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Home Technology All You Have to Know About Spider-Man: Far From Residence
All You Have to Know About Spider-Man: Far From Residence
We're past the Endgame now. Spider-Man: Far From House is the primary movie within the Marvel Cinematic Universe after that large Avengers chapter a few months again. And with Marvel Studios persevering with to maintain its playing cards near the chest, it is presently the one movie formally left on the docket. A sequel to 2017's Spider-Man: Homecoming, Far From Residence can be the final piece of the puzzle in Marvel's Part three. It begins a couple of minutes after the occasions of Avengers: Endgame, with Peter Parker (Tom Holland) mourning the demise of his mentor Tony Stark (Robert Downey Jr.). Quickly after, he heads on a faculty journey to Europe the place Nick Fury (Samuel L. Jackson) calls upon him and asks him to workforce up with Quentin Beck aka Mysterio (Jake Gyllenhaal) to battle the Elementals, who've energy over pure forces reminiscent of water and hearth.
Upcoming Marvel Motion pictures and Miniseries: What MCU Part four Will Look Like
Spider-Man: Far From House is out subsequent week in India in English, Hindi, Tamil, and Telugu. From launch date to tickets, this is every little thing we all know concerning the subsequent Marvel film.
Spider-Man: Far From Residence launch date
The brand new Spider-Man film is out Friday, June 28 in China, Hong Kong, and Japan. Far From Residence will then launch Tuesday, July 2 in Canada, Denmark, Singapore, the UK, and the US. On Wednesday, July three, it should open in Belgium, Finland, France, Greece, Indonesia, the Philippines, Slovakia, South Africa, and Sweden. On Thursday, July four, Far From Residence arrives in India, Argentina, Australia, Brazil, Colombia, Czech Republic, Germany, Hungary, Mexico, Netherlands, Portugal, Russia, and the UAE.
Spider-Man: Far From Residence will launch Friday, June 5 in Bulgaria, Cambodia, Estonia, Iceland, Lebanon, Lithuania, Nepal, Nigeria, Norway, Pakistan, Romania, Saudi Arabia, Spain, Sri Lanka, Turkey, and Vietnam. Italy is the final main market to get the brand new Marvel Cinematic Universe movie on Wednesday, July 10.
Spider-Man: Far From Residence solid
Along with the aforementioned Holland, Jackson, and Gyllenhaal, Spider-Man: Far From Residence additionally stars Zendaya as Michelle "MJ" Jones, Parker's classmate now upgraded to like curiosity, Jacob Batalon as Parker's greatest pal Ned, Jon Favreau as Stark Industries safety chief Completely happy Hogan who additionally takes care of Parker, Marisa Tomei as Parker's aunt Could Parker, and Cobie Smulders as Fury's right-hand Maria Hill, who previously labored at S.H.I.E.L.D. Apart from Smulders, all others had been in Homecoming.
Martin Starr returns to play Mr. Harrington, Parker's instructor and now additionally a chaperone for the college journey to Europe. J.B. Smoove (Curb Your Enthusiasm) joins him in the same capability. Different returning stars embody Tony Revolori as Parker's classmate and rival Eugene "Flash" Thompson, and Hemky Madera as native bodega proprietor Mr. Delmar.
Angourie Rice (Black Mirror) joins the Far From Residence solid as Ned's girlfriend Betty Brant, alongside Numan Acar (Within the Fade) as Fury's affiliate Dimitri, and Remy Hii (Harrow) as Brad Davis, a well-liked pupil who's additionally Parker's romantic rival for MJ.
Spider-Man: Far From Residence trailer
Sony Photos (publicly) launched the primary trailer (beneath) for Spider-Man: Far From Residence in mid-January, which arrange the fundamental plot construction of the movie, whereas avoiding any Avengers: Endgame spoilers. Effectively, as greatest it might. A second and remaining trailer arrived early in Could, a few weeks after Endgame had launched, which allowed it to delve into spoiler-territory. The second trailer hinted that the MCU may now be a multi-verse, although it is attainable Mysterio is simply fooling everybody.
Spider-Man: Far From Residence spoilers
Because of some ungrateful fortunate people who caught an early screening of Far From Residence, alleged plot particulars have leaked throughout Reddit and 4chan. Should you're okay spoiling the Spider-Man movie for your self, you can too learn up on the 2 post-credits scenes it has to supply. Spider-Man Far From Residence full film obtain shouldn't be going to be legally obtainable anytime quickly.
Spider-Man: Far From Residence tickets
Far From Residence tickets will go on sale Sunday, June 30 in India.
Spider-Man: Far From Residence evaluation
Sony Photos has reportedly set a evaluation embargo until Thursday, June 27 for Far From Residence.
