition, Chicago, The Collective for Living Cinema, New York, the SESC de Pompeia, Sao Paolo, Brazil, Ozfun Australian Tour, Ann Arbour Film Festival. Toronto International Film Festival, Vancouver Film Festival, National Gallery of Canada, Italy, Asolo Art Film Festival, Italy, DOCSDF Mexico City Film Festival, Hot Doc's, and Millenium, New York.
A recipient of numerous arts awards including Canada Council for the Arts and Ontario Arts Council, Mangaard has participated as a juror for the Governor Generals Awards in Visual and Media Arts, and on many Boards including as Chair of Planet in Focus Environmental Film Festival (2011'13).
Orford Ness
Nikki Sheth (University of Birmingham, UK)
nikki191@hotmail.co.uk
Orford Ness has been composed using recordings from a field recording trip to Orford Ness Nature Reserve in July 2016.
The site is of Special Scientific Interest with limited public access due to its history as an atomic weaponry testing site. During the trip we were given access to areas that would not normally be open to the public and spent three days recording in different locations around the Ness. Isolated by water, reachable only by boat, Europe's largest shingle spit is a place divided by the residual danger of the site's former use by the military and a fragile ecosystem.
My composition uses four recordings taken during my time exploring the hidden sounds on the Ness. They have been taken in the studio and transformed in to a multichannel immersive sound experience in order to create a spectrally dynamic composition that sculpts sound through space whilst capturing the sonic identity of the place.
8 channel soundscape composition
if we do nothing
James Alexander Wyness (UK)
jimmy2@wyness.org : http://www.wyness.org
Anthropogenically driven changes in the environment take place every day and have done so for centuries. The approaching dangers of relatively recent acceleration in such changes are comprehensively documented. It is predicted that the effects of such changes, if we do nothing to modify our collective behaviour, will be to cause widespread and irreversible damage to physical, biological and human managed systems. These effects will be felt differently by different populations in different climatic zones. My idea is to investigate aspects of the causes and effects of climate change, in particular tipping elements, responding to these by creating accessible immersive sound installations which sonify meaningful data-sets. I am calling upon the expertise of three partners: one with advanced programming and data networking skills in the synthesis language Supercollider; the Cryosphere and Climate Change Group at Aberdeen University to advise me on the selection, interpretation and
presentation of static and real-time data sets, as eventual raw material for the sonification models; a partner with extensive curatorial experience. I envisage eventually producing an installation which responds to real-time data, whilst simultaneously laying firm foundations (partners, research, funding strategy) for an eventual permanent installation.
The project sets out to investigate the creative sonification of data that reflect climate change, for example glaciers/ice sheets mass balance and more generally sea ice extent. 2017 will see the research, modelling and testing of new sonification ideas and techniques, the presentation of public outcomes, the establishment of new partnerships and in-depth evaluation/feedback across all activites – in developing my work conference presentation and publication will be significant, hence this proposal. Altogether these will lay foundations for an eventual innovative fixed permanent installation which interprets and sonifies real- time data.
My idea is conceptually simple and responds to 'sense of place' by creating a place where listeners will be invited to feel the results of climate change by apprehending accessible sonic representations, which nonetheless offer second-order complexity and tension as the sonic medium interprets 'tipping elements' – global warming, rising CO2 levels or ice sheet diminution. I will exploit sound's advantages, as a phenomenological reality in itself, sound-over-sign, felt somatically, over certain forms of visual media. For example, selected tipping elements (temperature, ice levels) mapped from a given date up to the predicted tipping point (if we do nothing), are scaled appropriately. Shifting frequencies, perceived as pitches, would indicate rising temperature or diminishing ice cover. As tipping points approach, the frequencies reach inaudibility at higher and lower thresholds, descending/ascending beyond perception, though sound might still be felt (as vibration) and differently so for individuals, mirroring how climate change will be experienced differently by populations around the planet. Thus the listener engages with two complex sounds (ie not sine waves) having a strong fundamental frequency, recognisable as shifting pitches. The interaction of such sonic shifts produces artifacts and perturbations, eliciting further interest in the sonic medium, offering analogies with chaotic systems. A more 'horizontal' signification might interpret species loss or biodiversity reduction by mapping to the density of sonic events over given time-scales. Complex noise-based timbres might effectively represent various chaotic conditions as tipping points pass. Data scaling ensures that sonifications are meaningfully mapped to critical fields appropriate to the order of human perception and attention – eg, one hour representing the next 10 years (if we do nothing, if we intervene positively), several hours representing the past 50 years until now. A pre-industrial date, when conditions were considered to be 'balanced', might be represented by a single pitch bifurcating as changes take place over years, scaled to the listener's temporal order. Different timbres might represent several fields as climate change analogues drift towards worst-case scenarios.
The underlying idea is similar in all cases – people come to physical, phenomenological understandings about critical changes, sound and silence become conceptually and structurally significant.
My testing methodology, based on psychoacoustics, will ensure that sonic elements easily perceived and understood by listeners. Beyond this lie opportunities for investigating discrete ecological systems (perhaps even local to Balance-Unbalance 2017), choral/instrumental data renditions, mythopoetic investigations into environmental value systems of early Scottish and sub-Arctic populations, multimedia support (for the installations), further collaborations, interactive and educational possibilities, special access for the visually impaired.
James Wyness is an independent composer, sound artist and researcher based in Scotland. His solo work encompasses live electroacoustic music performance, instrumental free improvisation, electroacoustic and electronic music composition, sound installation, digital and acoustic instrument building. He regularly collaborates with musicians and artists of other disciplines, from moving image makers to choreographers and movement specialists. His work has been performed and presented internationally. He has been a recipient of numerous awards and commissions and has worked as a resident artist both nationally and internationally. He holds an MA(Hons) in French Studies and a PhD in Composition from the University of Aberdeen.


Life: Elizabeth of Aragon, also known as Elizabeth of Portugal, T.O.S.F. (1271 – 4 July 1336; Elisabet in Catalan, Isabel in Aragonese, Portuguese and Spanish), was queen consort of Portugal, a tertiary of the Franciscan Order and is venerated as a saint of the Catholic Church.
Born in 1271 into the royal house of Aragon, Elizabeth was the daughter of Infante Peter (later King King Peter III) and his wife Constance of Sicily and the sister of three kings: Alfonso II and James II of Aragon and Frederick III of Sicily.
Elizabeth showed an early enthusiasm for her faith. She said the full Divine Office daily, fasted and did other penance, as well as attended twice-daily choral Masses. Religious fervor was common in her family, as she could count several members of her family who were already venerated as saints. The most notable example is her great-aunt, St. Elizabeth of Hungary, after whom she was named.
She was beatified in 1526 and canonized by Pope Urban VIII on 25 May 1625. Her feast was inserted in the General Roman Calendar for celebration on 4 July. In the year 1694 Pope Innocent XII moved her feast to 8 July, so it would not conflict with the celebration of the Octave of Saints Peter and Paul, Apostles. In 1955, Pope Pius XII abolished this octave. The 1962 Roman Missal changed the rank of the feast from "Double" to "Third-Class Feast". The 1969 revision of the Calendar classified the celebration as an optional memorial and restored it to 4 July. Her feast is also kept on the Franciscan Calendar of Saints. Since the establishment in 1819 of the Diocese of San Cristóbal de La Laguna, Saint Elizabeth is the co-patron of the diocese and of its cathedral pursuant to the papal bull issued by Pope Pius VII. In the United States her memorial has been transferred to 5 July since 4 July is the date of the independence of that nation, a national holiday.


text:
The men's sprint competition at the 2018 UEC European Track Championships was held on 5 and 6 August 2018.

Results

Qualifying
The top four riders advanced directly to the 1/8 finals; places 5 to 28 advanced to the 1/16 finals.

1/16 finals
Heat winners advanced to the 1/8 finals.

1/8 finals
Heat winners advanced to the quarterfinals.

Quarterfinals
Matches are extended to a best-of-three format hereon; winners proceed to the semifinals.

Semifinals
Winners proceed to the gold medal final; losers proceed to the bronze medal final.

Finals

References

Men's sprint
European Track Championships – Men's sprint

redpajama_set_name: RedPajamaWikipedia


Home / Faq / What is GPS?
These GPS receivers not only track the exact location but can also compute velocity and time. The positions can even be computed in three-dimensional views with the help of four GPS satellite signals. The Space Segment of the Global Positioning System consists of 27 Earth-orbiting GPS satellites.


Teeth roll crusher is outstanding for its large crushing capacity. ... and selective crushing make roll crusher a machine with high efficiency and low ... will automatically concede by hydraulic cylinder or spring which will increase ... its Portable stone crushers kenya and coal mills just match our plant.
2016 hot sale high efficiency quartz crushing plant price. the recent designed mobile crushing plant. china 2016 hot selling mobile jaw crusher price for sale with high high high efficiency stone portable crushing plant.
Beautiful and efficient fashionable Road construction equipment portable rock ... metal scrap portable small rock hammer crusher for sale/hammer crusher for sale .... High Quality New Design Mobile Crusher Plant for Sale.
Alibaba offers 1,848 high efficient mobile crusher products. About 90% of these are crusher, 1% are plastic crushing machines. A wide variety of high efficient mobile crusher options are available to you, such as jaw crusher, impact crusher, and cone crusher.
mobile crush plant, mobile crush plant for sale, crusher and conveyor manufacturer / supplier in china, offering heavy duty equipment mobile crush plant for sale, high efficiency aggregate crushing process aggregate crushing equipment, 100 150 tph limestone primary jaw crusher saudi and so on.
high efficiency hot sale stone crusher plant jaw crusher, stone,rock,ore,etc.source from high efficiency hot sale stone crusher plant layout . high efficiency top . Check price. Rock Crushing Equipment 911Metallurgist. ... High Efficiency Portable Crusher In The Sandstone Quarry .
High Efficiency Portable Stone Crusher Plant Manufacturer From Gold Supplier. ... high efficiency jordan stone crushing plant price . alibaba high efficient jaw crusher for sale ltd. jaw,a verified cn gold supplier on alibaba .. pe series high ... Chat With Sales.
Nov 26, 2013· The portable crawler crushing & screening plant, made by Yifan, is a new kind of high efficient crushing equipment, which is of advanced technology, fully featured and can be driven by itself.