Spider-Man: Far From Residence poster
Sony Photos launched the primary poster with the primary trailer. Three extra city-centric ones — Berlin, London, and Venice — had been launched near the second trailer. In order for you much more, right here you go:
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LiveScience.com
More Than Two-Thirds of Americans Are Overweight or Obese
By Martta Kelly, Contributing Writer
More than two-thirds of women and three-fourths of men in the United States are now either overweight or obese, according to a new study.
Researchers analyzed data gathered from 2007 through 2012 in the National Health and Nutrition Examination Survey (NHANES), which included more than 15,000 men and women age 25 and older. The researchers estimated that nearly 40 percent of men and nearly 30 percent of women were overweight, and about 35 percent of men and nearly 37 percent of women were obese.
Participants were classified as overweight if their body mass index (BMI) was between 25 and 29.9, and obese if their BMI was 30 or higher. When compared with an analysis conducted nearly 20 years before this study, the results show that more people are now overweight and obese, said Lin Yang, an epidemiologist at Washington University School of Medicine in St. Louis and a co-author of the study, published today (June 22) in the journal JAMA Internal Medicine.
In that earlier study, which was based on NHANES data gathered between 1988 and 1994, researchers estimated that 63 percent of men and 55 percent of women age 25 and older were overweight or obese.
The new study also showed increases in the proportion of patients with BMIs of 40 or higher.
Yang said she sees the findings as a wake-up call to create policies designed to combat excessive weight gain and obesity, which burden the American health care system and society. [8 Reasons Our Waistlines Are Expanding]
"Overweight and obesity are associated with several chronic conditions, including hypertension, heart disease, type 2 diabetes, osteoarthritis and some cancers," she told Live Science. "A collaborative effort must be made across the board to stop this trend that is compromising and shortening the lives of many."
Doctors need to talk frankly with their overweight and obese patients, and comprehensive wellness programs need to be made accessible, she said.
In addition, more effort must be made to transform the physical environment in communities so that they are more conducive to healthy lifestyles. Steps to improve those environments include adding bike lanes and more pedestrian-friendly areas, Yang said. Employers could also help by making the work environment a less sedentary place, she added.
"Wealso know food choice and consumption contribute greatly to weight gain and obesity," Yang noted. "Not everyone has accessibility to affordable, healthy food. This needs to be addressed on a national level."
Follow Live Science @livescience, Facebook & Google+. Originally published on Live Science.
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Copyright 2015 LiveScience, a Purch company. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.

redpajama_set_name: RedPajamaCommonCrawl


The poster run is a weekly service (during the academic year) that the CAC provides for recognized student organizations. Flyers or posters are distributed to locations around the campus. If you have any questions, please call 766-6340 or stop by the CAC - Room 012 in the Wyoming Union!
A great way to get more people at your event is to utilize the Poster Run, offered by the CAC to all recognized student organizations!
Posters must be no larger than 11" x 17". The posters must be for an event sponsored by an RSO. The full name of the sponsoring organization must be marked on all posters.
If the poster is for an RSO activity (other than a meeting) the RSO must submit an event form through UW Connect. The event must be approved by the Friday morning of the poster run service.
The posters must be turned in to the CAC by 1:00 PM on Friday. Posters will be distributed on Friday afternoon.
Please submit 32 posters to be distributed.
Advertising must be approved by a staff member in the Campus Activities Center. The advertisement, publicity, sign, or banner will not be approved if it contains language or encourages conduct that violates any University regulation, policy or federal/state law.
Each poster must be stamped with the CAC stamp.
Posters cannot promote alcohol or drugs of any kind (even if alcohol will be served at the event, it cannot be advertised on the poster).
Posters will not be distributed if they discriminate against another student group, though posters may advertise an event or discussion.
Please consult the RSO Handbook for the complete list of poster run requirements.
No special treatment will be given to any particular student organization. However, the poster run is offered on a "first come, first serve" basis.
On weeks when many posters are submitted, not all posters may be distributed due to a lack of student staff in the CAC. Priority will be given to the organizations who turned in their posters first.
When bulletin boards become congested, we may stack posters to consolidate space. We cannot tear down other posters to make room for ours. We will do our best to make all posters as visible as possible.
After posters are distributed, the CAC is no longer responsible for their display - it is not feasible for us to monitor all boards.
The poster run service is only provided during the academic year. Typically there are breaks of service communicated around breaks, holidays, etc. This information is communicated through the RSO Listserv.


MISSOULA – The Maureen and Mike Mansfield Center at the University of Montana is accepting applications for 20 Montana professionals and students to serve as citizen ambassadors to El Salvador in a U.S. Department of State youth sports diplomacy program.