text:
Click here to go to the Rabbi's Musings section
Shabbat Candle Lighting times for Spring Valley, NY 10977 courtesy of hebcal.com.
Click here to receive a daily email containing a halacha from Daily Halacha.
Click here to receive a daily email containing a halacha from Halacha For Today. And Click here to visit the Halacha For Today site.
Remember, תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
Click here to receive a daily email containing a short Dvar Torah from A Torah Minute.
Click here to receive a daily email containing a lesson from the Chofetz Chaim's sefer Shmiras Halashon.
Click here to receive a fascinating daily email containing Divrei Chizuk. And Click here to visit the incredible site dedicated to being mechazek people.
A most amazing thought! Rav Eliyahu Lopian would repeat the following in the name of R' Simcha Zissel Broide (aka The Alter of Kelm), one of the prime students of R' Yisroel Salanter;
>> It would be worthy for Hashem to create the entire universe and cause it to exist for 6000 years just so that one Jew would say "Boruch Hu U'voruch Shemo" one time!
>>However, 1000 "Boruch Hu U'voruch Shemo's" is not equal to one "Amein"!
>>Nevertheless, 1000 Amein's is not equal to one "Amein Yehei Shemei Rabbah"!
>>Yet, 1000 "Amein Yehei Shemei Rabbah's" is not equal to one single word of Torah learnt by one Jew!
PARSHAS TOLDOS 5774
PARSHAS CHAYEI SARAH 5774
PARSHAS VAYERA 5774
PARSHAS LECH LECHA 5774
PARSHAS NOACH 5774
stamtorah
Rabbi Doniel Staum, LMSW
Rabbi, Kehillat New Hempstead
Social Worker, Yeshiva Bais Hachinuch
STAM TORAH
"LOVE AND WARMTH"
In a Yeshiva in Eretz Yisroel, a Rosh Yeshiva had a strong disagreement with the parents of one of his students. The parents ardently felt that their role as parents entailed their being rigid disciplinarians, who demanded obedience and compliance from their children. All of the Rosh Yeshiva's arguments to the contrary fell on deaf ears. They were convinced that the tenseness they generated in their home was par for the course of raising children. The Rosh Yeshiva persisted however, until they agreed to seek the counsel of the great Torah sage, Rabbi Lazer Shach zt'l.
After listening to the parent's views, Rav Shach explained that according to the Torah, parents have a dual role – to be parents and of educators. As parents, their assigned task is to demonstrate unbridled love and devotion for their children, "as a father has mercy on his son".
As educators however, their task is to instill fear and awe in their children. In regard to this paradoxical role, the sages teach "One should always push with his left hand and (simultaneously) draw close with his (stronger) right hand.1" In other words, the overriding characteristic must be love.
Rav Shach continued that this was all true in days of yore. However, in contemporary times when children are sent off to institutions which provide their Torah education, the latter role of the parents as disciplinarians is no longer necessary. Today, parents have one responsibility: to raise their children with love, devotion, and warmth.
Rav Shach looked at the parents and concluded, "In your home, you must generate a loving atmosphere, and you must be attentive to their physical and emotional needs. The school will educate them and discipline them appropriately. But the home must foremost be a place of nurturance. If, G-d forbid, a child does not find that security and acceptance in his own home, he will seek it elsewhere."
"The lads grew up and Eisav became one who knows trapping, a man of the field; but Yaakov was a wholesome man, abiding in tents.2" On this verse, the Medrash3 comments, "Rabbi Eliezer said: One must busy himself with his son until he is thirteen years of age. From that point on, he must say, "ברוך שפטרני מענשו של זה - Blessed is He Who has exempted me from this punishment." Based on this Medrash, Shulchan Aruch4 rules that on the day a boy becomes a Bar Mitzvah his father states the aforementioned blessing.
What is the meaning behind this unusual blessing? How can a father declare his gratitude for being exonerated from the responsibilities of child-rearing? Aside from the fact that it sounds heartless and cavalier, the adolescent years are pivotal in regard to a child's development of a sense of self. This is especially true in our society where adolescence is such a challenging and conflicting time. How can a father rid himself of responsibility for a child when he/she needs it most?
Ba'al Shem Tov offers a novel explanation: Parents are responsible to educate their children, doing their utmost to instill in them values, ethics, and a moralistic view of life. To encourage their children toward the right path, appropriate disciplinary tactics are often necessary. The child must realize the sweetness and goodness of doing what's right, and the detriment of negative choices.
Our Sages taught5 that while one's evil inclination is immediately present at birth, one's good inclination does not arrive until he/she is halachically considered an adult6. Therefore, as long as a child is still a minor, external encouragement and guidelines are necessary components of his/her development. However, once a child becomes an adult the parent's responsibility changes. At that point they must educate their children with overriding love and warmth, and by being an example for their child through their passion and devotion to their values and beliefs.
At that point, rudimentary punishment and disciplinary tactics will no longer be effective. As adolescence begins the most important commodity is the relationship that exists between parent and child.
Therefore, on the day of his son's Bar Mitzvah, a father thanks G-d for exempting him from the previous manner of education, i.e. a manner that includes occasional discipline and setting exacting boundaries. From hereon a more advanced and mature level of education must commence; one that is predicated on relationship and mutual respect7.
History has proven that when a child is made to feel like an outcast, the results can be catastrophic. The Gemara8 relates that Timna, a Canaanite Princess, wanted to join the family of the Patriarchs. When she approached them however, they distanced her. So strong was her desire to be close to the regal family that she became the concubine of Elifaz, the son of Eisav, claiming that it was better to be the maidservant in the Patriarch's family than to be a mistress in her own royal family. The product of that union was Amalek, the nemesis and sworn enemy of Klal Yisroel.
Avrohom Avinu was the paragon of kindness and giving, and his whole life was dedicated to assisting others. If he rejected Timna, he obviously had valid reason to believe that she was unfit to join their family. Still, our Sages write that the holy Patriarchs erred in their approach. Although they were justified in barring her entry into the family, "they should not have distanced her."
The Gemara9 relates that the great Tanna, Rabbi Yehoshua Ben Prachia had a disciple with whom he dealt harshly. The end result was that the student practiced witchcraft and caused many Jews to stumble in sin. In fact, that student10 was later proclaimed the "father of Christianity".
Rabbi Chaim Shmuelevitz zt'l11 points out that if one reads the details of this Gemara, it is clear that Rabbi Yehoshua ben Prachia's harsh response to that particular student was warranted. Still, Rabi Yehoshua ben Prachia should have dealt with him with greater sensitivity and warmth, even as he chastised and distanced him.
The Chofetz Chaim made a similar observation about the noted Communist, Leon Trotsky. Born Leib Bronstein, Trotsky attended Yeshiva in his youth before being thrown out for his heretical views. He became an avowed atheist and would deliver virulent diatribes against religion and G-d. It was only Trotsky's opposition to Stalin that prevented him from becoming one of the foremost leaders of Communist Russia after Lenin's death. The Chofetz Chaim once dolefully commented that 'who knows how different "Leibele's" life could have been if his Rebbe in Yeshiva had treated him with more warmth and love'.
The Torah relates that despite Eisav's wickedness "Yitzchok loved Eisav for game was in his mouth; but Rivka loved Yaakov.12" How could Yitzchak have such an affinity for Eisav simply because he was a good hunter? It is hardly conceivable that, despite all of Eisav's iniquities, Yitzchok was completely duped by the façade that Eisav put on in his presence.
The Pletzker Maggid13 explained that Yitzchok was well aware that Eisav's external piousness was feigned. However, Yitzchok was afraid that if he dealt too harshly with Eisav he would deepen Eisav's enmity and wickedness. He feared that Eisav would embrace the family of his half-brother Yishmael and become even more sinful and immoral than he already was.
Yitzchak maintained a warm loving relationship with Eisav, not because he was fooled by Eisav, but because he was not fooled by him. Yitzchok understood that if Eisav was trying to fool him it was because he was trying to maintain a relationship with him.
Thus, Yitzchok loved Eisav because, "game was in his mouth". In other words, Yitzchok put on a "counter-front", feigning his own love for Eisav and pretending that he was fooled by Eisav's piousness. All of Eisav's wickedness not withstanding, Yitzchok understood that the only chance he had to draw him closer was by maintaining their relationship by preserving his dignity.
"Yitzchok loved Eisav"
"Blessed is He Who has exempted me from this punishment."
27 Cheshvan is the yahrtzeit (anniversary of the death) of my illustrious Zaydei, Rabbi Yaakov Meir Kohn, HaRav Yaakov Meir ben HaRav Yosef Yitzchak zt'l.
My Zaydei was not only a great scholar and an acknowledged Rabbi, he was also loved for his convivial personality. His charisma and wit enabled him to develop deep relationships with the most unusual people.
My Mother related to me that my Zaydei was constantly involved in collecting funds for various Torah institutions. On one occasion, he went to meet a noted philanthropist who had just recently donated a large sum of money to a secular organization. When the philanthropist asked my Zaydei why he had come to see him when they had never met, my Zaydei simply replied that he wanted to shake the hand that had so selflessly donated so much money to a charitable organization. Then, without saying another word, my Zaydei stood up and left. A few months later, when the man donated another sum of money to a second secular institution, my Zaydei returned and repeated his prior visit. A few months later when my Zaydei went back for a third time, he walked out with a sizeable donation for the Yeshiva he was collecting for.
Although Zaydei possessed the gift of oratory, he understood that there was no greater connection than that of a deep and warm relationship. That was evident in the deep love felt by his congregants, neighbors (non-Jews on the street!), and admirers.
He and (yblch't) my Bubby had a home without doors (figuratively). My Bubby never knew how many guests to expect on Shabbos and she cooked accordingly. Their home was constantly graced with notable Torah personalities and leaders. It was truly a Torah home, built on the pillars of chessed and Torah study.
May our budding family follow my Bubby's and Zaydei's example and build a home predicated on those same values; a home of vibrant warmth and positive relationships in which the sounds of joy and Avodas Hashem unceasingly resonate.
1 Sotah 47a
2 Bereishis 25:27
4 Oh'c 225:2
5 see Sanhedrin 91b, Koheles Rabbah 4:9
6 i.e. Bar/Bat Mitzvah
7 This is surely not to say that parents no longer have to set boundaries for their adolescent children. But the necessary boundaries must be set in the context of a warm relationship where the child can understand how the boundaries are for their own good, even if they don't agree.
8 Sanhedrin 99b
9 Sotah 47a – it is a portion that was previously deleted by Christian censors
10 who was subsequently crucified
11 Sichos Mussar
12 Bereishis 25:28
13 Rabbi Pinchas Bar Yehuda zt'l, a disciple of the Vilna Gaon
Posted by stamtorah at 9:07 AM 0 comments
Adar 5762/February 2002.
It was the day before my wife and I celebrated our first anniversary. At the time I was a member of the Kollel of Yeshiva Shaarei Torah where I was learning full-time.
I approached Rabbi Leibel Reznick shlita, one of my Rabbeim from Yeshiva, to seek some advice and encouragement. Rabbi Reznick is not only an author and a scholar of note, he is also a beloved pedagogue whose wit and insight are legendary. I explained that for the previous fifteen months my life had been a constant wave of excitement. Since my wife and I had been introduced, there was dating, engagement, parties, constant good wishes, preparing for the wedding, culminating with the wedding itself followed by the weeklong sheva-berachos festivities. Even after the sheva-berachos were over we still retained a special status of being in 'shanah rishonah- the first year'.1 Thus, throughout the previous twelve months we were still blissfully - as the expression goes - 'on cloud nine'. Now that our anniversary was imminent, that special status was ending. In effect, "the elongated honeymoon" was over. Undoubtedly, I was excited to spend the rest of my life with my wife, but I still felt that there was a certain magical aspect of the marriage that was slipping away.
Rabbi Reznick insightfully replied that as long as we did not lose perspective that everything was a chessed (a kind deed), the magic of the first year would continue. He explained, "When you first married, everything you did for each other was viewed as special, an act of love and kindness. You must never allow that feeling to dissipate! Every time she folds your laundry you must view it as a special favor and thank her earnestly. When she makes you supper, or works hard to prepare the Shabbos meals, remember that she is doing a chessed out of dedication for you. The same holds true if she brings your children to the doctor or does carpool, it is all chessed. As long as you never 'get used' to it and can maintain the feeling that everything you do for each other is out of love and devotion, the euphoria of your marriage will never fade. The only difference is that until now that spark came naturally, and from now on you will have to work to maintain it."
Maseches2 Kiddushin is dedicated to the laws and procedures of halachic marriage. It commences by stating that one of the three ways in which a man can marry a woman is by giving her money3. As its source the Gemara (4b) employs a gezerah shavah4in which the use of the same word in two distinct parts of the Torah allows the application of a detail from one case to the other unrelated case.5
In regard to marriage, the verse6 states, "כי יקח איש אשה – When a man will take (marry) a woman…" The expression used to refer to marriage is one of 'taking'.
When our Patriarch Avrohom returned home and was informed that his beloved wife Sarah had died, he immediately set out to purchase the Cave of Machpelah, which housed the burial plots of Adam and Chava. At that point the cave was owned by the B'nei Chais and their leader, Ephron. Avrohom knew that Ephron was wily and devious and so he insisted on paying top dollar for the cave, to ensure that his ownership could not be contested at a later time.
When they settled on the price – four hundred silver shekel- Avrohom declared (Bereishis 23:13), "אך אם אתה לו שמעני נתתי כסף השדה קח ממני ואקברה את מתי שמה – Rather, if only you would heed me! I give the price of the field, take it from me, that I may bury my dead there." The Gemara draws a parallel between the ordeal with Avrohom and Ephron, where the verse utilizes the root-word "take", and marriage where the same root-word is utilized: Just as in regard to Avrohom the word was used to refer to a monetary transaction, so too in regard to marriage, money (or an object of monetary value) is a valid means with which to betroth a woman.
The Bobbover Rebbe, Rabbi Shlomo Halberstam zt'l, questions the parallel that the Gemara draws between these two diverse concepts. It seems inappropriate to learn about the acquisition of marriage - the most sublime, joyous, and holy union - from Avrohom's business venture with a most duplicitous individual. What is the philosophical connection between marriage and Avrohom's purchase of the Cave of Machpelah from Ephron?
The Rebbe explained that there is an invaluable message about marriage to be extrapolated from Avrohom's purchase of the Cave of Machpelah. If we had to guess the thoughts of Avrohom and Ephron after the transaction was completed, we can imagine that both pitied the other. Ephron and the B'nei Chais did not care much for the significance of the cave. To them it was a mundane plot of land, worth no more than the land itself. But when Ephron saw how valuable it was to Avrohom he deviously raised the price.
To Avrohom however, the plot was priceless, holy ground. He would have just as quickly paid double the amount they agreed on if necessary. In other words, each side felt that he had gotten the better end of the deal. In Ephron's mind Avrohom was a fool for throwing out his money; in Avrohom's mind, Ephron was an imbecile for failing to realize the treasure he owned.
This idea can be beautifully applied to marriage. A successful marriage is predicated on an inner feeling of appreciation for the internal value and greatness of one's spouse. Both spouses must always feel in their hearts that he/she got the better end of the deal. "How lucky and undeserving I am to have such a wonderful and special spouse!" It is not the business venture of Avrohom and Ephron itself that symbolizes marriage, but the feeling that each side had gotten the better end of the deal.
When we sent out invitations for our wedding during our engagement, I requested from my Rabbeim that, along with their response card, they enclose a personal written blessing to us. Those letters were and are particularly dear to me. Every now and then I take out the folder and re-read all of the beautiful, personal messages they wrote.
My Eleventh Grade Rebbe, Rabbi Aryeh Feuer, wrote (in-part) the following thought: On Friday Night when we sing the beloved lyrics of "Lecha Dodi", the melodious hymn with which we usher in the sanctity of Shabbos, we state, "All those who ravaged you will be ravaged, and all those who seek to swallow you will be distanced. Your G-d will rejoice over you as a groom rejoices over his bride."
The joy of a groom and bride is temporary and fleeting. In fact, the title "chosson (groom)" and "kallah (bride)" is really only applicable from the actual moment when the marriage takes effect until the conclusion of the week-long Sheva Berachos festivities. How can we compare G-d's rejoicing over us to the transitory joy of a groom with his bride? Shouldn't G-d's joy be analogized to something that has permanence?
My Rebbe answered that we must conclude that the joy of a bride and groom need not be ephemeral. It is indeed feasible to maintain the joy, passion, and elation that newlyweds feel for each other, throughout their married lives. But it requires work and dedication, no less than our connection with G-d. The joy G-d feels with us is also contingent on the investments and efforts that we put into the relationship.
One of my older brother's friends once asked his Rebbe, "How long am I considered a chosson? The Rebbe smiled, "As long as you treat her like a kallah!"
"I give the price of the field, take it from me"
"G-d will rejoice over you as a groom rejoices over his bride."
1 [The Torah (Devorim 23:5) instructs, "When one marries a new wife, he shall not go out to the army, nor shall it obligate him for any matter; he shall be free for his home for one year, and he shall gladden his wife whom he has married."]
2 Talmudic Tractate
3 or anything of value
4 Lit. "a comparison of equals"
5 Gezerah shavah is not simply a philological method; it can apply unrelated details relating from one context to the interpretation of the other instance of the word.
6 Devorim 24:1
"CLOUDS AND DONKEYS"
In the early years of our marriage we would spend many a Yom Tov in Lakewood, New Jersey, at the home of my in-laws, including Succos 5767 (2007). That year I decided that it would be a wonderful educational experience if I could bring my (then) three-year-old son, Yaakov Meir Shalom, to meet Harav Matisyahu Salomon shlita, the Mashgiach of Bais Medrash Govoha, the famous Lakewood Yeshiva.
When I called his home during Chol Hamoed, I was informed that the Mashgiach would be available in his Succah an hour before Shemini Atzeres would begin. It wasn't easy but we made sure to be ready for Yom Tov well in advance. Then, along with my (then) nineteen year old brother-in-law Sender, I took my son to meet the Mashgiach.
Along the way I tried to prep Shalom by explaining to him about the greatness of the tzaddik we were about to meet. When we arrived, we were the first people there so my son was able to sit at the head of the table, right next to Rabbi Salomon. Rabbi Salomon immediately gave Shalom a lollipop which he accepted excitedly.
As we conversed, more people entered the Succah. When Shalom finished his lollipop he began to get restless. He started fidgeting in his seat and then went outside to play with some of the other children who were there. A few minutes later he came back in and noticed a silver tray on the table filled with cookies. "Abba", he whispered loudly, "I want a cookie." I whispered back that he should sit back down for two more minutes because we were about to leave. Seeing that I was not going to be of much help, Shalom turned to my brother-in-law and repeated his request. To my chagrin, Sender replied that if he wanted a cookie he would have to ask the Mashgiach.
Meanwhile the Mashgiach was responding to an inquiry that someone had raised concerning the significance of the holiday of Shemini Atzeres. I will never forget the moment when the Mashgiach's hands were raised in the air mid-explanation and a little voice resonated throughout the packed Succah, "CAN I HAVE A COOKIE?!"
The Mashgiach however, was unfazed and quickly responded, "Of course that's what they are there for. Pass over the cookies." Everyone else in the Succah found it amusing, except for Shalom's father who was quite embarrassed.
Avrohom had been tested nine times. Each time he had proven with conviction that he was a devoted Servant of G-d above all else. However, there was still one final test that he had to surmount. It would challenge - not only the character of loving-kindness that Avrohom epitomized, but also the promises G-d had made to Avrohom. All of Avrohom's hope for the future, to father the Chosen Nation who would inherit the Promised Land, was dependent on Yitzchak. Yitzchak himself had been born supernaturally. Not only had Sarah been physically unable to bear a child she was ninety years old, well beyond child-bearing age. His miraculous birth granted Avrohom and Sarah the joy of being the progenitor's of the Chosen People. And now he was commanded to offer all of those hopes and dreams as a sacrifice to G-d on Mount Moriah.
With extraordinary faith and devotion, Avrohom gathered his faithful servant Eliezer and his two sons Yitzchak and Yishmael and immediately set out on his mission. "On the third day, Avrohom raised his eyes and perceived the place from afar. And Avrohom said to his young men, 'Stay here by yourselves with the donkey, while I and the lad will go yonder; we will worship and we will return to you'.1"