The program uses basketball to bridge cultures, and it includes an all-expenses-paid, eight-day exchange in El Salvador this July, as well as the opportunity to work with youth and adult sports mentors from El Salvador, Guatemala and Honduras in Montana in April 2019.
Those interested in applying should call Kelsey Stamm Jimenez, the Mansfield Center program manager, at 406-243-2838 by Sunday, April 15.
Funded by the Sports Diplomacy Division of the Bureau of Educational and Cultural Affairs of the U.S. Department of State, the Mansfield Center project uses sports to support at-risk youth in Central America. The team from Montana will draw from its expertise to share ways that sports play a role in youth development at the grassroots level, while promoting technical proficiency among coaches, administrators and officials. The program will help build the teamwork and self-discipline in youth that often lead to success in other aspects of their lives.
The Montana team will experience both professional and cultural activities during its El Salvador exchange. While working with a local nonprofit organization that supports at-risk youth, the delegation also will learn about the culture and history of El Salvador by traveling to the capital city of San Salvador and historic city of Santa Ana in the western region of the country.
The U.S. Department of State Sports Diplomacy Division was created to increase dialogue and cultural understanding between people around the world through sports. Sports Diplomacy has involved tens of thousands of people from more than 100 countries in sports exchanges.
The El Salvador exchange is the first of four sports exchanges in this project for Latin America under the International Sports Programming Initiative cooperative agreement. In May 2019, the Mansfield Center will offer a soccer exchange in Peru that focuses on girls' empowerment and indigenous culture, with external partners implementing the other two exchanges to support Mexico and Columbia. Those projects are currently open for bid by 501(c)(3) nonprofit organizations through a competitive proposal process closing April 30.
The Mansfield Center is an established partner in Sports Diplomacy programming, having created similar exchanges in China and Laos.
"We are grateful to the U.S. Department of State for the opportunity to partner on these programs to help further the Mansfield Center's mandate to engage people from across our state in global connections," said Deena Mansour, Mansfield Center associate director.
UM's Mansfield Center promotes better understanding of international relations and ethics in public affairs in the spirit of Sen. Mike Mansfield (1993-2001) and his wife and life partner, Maureen Hayes Mansfield. The center houses programs that promote global ties, leadership and ethics in public affairs – the core interests and hallmarks of Sen. Mansfield's career.
For background information on the program, visit http://www.umt.edu/mansfield/internationalprograms/sports-diplomacy/default.php.
Contact: Kelsey Stamm Jimenez, program manager, UM Maureen and Mike Mansfield Center, 406-243-2838, kelsey.stamm@umontana.edu.


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Woman allegedly caught on her own surveillance camera setting neighbor's home on fire
Oklahoma woman caught on camera setting home on fire
While questioning witnesses, fire investigators discovered that there was an ongoing "conflict" between neighbors, including the home that went up in flames, authorities said.
DEL CITY, Okla. - An Oklahoma woman was allegedly captured on her own surveillance camera setting fire to her neighbor's home in an apparent feud, authorities said.
Annie Durham, 59, was arrested Monday on second-degree arson charges, the Del City Fire Department said.
Emergency crews were initially called around 2:45 p.m. on June 10 to a house fire "with significant fire coming from the garage portion of the house," authorities said. Firefighters searched the structure, which was condemned, and also found 8 feet of water in the basement from a previous water pipe rupture.
While questioning witnesses, fire investigators discovered that there was an ongoing "conflict" between neighbors, including the home that went up in flames, the Del City Fire Department said.
Authorities spotted a surveillance system on a nearby home, belonging to Durham, and investigators asked if they could view the footage. Durham allowed them to, and fire officials discovered that she had intentionally set the fire, the Del City Fire Department said.
Annie Durham was arrested on arson charges after her own surveillance video allegedly captured her setting fire to a neighbor's house, authorities said. (Photo credit: Provided images form Del City Fire Department / Oklahoma County Sheriff's Office)
Durham was arrested without incident and booked at the Del City Police Department.
On the day of the fire, Durham apparently spoke to news cameras at the scene.
"All I know is I was in the house, and I saw smoke but I was like, 'okay, maybe everything is okay. They will put it out or whatever,'" Durham appears to tell KFOR-TV on camera.
Durham told the station she has lived in her home for 30 years and claimed the house was a problem.
"There has been drug addicts living there, running in and out," she appears to tell KFOR on the day of the fire. "This is the only drug house I know that has ever been."
Fire officials said the second-degree arson charges against Durham will be presented to the Oklahoma County District Attorney's Office.
"Regardless of the extent of a conflict, arson is never a solution to resolve a conflict. The senseless actions of this person placed the lives of innocent neighbors and responding firefighters at a serious risk," Del City Fire Chief Brandon Pursell stated.
This story was reported from Los Angeles.
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All training rooms are illuminated by natural daylight and are equipped with ceiling cooling systems, beamers, as well as 2 whiteboards and large presentation screen per room.
The training rooms are equipped with the latest generation of PCs and LCD flat screens. Windows 7 or Windows 10 and an Internet access are pre-installed on each PC. If you have any further requirements in terms of the technical equipment, feel free to contact our IT specialists on-site.
The light-flooded atrium accommodates a restaurant which spoils you at lunchtime with exclusive 3-course menus. A coffee bar is available to you during short breaks.
You want to take a breath of fresh air? That's easy to do: directly behind the Training Center, the scenic landscape park invites you to take a walk.


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File No. 774/198–199.
Chargé Fletcher to the Secretary of State.
American Legation,
Peking , April 8, 1908 .
Sir: Referring to my No. 891, of March 31, 1908,1 on the subject of the steps being taken by the Chinese Government for the extermination of the opium evil, I have the honor to inclose translation of an imperial edict of the 7th instant, appointing Prince Kung; Lu Ch'uan-lin, assistant grand secretary; and Ching-hsing and Ting Chen-to, members of the board for the organization of the deliberative assembly, a commission for the suppression of opium. The commissioners are directed to select native and foreign physicians of ability and establish sanatoria for the compulsory treatment of those addicted to the habit, including officials. They are allowed $30,000 for initial expenses and $60,000 annually.
The commission is composed of men of particularly high rank and is ordered to carry out the work fearlessly.
I have, etc.,
Henry P. Fletcher.
[Inclosure 1.—Translation.]
Imperial edict, April 7, 1908.—Opium.
The harm wrought by the use of opium is very serious and we have in the past issued many edicts particularly forbidding it. Metropolitan and provincial officials should in their respective offices reverently put these prohibitions into effect. Yet it is reported that even among the officials themselves there are not lacking enslaved victims of the opium habit. These men profess to be cured of the vice, or never to have had it, while in reality they yield to the cravings in secret, or with effrontery they openly continue to indulge in the use of opium. In view of all this it is to be feared that if officials of adequate rank are not appointed to make the enforcement of these edicts their especial task they will not produce actual effect on the date set. Let the following officials be commissioners for the suppression of opium: Prince Kung, the Assistant Grand Secretary Lu Ch'uan-lin, and Ching-hsing and Ting Chen-to, appointed to assist in the organization of the deliberative assembly.
Let the above opium commission select native and foreign physicians of ability and immediately establish opium sanatoria, which shall be devoted to the exclusive purpose of aiding those who use opium to break themselves of the habit. Those officials of any of the boards who unmistakably use opium shall be dealt with by their superiors in the manner directed and the Throne shall be informed of the action taken; those whom appearances seem to convict shall be committed to a sanatorium and there subjected to an examination that shall determine the facts in the case.
Three months will be allowed for the drawing up of the needful regulations and the establishment of the sanatoria. When all is in readiness the Throne shall be apprised of the fact.
Any metropolitan official who has not entirely cured himself of the use of opium shall be subjected by the commissioners to a thorough test in a sanatorium. In the case of the president or the vice president of a board the Throne shall be memorialized for authority to make this examination. The same shall be the case in regard to any provincial official of or above the rank of taot'ai. When the suspected one shall be declared to have been free of the habit or to have been entirely cured the sanatorium shall issue a certificate to that effect and the suspected official shall resume his former status. If, however, it is not possible to issue such a certificate the commissioners shall report to the Throne the state of affairs. Subordinate officials in the Provinces are left to the responsibility of their superiors. If the commissioners discover any case in Peking or the Provinces where a guilty subordinate has not been reported by his superior, said superior shall be referred to the board (of civil office) for punishment.
The above commissioners have been appointed to their positions after careful selection and they must be no respecters of persons, nor must they avoid the enmity of any man, but they must with all sincerity and with energy fearlessly carry out our commands. Let no indolence nor cowardice hinder them in the performance of their high duties. If in the future their labors appear to have been futile the commissioners will be held culpable.
Let K'e Feng-shih, controller of native opium taxation, hand over to the commission for initial expenses 80,000 taels, said sum to be taken out of the revenue derived from the taxation of native opium, and 60,000 taels annually hereafter, for the necessary running expenses.
Respect this.
Not printed.↩


copy of my e-book, A Follower's Manifesto.