Pirkei D'Rabbi Eliezer explains that Avrohom immediately noticed a cloud resting atop the mountain which he recognized as the Divine Presence. Yitzchok too was able to see the cloud. But when Eliezer and Yishmael were asked what they saw atop the mountain, they replied that they saw nothing. At that point Avrohom asked them to remain there with the donkey, and not proceed further. The Medrash explains that he was classifying them with the donkey, "The donkey sees nothing and you see nothing, therefore, stay here with the donkey."
The concept of spirituality and holiness has been the subject of intense debate and philosophical pondering since time immemorial. Concepts such as self-abnegation, nirvana, metaphysical, transcendence, holistic being, karma, and meditation are often associated with saintliness and devoutness.
The Torah's view of holiness does not involve any of the aforementioned concepts. One becomes holy by heeding to the dictates and commands of the Torah. All other means and mediums of achieving spirituality may indeed allow us to feel "spiritual" but it is only a farce.
The Ramchal expressed this idea in the timeless words of his introduction to Mesillas Yesharim: "The result is that saintliness is construed by many to consist in the recitation of many psalms, very long confessions, difficult fasts, and ablutions in ice and snow – all of which are incompatible with intellect and which reason can not accept." The Ramchal continues by explaining that true saintliness is a result of introspection, fear of G-d, love of G-d, and purity of heart, all of which result from keeping the laws of the Torah.
In the Shemoneh Esrei prayer of Shabbos and Yom Tov we beseech G-d, "Sanctify us with your commandments and grant us our portion of your Torah, satisfy us through your goodness and gladden us through your salvation, and purify our hearts so that we may serve you with truth." Sanctity is a consequence of mitzvah-observance. It alone is the key to purity of heart and the internal joy that is reserved for those who feel connected to G-d.
The first time G-d spoke to Avrohom Avinu was when He commanded him to leave his father, family and homeland to travel to Canaan. However, G-d did not 'appear' to Avrohom until after he actually arrived. "G-d appeared to Avrom and He said to him, 'To your descendants I will give this land…2"
Ohr HaChaim Hakadosh questions why G-d did not appear to Avrohom when He spoke to him originally and commanded him to undertake the journey? The explains that when Avrohom recognized G-d as the Creator of the world, he was the first person to proclaim his faith in ten generations. Since Noach, nine faithless generations had come and gone. G-d did not want to reveal Himself to Avrohom in all of His Glory, "ad shebachan oso im mikayem gizayrosav - Until He (Hashem) tested him (Avrohom) if he would fulfill His decrees." It was not until Avrohom proved himself by unhesitatingly adhering to G-d's command that G-d revealed Himself to him.
How can the Ohr HaChaim say that G-d wished to test Avrohom at that juncture before appearing to him if Avrohom had already proven himself when he allowed himself to be cast into the furnace of Nimrod rather than recant his faith?
If one carefully analyzes the words of the Ohr HaChaim the answer is apparent. Before G-d revealed himself to Avrohom, He did not test Avrohom's faith. Rather, he was testing Avrohom's devotion. The Gemara states, "Greater is the one who is commanded and performs than one who is not commanded and performs.3" In other words, it is greater for one to do as he is told than to go beyond what is expected of him. Our ego pines autonomy and abhors instruction. Ritva explains that for this reason, as soon as one is instructed or commanded to do something his evil inclination convinces him to defy it. The ability for one to swallow one's pride in order to fulfill a command is greater than going beyond the letter of the law, which is performed voluntarily.
Although Avrohom's allowing himself to be cast into the furnace was an incredible demonstration of his faith, he was not commanded to do so. Despite the fact that Avrohom had recognized his Creator, he was never obligated to sacrifice his life in order to sanctify His Name. However, when G-d commanded Avrohom to undertake an arduous journey which would guarantee to be physically and emotionally taxing on him, and he did so, that was a testament to Avrohom's devotion. Not only did he believe in G-d but he was prepared to subjugate himself to His commands as well. It was only then that G-d appeared to Avrohom4.
Throughout history there have been many unscrupulous individuals who have accepted to "walk into furnaces". They have agreed to sacrifice their lives for their religion but, in so doing, they willfully and maliciously destroy the lives of their enemies. The Ohr HaChaim is teaching us that such sacrifice is inconsequential; it is not a proof of one's complete devotion. The genuine test of subjugation is when one fulfills what he is commanded to do. Arab suicide bombers may fool themselves into thinking that they are dying for "the sake of G-d" but they are surely not heeding the Word of G-d!
When I was learning in a Yeshiva in Yerushalayim years ago, I began contemplating extra study sessions outside of the Yeshiva curriculum. When I asked one of my friends if he would be interested in learning with me late at night, he responded that, at that point, he was strictly trying to adhere to the Yeshiva's schedule. He commented that he found it far easier to study after hours – even for lengthy periods of time - than to maintain the ordained Yeshiva schedule.
His words are very true. When I set up added study sessions, I felt like I was going beyond my duties; it made me feel scholarly and studious. But keeping to the regular schedule was a far greater challenge. Doing what one is supposed to does not earn accolades or generate the same inner feeling of piety, and therefore is a far greater challenge.
True holiness and the ability to appreciate sanctity comes from fulfilling one's responsibilities. Eliezer and Yishmael were not privy to the Clouds of Glory for they were somewhat wanting in their level of holiness and spirituality. Avrohom and Yitzchok however, whose lives were devoted to G-d with every fiber of their being, were able to see the Spirit of G-d in all of its Majesty, Glory, and Splendor.
"Stay here with the donkey while I and the lad will go yonder"
"Until He tested him if he would fulfill His decrees."
1 Bereishis 22:4-5
2 Bereishis 12:7
3 Kiddushin 31b
4 Heard from Rabbi Alfred Cohn, Congregation Ohaiv Yisroel, Shabbos Kodesh Parshas Lech Lecha 5768
In a cache of writings by former President Ronald Reagan, a researcher came upon the following rumination: "Every once in a while, all of us native-born Americans should make it a point to have a conversation with one who is an American by choice. They have a perspective on this country we can never have. They can do a lot to firm up our resolve to be free for another 200 years."
In the 1970s, Uri Zohar was an iconic figure in Israeli culture: movie star, talk show host, and comedian. A celebrity of note, he had all the glitz, glamour, and money he could want. Then one day a Rabbi named Rabbi Silburman posed a challenge to Uri. He claimed that he could intellectually prove to him the veracity and Divinity of Torah. Uri decided to take the Rabbi up on his offer. He was confident that he could disprove the Rabbi and get a good laugh. Although at first Uri chided and mocked the Rabbi's points, he soon found himself becoming interested. By the time the conversation was over Uri was intrigued. Not only had he failed to discredit the Rabbi's proofs and arguments, but he was enamored by the conversation. For some time Uri cursed the day he accepted the Rabbi's challenge. From then on his conscious gave him no rest. Thus began one of the greatest journeys back to a Torah way of life in our time.
The former Israeli entertainer is today Rabbi Uri Zohar, one of the most influential leaders of Lev L'achim1. He lectures worldwide about his great journey and the true joy that he has discovered. In his own words, "For all his fabled billions, Bill Gates is not nearly as wealthy as I. If you were to offer me all of his money in exchange for my agreement not to don tefillin tomorrow morning, I wouldn't hesitate for one second before refusing. Is he capable of such a refusal?"
These are not empty words. Uri Zohar had all of the luxuries and opulence exclusive to the rich and famous. But he gave it up for a more fulfilling life.
The Mishna2 states: "With ten tests our Patriarch Avrohom was tested and he withstood all of them, to make it known how great the love of our Patriarch Avrohom was (for G-d)." The commentators disagree about which ten events during Avrohom's life were officially considered 'tests'. If one includes all of the opinions there were more than ten trying events during Avrohom's life that could potentially be considered tests. Yet, he successfully transcended each of them, his faith unshaken.
The Medrash relates that when Avrohom began denouncing polytheism, and publicly preaching about the Oneness of G-d, his father Terach brought him before the wicked King Nimrod. When Nimrod demanded that Avrohom publicly recant his blasphemous teachings, Avrohom refused, despite the threat of death. Nimrod had him cast into a blazing furnace. Two angels descended and protected Avrohom from the heat of the fire. When Avrohom emerged from the inferno unscathed the people were awed by him and his G-d who had protected him.
It would seem that the confrontation with Nimrod should be counted as one of the most difficult challenges that Avrohom faced. The fact that he remained staunch in the face of death would seem to be an incredible testament to his devotion and faith. Yet, the next challenge posed to Avrohom was that of Lech Lecha. "G-d said to Avrom, 'Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you'.3" Although uprooting one's self from one's home and family at an advanced age4 is unquestionably a formidable challenge, it would seem to pale in comparison with the challenge of having to maintain one's faith in the face of torturous death. If Avrohom's tests were to be exponentially more challenging as they progressed, why does the saga of the furnace precede the command that Avrohom leave his family?
Furthermore, Rambam and Rabbeinu Bechayei, two of the most prominent commentators, do not include the ordeal with Nimrod in their listing of the ten tests at all. How can they omit such an epic event?
When the time came for Yitzchak to get married, Avrohom dispatched his faithful servant Eliezer to travel to his brother's family. Before sending him, Avrohom made Eliezer take an oath that he would not seek a wife for Yitzchak from the Canaanites; he was only to go to Avrohom's family5.
Avrohom's brother's entire family were heretical idolaters. If so, why was Avrohom so adamant that Yitzchak not marry a Canaanite girl? Was it not conceivable that Eliezer would find a Canaanite girl with outstanding character who was from a more noble family than Avrohom's extended family?
The Ran6 explains that idolatry stems from false ideology. It is based on misconceptions about how G-d runs the world. Still, a heretic can be reasoned with; he can be made to realize why his opinions are flawed. Negative character traits however, are built into one's genetic makeup. They are part of a person's identity and persona, and therefore are for more difficult to change. In essence, one is battling his own part of his identity.