I respect your privacy. I will not share or sell your email or personal information.
Nowell's prophetic call strikes like a hammer on the anvil of Scripture, yet alongside the ringing iron is a whisper of grace.
A relevant church does not . . .
© 2019 David Z. Nowell. All Rights Reserved.


Dom Prosper Gueranger in his book, The Liturgical Life Vol. 11 comments on the plenitude of God which is given to the soul who believes in Jesus Christ. "For, God alone, as he tells us in the music we have just heard, can strengthen in us the inward man enough to make us understand, as the saints do, the dimensions ('breadth, length, height and depth') of the great mystery of Christ 'dwelling' in man, and 'dwelling' in him for the purpose of 'filling him with the plenitude of God.' Therefore is it, that falling on his knees before him from whom flows every perfect gift, and who has begotten us in truth by his love (cf. Jas. 1:17-8), our apostle (Paul) asks God to open, by faith and charity, the eyes of our heart, that we may be able to understand the splendid riches of the inheritance He reserves to His children, and the exceeding greatness of the divine power used in our favour, even in this life." Gueranger, p. 359 The Holy Spirit opens to us the riches of God's grace for those who will penetrate the mystery of the predestination to holiness in love for all those who will be "the praise of the glory of his grace." (Eph. 1:6) Dom Gueranger comments on this high calling of the followers of Christ: "It is there that divine Wisdom reveals to the perfect that great secret of love, which is not known by the wise and the princes of this world—secret which the eye had not before seen, nor the ear heard, nor the heart even suspected as possible (cf. I Cor. 2: 6-9) ...The world was not as yet existing ("before the foundation of the world" Eph. 1: 4), and already God saw us in His Word (Christ) (cf. Eph. 1:4); to each one among us, He assigned the place he was to hold in the body of His Christ (cf. I Cor. 12:12-31; Eph. 4:12-16)), already, His fatherly eye beheld us clad with that grace (cf. Eph. 1:6) which made Him well-pleased with the Man-God; and He predestinated us (cf. Eph. 1:4-5), as being members of this His beloved Son, to sit with Him, on His right hand, in the highest heavens.. It is from the voluntary and culpable death of sin (cf. Eph. 2:1-5) that he calls us to that life which is His own life... Let us then be holy for the sake of giving praise to the glory of such grace (cf. Eph. 1: 4, 6) ...Thus, too, is to be wrought that mystery which, from all eternity, was the object of God's eternal designs: the mystery, that is, of divine union, realized by our Lord Jesus uniting, in His own Person, in infinite love, both earth and heaven." Gueranger, p. 361-2 Oh, how exalted is the calling of men to be Sons of God and "the praise of His glory" in heaven for all eternity.
In a metaphorical way, the essential message of today's Gospel is the practical fulfilment of what St. Paul is speaking about in today's Epistle the predestination of the elect to the heavenly marriage banquet. Dom Gueranger comments on this calling: "The wedding spoken of in today's Gospel is that of heaven, of which there is a prelude given here below, by the union effected in the sacred banquet of Holy Communion. The divine invitation is made to all; and the invitation is not like that which is given on the occasion of earthly weddings, to which the bridegroom and bride invite their friends and relatives as simple witnesses to the union contracted between two individuals. In the Gospel wedding, Christ is the Bridegroom, and the Church is the bride (cf. Apoc. 19:7).... But, for the attainment of all this—that is, that our Lord Jesus Christ may have that full control over the soul and its powers which makes her to be truly His, and subjects her to Him as the bride to her Spouse (cf. I Cor. 11:8-10) – it is necessary that all alien competition be entirely and definitively put aside." Gueranger, p. 365.
Dom Gueranger commenting on the evil attitude of the Pharisees tells us of the importance of humility if we are going to be accepted in the heavenly feast as Christ's bride: "But, as above all, it is to the constant attitude of humility that he must especially direct his attention who would secure a prominent place in the divine feast of the nuptials." Gueranger, p. 366 Jesus had spoken the "Parable of the First Seats at Table" to show that the Pharisees are ambitious and proud to presume to take the first places at a wedding banquet."Now Christ demonstrates how unbecoming it is to vie for the first seat at table, and thereby he silently demonstrates, by way of analogy, how unbecoming ambition is in any matter whatsoever. For sin continues to be sin, although the matter may differ from one case to the next." A Lapide, p. 341-2. Although Jesus is commenting on the ambition of seeking the first place, He is primarily teaching us all that the only way to the heavenly banquet table is one of humility. "For everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted." Lk. 14:11 Those who wrongfully desire the praise of men will not be worthy to enter the heavenly banquet as brides of Christ.