Despite the fact that Besuel and Lavan were idolaters, their deficiency was of an intellectual nature; they failed to realize the truth. It was conceivable that their children would not follow their mistaken conclusions. The Canaanites - who are descendants of Chom the son of Noach - on the other hand, are an inferior, cursed people. Perhaps a Canaanites girl may have sterling character, but her negative tendencies are innate. It is inevitable that the progeny of such a union would bear those negative genes. At some point in the future those inborn traits would undoubtedly manifest themselves in their descendants. It was for this reason that Avrohom adamantly demanded that his daughter-in-law not be a Canaanite. It was preferable that his son's spouse come from an idolatrous home than from a home where negative character traits were inborn.
With this in mind, Rabbi Chaim Pinchas Scheinberg zt'l explained that one's drives and emotions, subconscious and conscious, are vital components of one's character. In a sense, it is far more difficult when one is challenged emotionally than when one is challenged intellectually. Whereas an intellectual challenge can be resolved via logic and rationale, an emotional challenge touches one's inner core being and therefore requires far greater exertion, resolve, and effort to overcome.
When Avrohom intrepidly entered the furnace in the presence of Nimrod he was personifying his intellectual belief with utmost conviction. To Avrohom, the prerogative between a faithless and G-dless life versus a painful death that would sanctify the Name of G-d, was hardly a choice. Avrohom's faith was so strong and his belief so engrained in his psyche that he was ready to die on a whim.
The challenge of Lech Lecha however, was a diametrically different challenge. When Avrohom, the champion and paragon of kindness and goodness, was commanded to leave behind his aged father and the homeland where he had accomplished so much, it was an emotional challenge. It was a test of his mental and psychological endurance for it forced him to subordinate his inner-self to G-d.
In fact, all ten tests that Avrohom faced were emotional challenges. Each time he was compelled to counter his nature and act in a manner that challenged his temperament and personality. Therefore, each time he passed a test he demonstrated complete subjugation to G-d's Will.
When one is able to serve G-d and feel connected with Him on an emotional level, it is far greater than one who merely has an intellectual and rational connection.
Each of the patriarchs instilled in their progeny certain characteristics that are inherent in every Jew. Avrohom Avinu was not only the paragon of kindness and love of G-d, but he also instilled in his descendants the ability to give up everything for G-d's Glory. It is no small feat for one who was raised in the permissiveness of Western liberal society to accept upon himself the rigorous demands of a Torah life. But a Jew innately possesses that ability from Avrohom. This point is at the root of the uncanny success of the contemporary Kiruv movement. For one to accept the yoke of Torah and mitzvos entails emotional sacrifice and dedication, which was eternally embedded in the hearts of every Jew when Avrohom left behind his family and birthplace in order to fulfill G-d's command.
If we can reword President Regan's words, "Every once in a while, all of us F.F.B.'s7 should make it a point to have a conversation with one who became a ba'al teshuva. They have a perspective on Judaism that we can never have. They can do a lot to firm up our resolve and commitment towards our daily performance of mitzvos and prayer."
"Go for yourself from your land"
"With ten tests our Patriarch Avrohom was tested."
1 An extremely successful kiruv movement which has helped bring thousands of secular Jews closer to their faith
2 Avos 5:4
3 12:1
4 Avrohom was 75; Sarah was 65
5 see Bereishis 24
6 Derashos HaRan, derush 5
7 'Frum From Birth', i.e. those born into religious families
Posted by stamtorah at 10:38 PM 0 comments
"SUNRISE; SUNSET"
Swiftly flow the days
Seedlings turn overnight to sunflowers
Blossoming even as we gaze
Swiftly fly the years
One season following another
Laden with happiness and tears1"
On Sunday, 25 Tishrei 5768, our family had a unique emotional experience. Our then friends and neighbors with whom we shared a wall, Mendy and Yehudis Rosen, celebrated the b'ris of their son, Chananya Yom Tov Lipa. At the same time, our other neighbor across the hall, Mr. Aryeh Leib (Leopold) Joseph was buried.
It was strange to leave the joyous atmosphere of an immediate neighbor's b'ris in order to attend the funeral of our other immediate neighbor just a short distance away.
Although Mr. Joseph was 86 years old and is survived by his children and grandchildren, we felt a special kinship with him and were very saddened by his passing. I was given the honor to say a short grave-side eulogy about Mr. Joseph. I began by mentioning our family's special relationship with Mr. Joseph. We viewed him not only as a grandfatherly friend and neighbor, but also as a role model. When we would see Mr. Joseph walking slowly toward his apartment on Shabbos morning with his tallis bag in hand we would rush outside to greet him. When he would see us approaching his eyes would light up and, after wishing my children a Good Shabbos, he would always ask me, "How is your wife? How is everything?" As we escorted him down to his apartment he would make playful small-talk with my children.
My children enjoyed the Friday afternoons when Mr. Joseph's grandchildren would come to visit him. The doors to both of our apartments would remain open as our children and his grandchildren ran freely between the two. Mr. Joseph, whose wife died five years ago, awaited those visits all week. In years past he was a baker and in anticipation of his grandchildren's visits he would bake pastries for them each week. On occasion, all the kids would pile into his little blue wagon and he would pull them around his little apartment. That was our friend and neighbor, Mr. Joseph.
There was another aspect of Mr. Joseph however, that my wife and I realized that our children couldn't appreciate. Mr. Joseph was a survivor! He rarely - if ever - related his experiences during the war. We only knew that he came from Czechoslovakia and that he had suffered in the heinous Nazi Labor Camps. But we also knew that he rebuilt and never lost his smile and pleasant demeanor. He would often tell us how difficult it was to live alone. But then he would smile sadly and, with his European accent, would say, "Vell, vhat can you do? Dat's life!"
At the funeral I related the following incident: About 25 kilometers southeast of Warsaw, on the banks of the Vistula River, lies a small town. In Polish it is called Gora-Kalwaria; in Yiddish it is known as Ger. It was the foundation of Gerrer Chassidus, one of the strongest and most influential sects of Chassidim in pre-war Europe.
During the Holocaust, the Nazis destroyed most of the 200,000 chassidim. The saintly Gerrer Rebbe, the Immrei Emes2 escaped to Eretz Yisroel with few family members. Despite his fiery spirit, he was heartbroken after witnessing the destruction of his Chassidim. He died in Jeruslaem during the 1948 Israeli War of Independence, while the Jordanians were shelling the city.
His son, Rabbi Yisroel, immediately assumed the leadership of the fledgling chassidus. His wife, daughter, son and grandchildren had been killed in the Holocaust, a fact he did not learn until 1945. Although he remarried after the war, he never merited having more children.
During the next 29 years until his passing in 1977, Rabbi Yisroel rebuilt Ger into one of the world's leading sects of chassidus. With incredible resiliency and an indomitable spirit, he rekindled the spark that the Nazis sought to extinguish. The Rebbe was a staunch and stoic personality with a fire in his eyes that penetrated the soul of anyone he gazed at. His Chassidim knew he loved them above all else, despite his uncompromising quest for purity and holiness.
Although the Rebbe rarely showed emotion, on one occasion, he expressed a hint of inner-emotion. In discussing Noach and the flood, the Torah relates that Noach was righteous and adhered to the word of G-d. When he was told that the world would be destroyed and that he alone would be responsible for the survival of mankind and humankind, the Torah relates, (6:22) "Noach did everything that G-d had commanded him, so he did."
Rashi explains that the verse is specifically referring to the fact that Noach constructed the Ark. A few verses later (7:5) it again states that, "Noach did according to everything that Hashem commanded him." Rashi there explains that the verse is referring to Noach's entry into the Ark. What great praise is it to say that Noach undertook the arduous task of constructing the Ark if it was his only means of salvation? What kind of fool would not build an Ark under such dire circumstances? Furthermore, what merit is there in the fact that he entered the Ark when the flood was imminent, and in fact had begun?
The Rebbe explained (in not so many words) that, in truth, it may not have been in Noach's best interest to survive. Would a person in that situation want to be the lone survivor of a decimated and obliterated world? Can one even imagine the horrible sight that greeted Noach when he emerged from the Ark? It is conceivable that it would have been far easier for Noach to simply allow himself to be destroyed along with everyone else. But G-d did not give Noach that prerogative. He commanded him to live and survive and Noach obeyed.
I have occasionally heard survivors painfully admit that they often did not feel lucky to have survived. "Do you think we wanted to survive when our families, friends, communities, and everything we knew, was mercilessly and ruthlessly destroyed?" It would surely have been easier to jump on the electric fence or simply not get up for the infamous roll call during the cold early morning. But those who survived shared the feeling of Noach. G-d willed them to live and therefore it was incumbent for them to try to do so.
Mr. Joseph was a role model for us because he personified this concept. He rebuilt his life with that feeling of responsibility and he lived out his final lonely years in the same vein.
After the flood, Noach emerged to begin the challenge of rebuilding the world. At that point, G-d instructed Noach about the preservation of mankind and the value of human life. (8:5) "However, your blood which belongs to your souls will demand, of every beast will I demand it; but of man, of every man for that of his brother I will demand the soul of man."
Hakesav Vehakaballah notes the seeming redundancy of the verse, "Your souls…but of man, of every man…the soul of man". He explains that there are two forms of murder. One class of murder is when one kills someone in order to usurp his money or to exact revenge. The second class of murder is when one does so for the benefit of the person being killed, in order to spare him pain and suffering. The verse repeats, "of every man for that of his brother" to include one who kills another in order to spare him pain and suffering. It is forbidden even to kill a person who is one's "brother"3, even of such a person G-d states: "I will demand the soul of man."
Rabbi Moshe Scheinerman4 relates that he once heard someone quip that, "While the world is concerned about quality of life, Klal Yisroel is concerned about holiness of life." Dovid Hamelech expressed the same sentiment "G-d has severely afflicted me but he has not given me over to death.5" Even a life of pain and affliction is better than death.
Noach endured and Noach persevered. Our parents and grandparents in the previous generation had the same resilience and obdurate dedication. They too have persevered and we are the beneficiaries of their sacrifices.
"Noach did everything that G-d had commanded him"
"Vell, vhat can you do? Dat's life!"
1 Fiddler on the Roof
2 Rabbi Avrohom Mordechai Alter zt'l
3 i.e. he loves him and is acting in his best interest
4 Ohel Moshe
5 Tehillim 118:18
Posted by stamtorah at 5:37 PM 0 comments