Saint Leonard of Port Maurice was a most holy Franciscan friar who lived at the monastery of Saint Bonaventure in Rome. He was one of the greatest missioners in the history of the Church. He used to preach to thousands in the open square of every city and town where the churches could not hold his listeners. So brilliant and holy was his eloquence that once when he gave a two weeks' mission in Rome, the Pope and College of Cardinals came to hear him. The Immaculate Conception of the Blessed Virgin, the adoration of the Blessed Sacrament and the veneration of the Sacred Heart of Jesus were his crusades. He was in no small way responsible for the definition of the Immaculate Conception made a little more than a hundred years after his death. He also gave us the Divine Praises, which are said at the end of Benediction. But Saint Leonard's most famous work was his devotion to the Stations of the Cross. He died a most holy death in his seventy-fifth year, after twenty-four years of uninterrupted preaching.
One of Saint Leonard of Port Maurice's most famous sermons was "The Little Number of Those Who Are Saved." It was the one he relied on for the conversion of great sinners. This sermon, like his other writings, was submitted to canonical examination during the process of canonization. In it he reviews the various states of life of Christians and concludes with the little number of those who are saved, in relation to the totality of men.


To learn more about VDI, click here.
1. At the login warning screen, select OK to accept disclaimer.
2. When prompted, enter your NYS user name and password.
3.If prompted for server address, enter desktop.ny.gov.
4. If an ITS Desktop User Experience icon shows up, double-click the icon.
5. Select OK. You will now be presented with your VDI desktop.
1. Enter desktop.ny.gov in the Server text box, click Connect.
2. Enter your NYS user name and password, click Login.
3. Select ITS Desktop User Experience and then Connect.
4. A disclaimer screen will appear, click Ok and you will arrive at your VDI desktop.
2. Select the option to Install the VMWare Horizon Client Software. Click Run.
3. Follow all prompts for installing the Client. If prompted for type of Internet address select IPV4. If prompted to enter default server name, enter desktop.ny.gov .
4. Once successfully installed, click "Finish".
5. Click "Yes" to restart your computer.
1. Click the VMWare Horizon Client icon on your desktop.
2. Double-click the desktop.ny.gov server icon. If you do not see the desktop.ny.gov icon, click the + New Server button and enter the address when prompted.
3. Enter your username and password. Select your agency from the Domain Drop Down menu. Note: Username is typically first initial and last name.
4. Double-click Agency VDI icon.
5. Select OK to accept the Security disclaimer.
6. You will see the Windows PC logon screen. Use the menu bar at the top of your screen to access setup options or use a USB device.
7. If your screen freezes and you are prompted to enter Ctrl-Alt-Delete, click +Send Ctrl-Alt-Delete in the top menu bar.
1. Click the Start button in the task bar.
3. Click on Word 2013 or another program you would like to use.
1. Double-click the Outlook Web Access icon on your desktop.
2. If prompted to disable add-ons, click Ask me later, then select Don't disable.
3. Use your existing Office 365 email address and password.
3. Click on Outlook 2013.
4. Use your existing Office 365 email address and password.
5. Wait for O365 to download your email to the client the first time you use the Outlook client. Reset any previous settings, including your signature and other email options.
Virtual desktop infrastructure (VDI) is the practice of running a user's desktop inside a virtual machine that lives on a server in a datacenter. All profile settings, installed applications, and the operating system are stored and managed centrally.
Why is the state migrating toward enterprise VDI?
Virtual Desktop Infrastructure is a positive move toward the future, and aligns with ITS efforts to consolidate and centralize IT resources. VDI streamlines support and reduces costs, while at the same time enables users to access virtual desktops anytime, from anywhere.
Can a user remote into their desktop computer from home?
Users will need to log into VDI, and then select the Remote Desktop Connection link to remote to their desktop computer. You will need to know your computer name and domain. You can find your computer name by clicking Start, then Computer and looking in the lower left corner of the window. You will enter the computer name before the domain it reside in (its.ny.gov). Example: If your computer name is ESDAPP722, you will enter ESDAPP722.its.ny.gov.
When I log on using VDI all of my icons are gone, what do I do?
You may need to restart your session. Select Logoff or Restart. Wait 4 -5 minutes after restarting and log back in. Your icons should be restored. If that does not correct the issue, contact the Enterprise Service Desk or your local Service Desk.
My VDI session froze. How do I get back in to the VDI session?
Use the "send Ctrl-Alt-Delete" button at the top of the session to unlock the computer. Turn off the device, wait 4-5 minutes and try logging back on. Your session should restart with a new virtual machine (new desktop).


text:
Wins & Losses (Deluxe)
By Meek Mill
Wins & Losses
F**k That Check Up (feat. Lil Uzi Vert) - Lil Uzi Vert
Whatever You Need (feat. Chris Brown & Ty Dolla $ign) - Ty Dolla $ign, Chris Brown
1942 Flows
We Ball (feat. Young Thug) - Young Thug
These Scars (feat. Future and Guordan Banks) - Future, Guordan Banks
Connect the Dots (feat. Yo Gotti and Rick Ross) - Yo Gotti, Rick Ross
Fall Thru
Never Lose (feat. Lihtz Kamraz) - Lihtz Kamraz
Glow Up
Young Black America (feat. The-Dream) - The-Dream
Open (feat. Verse Simmonds) - Verse Simmonds
Ball Player (feat. Quavo) - Quavo
Made It from Nothing (feat. Teyana Taylor and Rick Ross) - Teyana Taylor, Rick Ross
Left Hollywood
More by Meek Mill
More Meek Mill
Listen to Wins & Losses (Deluxe) now.
Listen to Wins & Losses (Deluxe) in full in the Spotify app
© 2017 Maybach Music Group LLC/Atlantic Recording Corporation for the United States and Maybach Music Group LLC/WEA International Inc. for the world outside of the United States.
℗ 2017 Maybach Music Group LLC/Atlantic Recording Corporation for the United States and Maybach Music Group LLC/WEA International Inc. for the world outside of the United States.


Ryan Williams has been involved in technology for almost two decades.He has worked directly with enterprise level IT companies, public safety and small businesses supporting servers, business applications and has developed numerous custom and refined software solutions.
His experience includes developing published, custom and proprietary applications that are tailored to the companies every need and focuses directly on ease of use for end users. In addition to being the main creator and developer of amuzigo Ryan also created the MVC Content Management System which forms the foundation of all of Studio 5's new content managed websites and e-commerce solutions. He is also the creator of Imagisizer a multi batch image processing software, BidTracker, and various other applications.


text:
Rabbi's Writings
Domestic Violence in Classical Halakhic Sources
May a Husband Beat His Wife?
Classical Halakhic Sources on Domestic Violence
The question "Have you stopped beating your wife?" is used as a classic example of a question which cannot be properly answered "yes" or "no," since saying "yes" is an implicit admission that one had been beating his wife, and answering "no" can be taken as an admission that one continues to beat his wife. Unfortunately, ten percent of the husbands in Israel may properly answer this question "yes" or "no," because as many as ten percent of the husbands in this country beat their wives.1 In the same way that many people wish to deny the existence of the problem today, so too writers of Jewish history have sought to minimize or deny the incidence of wife-beating in the past.2
Whether or not the incidence of wife-beating among Jews has compared "favorably" with that among other groups, it has been sufficient to generate a significant body of halakhic (Jewish legal) literature over the centuries. Due to the unusual nature of the crime, legal principles and devices are pushed to their limits, with some remarkable results. Thus we see courts accepting testimony (of a sort) of women and of relatives of the plaintiff, a presumption of guilt, the attempted creation of a new category of separation without divorce, forced divorce, court-sanctioned torture, use of non-Jews as agents of the court, and women owning real estate completely independent of their husbands' control, among other phenomena.
All of the major codes of halakha deal with legal principles that jurists apply to this specific type of crime. Among the major sources on this issue are a series of responsa by Rabbi Shlomo ben Avraham Adret (Rashba, c.1235 – c.1310 Barcelona),3 a decree (gezera) by Rabbenu Perez ben 'Eliyahu (13th century, Corbeil),4 and a pair of responsa by Rabbenu Binyamin ben Matityahu Zev (born c. 1510, Turkey).5 This article discusses several aspects of the Rabbis' response to wife-beating, including general moral judgments, claims of damages, purpose and mode of court intervention, presumption of guilt, forcing divorce, and conduct toward a "wicked wife."
This article can be a window into past legal development to serve as a basis for understanding the continuing development of halakhic and societal treatment of domestic violence. Readers wishing a modern halakhic response to domestic violence are referred to Rabbi Elliot N. Dorff, Teshuvah: Family Violence (New York: Committee on Jewish Law and Standards of The Rabbinical Assembly), 1995 (212-678-8060; rabassembly@jtsa.edu).