redpajama_set_name: RedPajamaCommonCrawl


For the best flowers for summer, turn to Petals! Send someone special a bouquet of vibrant summer flowers, a long lasting plant or get summer wedding flower ideas! Whatever the case, Petals, your local Markham florist, is here to help. We even offer flower delivery nationwide!


14 Oct 2015 Comments Off on Do you talk to yourself?
Do you talk to yourself and do your thoughts control you? Think before you answer!
Anyway, have you ever stepped back and examined your "inner thoughts"? We have the ability to choose how we think about ourselves and how we respond to events around us. Our thoughts automatically trigger emotions.
Emotions have been defined as chemical molecules that act as a command center for our body, more specifically our brain. They organize and shape our beliefs, thoughts and behaviors. "Feel Good" emotions of joy, happiness, confidence tell you that your inner drives are being met and conversely, the "Feel Bad" emotions of anger, shame, guilt cause stress and in some cases criminal activities.
So, how do we develop awareness of our emotions? Several years ago, on that annual retreat I have told you about, I learned about a technique called mindfulness. Before you scoff, just try some of this advice. I don't pretend to be a scholar in this arena just someone who is trying to figure out the world and my place in it.
Select a trigger situation to work on. Now in the beginning, you may be tempted to tackle them all and be done with it. I urge caution with this approach. In order to become more aware of what drives us to do the things we do and how we feel about them, takes time and energy. Once you have sorted though the situations (work, family, relationship) imagine yourself in a safe place. Remind yourself that you are not your emotions. During this step, you become an observer of your emotions.
Identify and feel your emotions. Ask yourself how do I feel? Become aware of your body – are you tense or getting a headache??
Accept your feelings. Sometimes saying a phrase, like a mantra, such as "I am ok." helps.
Identify what you are telling yourself and what is triggering your sensations. Remember, your thoughts don't control you. You control your thoughts. Now, sometimes these thoughts are painful and we want to turn them off and forget them. They have a way of coming back when we least expect them. One of the Retreat Directors, suggested that you imagine that you are in a car and the toxic emotions are in your rear view mirror. You are safe in your car and driving forward into a new life.
Once you feel safe and secure and sort though your thoughts, you may find that your assumptions (and trigger situations) were muddled. You misinterpreted the sign posts or got caught in a pot hole but the good news is that the road ahead is full of new possibilities.
As writers, we have a distinct advantage over some people. We write in journals and sort through things. I will admit to re-reading old journals, to see if I ever felt the same way before and how I dealt with the emotion and fall out. What I have found is that as I get older, some of those thoughts and consequent actions are not as earth-shattering as they once were. (They have been replaced!) I sense the tune from an old tv show "Twightlight Show." Anyway, if you want to pursue this adventure, put mindfulness in your browser and get ready for a ride!


text:
Q: Adicionar um produto ao carrinho de compras - PHP Olá, estou tentando fazer uma loja virtual em PHP, mas sempre que eu adiciono um produto ao carrinho de compras o programa não consegue acessar o banco de dados e pegar o codigo do produto para exibir.
<?php
                include("class/conexao.class.php");
                if(count($_SESSION['carrinho']) == 0){
                    echo '
Não há produto no carrinho
';
                }
                else{
                    $conexao = new Conexao();
                    $total = 0;
                    foreach($_SESSION['carrinho'] as $cod => $qtd){
                        $sql    = "SELECT * FROM rec_Produtos WHERE cod='$cod'";
                        $status = sqlsrv_query($conexao, $sql);
                        while ($dados = sqlsrv_fetch_array($status, SQLSRV_FETCH_NUMERIC)){
                            $nome   = $dados[1];
                            $preco = $dados[3];
                            $sub = number_format($preco*$qtd, 2, ',', '.');
                        }
                        $total += $sub;
                        echo '

                                '.$nome.'
                                <input type="text" size="3" name="prod['.$cod.']" value="'.$qtd.'" />
                                R$ '.$preco.'
                                R$ '.$sub.'
                                Remover

';
                    }
                    $_SESSION['total'] = number_format($total, 2, ',', '.');
                    echo '

                            Total

R$ '.$_SESSION['total'].'

';
                }
?>

Essa é a minha classe de Conexão
<?php
    class conexao{
        public $con;
        protected $stmt;
        protected $host = '******';
        protected $database = '******';
        protected $usuario = '******';
        protected $senha = '******';

        public function __construct(){
            $this->con = new PDO("sqlsrv:Server=".$this->host.";Database=".$this->database.";ConnectionPooling=0",$this->usuario,$this->senha);
            if($this->con === false){
                die(print_r(sqlsrv_errors(),true));
            }
            return true;
        }

        private function execSQL($consulta){
            if($consulta === ''){
                return false;
            }
            $stmt = $this->con->prepare($consulta);
            if($stmt){
                $this->stmt=$stmt;
            }
            else{
                $this->sql_error($consulta);
            }
        }

        public function exec($query, $dados) {
            $this->execSQL($query);
            $this->stmt->execute($dados);
        }

        public function select($query, $dados) {
            $this->execSQL($query);
            $this->stmt->execute($dados);
            return $this->stmt->fetchAll();
        }

        public function selectUser($login,$senha){
            $sql = "SELECT * from rec_Cliente where email= ? and senha= ?";
            $this->execSQL($sql);
            $this->stmt->execute(array($login,$senha));
            return $this->stmt->fetchAll();
            //$dados='';
            //while($linha = sqlsrv_fetch_array($this->stmt, SQLSRV_FETCH_ASSOC)){
            //    $dados[] = $linha;
            //}
            //return $dados;
        }

        private function sql_error($sql){
            echo sqlsrv_error($this->con).'
';
            die('error: '.$sql);
        }
    }
?>

E essa é a classe de conexão para os produtos
<?php
class conexaoProdutos{
    public $con;
    protected $stmt;
    protected $host = '******';
    protected $database = '******';
    protected $user = '******';
    protected $senha = '******';

    public function __construct(){
        $connectionInfo = array("Database"=>$this->database,"PWD"=>$this->senha,"UID"=>$this->user);
        $this->con = sqlsrv_connect($this->host,$connectionInfo);
        if($this->con === false){
            die(print_r(sqlsrv_errors(),true));
        }
        return true;
    }

    public function __destruct(){
        sqlsrv_close($this->con);
    }

    private function execSQL($consulta){
        if($consulta === ''){
            return false;
        }
        $stmt = sqlsrv_query($this->con,$consulta);
        if($stmt){
            $this->stmt=$stmt;
        }
        else{
            $this->sql_error($consulta);
        }
    }

    public function getTxtDescricao(){
        $sql = "SELECT descricao from rec_Produtos";
        $this->execSQL($sql);
        $dados[]='';
        $i=0;
        while($linha = sqlsrv_fetch_array($this->stmt,SQLSRV_FETCH_NUMERIC)){
            $dados[$i] = $linha[0];
            $i++;
        }
        return $dados;
    }

    public function getProduto(){
        $sql = "SELECT * from rec_Produtos";
        $this->execSQL($sql);
        $dados[]='';
        $i=0;
        while($linha = sqlsrv_fetch_array($this->stmt,SQLSRV_FETCH_NUMERIC)){
            $dados[$i][0] = $linha[0];
            $dados[$i][1] = $linha[1];
            $dados[$i][2] = $linha[2];
            $dados[$i][3] = $linha[3];
            $i++;
        }
        return $dados;
    }

    public function getValor(){
        $sql = "SELECT valor from rec_Produtos";
        $this->execSQL($sql);
        $dados[]='';
        $i=0;
        while($linha = sqlsrv_fetch_array($this->stmt,SQLSRV_FETCH_NUMERIC)){
            $dados[$i] = $linha[0];
            $i++;
        }
        return $dados;
    }

    private function sql_error($sql){
        echo sqlsrv_error($this->con).'
';
        die('error: '.$sql);
    }
}
?>

Se alguém conseguir me ajudar eu agradeço.

redpajama_set_name: RedPajamaStackExchange


text:
Forums > Submission Feedback
This is where messages go when people respond to submissions on the site, from reviews to news articles to FAQs to videos. Threads will remain in the database until they have been inactive for 90 days. Then they will be auto-purged.
Register for a free user account...
Title Posts Last Activity
dagoss's Millipede review 2 August 10, 2012 (03:56 AM)
By: dagoss
dagoss's Castlevania review 3 August 09, 2012 (08:39 PM)
By: zippdementia
overdrive's Ghosts 'N Goblins review 5 August 09, 2012 (11:12 AM)
By: overdrive
JoeTheDestroyer's Air Fortress review 4 August 08, 2012 (10:43 PM)
By: JoeTheDestroyer
honestgamer's California Games review 6 August 07, 2012 (01:39 PM)
By: SamildanachEmrys
honestgamer's Donkey Kong Classics review 3 August 07, 2012 (03:55 AM)
EmP's Legend of Dragoon review 6 August 06, 2012 (12:51 PM)
By: Sise-Neg
pickhut's SEGA Vintage Collection: Alex Kidd & Co. review 7 August 05, 2012 (05:33 PM)
nintendominant's Sonic CD review 14 August 04, 2012 (09:36 AM)
honestgamer's Atelier Meruru: The Apprentice of Arland review 6 August 04, 2012 (02:02 AM)
By: TomatoMan
[News] Metal Gear Solid 4's trophies revealed, coming in the 'beginning of August' 2 August 03, 2012 (04:33 PM)
[News] Pokédex 3D Pro dated for North America 3 August 03, 2012 (10:28 AM)
JoeTheDestroyer's Arkista's Ring review 8 August 03, 2012 (12:35 AM)
[News] The Land of Vana'diel remix album reminds you that Final Fantasy XI music is awesome 3 August 01, 2012 (11:18 PM)
By: TweexGamingGeek
[News] Rumour: God of War Saga coming next month 1 August 01, 2012 (08:18 PM)
zippdementia's Mega Man 3 review
Page: [01][02] 33 August 01, 2012 (06:55 PM)
zippdementia's Mega Man 4 review 8 August 01, 2012 (04:51 PM)
JoeTheDestroyer's Magmax review 1 July 30, 2012 (05:24 AM)
JoeTheDestroyer's Whomp 'Em review 3 July 30, 2012 (04:34 AM)
JoeTheDestroyer's Castlevania review 3 July 30, 2012 (03:58 AM)
Additional Threads (Groups of 20)
[01] [02] [03] [04] [05] [06] [07] [08] [09] [10] [11] [12] [13] [14] [15] [16] [17] [18] [19] [20] [21] [22] [23] [24] [25] [26] [27] [28] [29] [30] [31] [32] [33] [34] [35] [36] [37] [38] [39] [40] [41] [42] [43] [44] [45] [46] [47] [48] [49] [50] [51] [52] [53] [54] [55] [56] [57] [58] [59] [60] [61] [62] [63] [64] [65] [66] [67] [68] [69] [70] [71] [72] [73] [74] [75] [76] [77] [78] [79] [80] [81] [82] [83] [84] [85] [86] [87] [88] [89] [90] [91] [92] [93] [94] [95] [96] [97] [98] [99] [100] [101] [102] [103] [104] [105] [106] [107] [108] [109] [110] [111] [112] [113] [114] [115] [116] [117] [118] [119] [120] [121] [122] [123] [124] [125] [126] [127] [128] [129] [130] [131] [132] [133] [134] [135] [136] [137]
Remember that you may find objectionable content on these forums. Only registered users may post here, and only registered users may request that objectionable content be removed. If you haven't already registered, do so right now!
None of the material contained within this site may be reproduced in any conceivable fashion without permission from the author(s) of said material. This site is not sponsored or endorsed by Nintendo, Sega, Sony, Microsoft, or any other such party. Opinions expressed on this site do not necessarily represent the opinion of site staff or sponsors. Staff and freelance reviews are typically written based on time spent with a retail review copy or review key for the game that is provided by its publisher.


text:
Rosie Cooper MP and West Lancashire pensioners continue to campaign for concessionary rail travel
West Lancashire MP Rosie Cooper along with West Lancashire Pensioners Forum members met with Merseytravel Chairman Cllr Liam Robinson, as they continue their campaign to secure concessionary rail travel for local pensioners.
Rosie has consistently supported the work of the Pensioners Forum to get a fair deal on rail travel like pensioners have in Liverpool and Southport.
Merseytravel expressed their willingness to work with neighbouring authorities toexplore all options and openness to negotiating a deal that would see pensioners get concessionary rail travel but any deal would be dependent upon securing the necessary funding from local authorities. It would also need to take in services beyond the Ormskirk to Liverpool line including the Southport to Manchester and Ormskirk to Preston services.
MP Rosie said:
"It was a very positive meeting with West Lancashire Pensioners Forum and I want to thank Liam Robinson for meeting with us.
"Delivering concessionary rail travel is not easy given the costs but at least neighbouring transport authorities are open to negotiation, an arrangement that could provide a fair deal on rail travel for pensioners and other concessionary travellers.
"With councils slashing their budgets, we face a tough fight but I've committed to getting all the relevant authorities around the table to start this process and explore the options."