Moral Judgments
The Talmud Bavli (edited 8th century C.E.) contains numerous admonishments and recommendations pertaining to a husband's relations to his wife: "A man should not project excessive fear in his household" (Gittin 6b); "Rabbi Helbo said: A man should always be careful in respecting his wife, for any blessing found in his home is only on account of her, as Scripture states: 'And because of her [Sarai] it went well with Avram'(Gen. 12:16)" (Baba Mezia 59a); "Our Rabbis taught: Concerning one who loves his wife like his own body [or, self] and respects her more than his own body, Scripture states: 'You shall know that your home is safe, and you shall inspect your fold and miss nothing' [or, 'and not sin'] (Job 5:24)" (Yevamot 62b). This last example becomes, in Maimonides' Mishne Torah (written 1177-1182), "Thus commanded the Sages: A man should honor his wife more than his own body and love her like his own body."6
Similarly, the Rabbis have much to say about relations between one person and another in general, beyond emphasizing the Biblical dictum "You shall love your neighbor as yourself." Hitting another person is discussed in many sources. Rabbi Moshe ben Yacaqov (early to mid-13th century, Coucy) in his Big Book of Mitzvahs (SMa"G) gives a typical pronouncement on the topic.
It is forbidden for a person to injure either himself or another; and not only to injure but also anyone who hits another Jew — whether child or adult, man or woman — to disgrace them, such a person transgresses a prohibition, as Scripture states, "Do not add [to the required number of lashes]" — if the Torah warns not to add blows to a guilty person, how much more does this apply to an innocent person. Even to raise one's hand against another, even if one doesn't actually hit him or her, is called wicked, as Scripture states, "And he said to the wicked one, Why do you hit your neighbor?"7
Rabbenu Perez, in his decree, cites a responsum of Rabbi Yizhaq which states that "he has it on the authority of three great Sages, namely R' Shemuel, R' Ya`aqov Tam, and R' Yizhaq, the sons of R' Meir, that one who beats his wife is in the same category as one who beats a stranger." Likewise, Rabbi Moshe ben Yisrael Isserles (RaM"A, 1530-1572 Krakow) in his gloss on the Shulhan Arukh notes that "a man who hits his wife transgresses as one who hits his neighbor."8
Indeed, hitting or beating one's wife is sometimes specifically condemned as being worse than hitting someone else. For example, Binyamin Zev has it that
one who acquires a Hebrew maidservant is like one who acquires a master; how much more so with one's wife, for anyone that hits her transgresses 'do not add' and his punishment is greater than one who hits his neighbor. …In my humble opinion, there is no one who transgresses a Rabbinic Ordinance (taqana) more than one who beats his wife and denigrates her.9
Many sages declare about wife-beating that "this is something not done by Jews" (see note 2). In saying this they do not deny the fact that wife beating occurs, but rather intend to make it clear that such behavior is not acceptable within Jewish society. The intensity of their opposition to wife beating is demonstrated by the severity with which wife beaters are treated in law, described below.
The rule that one who beats one's wife falls into the same sort of legal category as one who beats a stranger can be traced back further than Rashi's grandsons. Indeed, it goes back at least to the Mishnaic period. The Mishna in Baba Qama chapter 8 delineates five kinds of damages that may be claimed against one who injures one's neighbor, viz. bodily injury, suffering, medical expenses, lost income and disgrace. Remarkably, it specifies that these apply to all sorts of persons, such as mother, friend, gentile male slave, blind person, child, poor person, and even distinguishes between one's own slaves and those of others, but for whatever reason, 'one's own wife' is absent from the list. The Tosefta, however, does specifically mention a wife:
One who injures his wife, whether he injures her himself or others injure her, pays the expense and buys real estate with it, and he [the husband] enjoys the usufruct. R' Yehuda ben Petera [sic.] says: For the private disgrace, she gets two- thirds and he gets one-third; for the public disgrace, he gets two-thirds and she gets one-third; for his share, they give it to him, and for hers, he buys real estate and he enjoys the usufruct.10
In his Mishne Torah, Rambam says that when a husband injures his wife, he pays for three types of damages: all the bodily injury, suffering and all the disgrace. He rules further that the husband does not enjoy the usufruct, and indeed the wife has full control over this property.11 As some jurists point out, medical expenses and lost income are not included among the damages because a husband is always responsible for his wife's medical expenses, and because he gets her income anyway.12
Whether or not the husband should enjoy the usufruct is discussed in numerous sources. The Big Book of Mitzvahs expresses surprise at Rambam's position and quotes the Tosefta's opinion that the husband enjoys the usufruct.13 In contrast, Rabbi Yosef Karo (b. 1488), in his Kesef Mishna on the Rambam cited above, seems to support the view of Rabbi Ya`aqov ben Asher (1270-1343) in his Tur where he says in the name of the Geonim that the withholding of the usufruct from the husband is a fine imposed by the Rabbis, thus reconciling Rambam with the Tosefta.14 Rabbi Yoel ben Shemuel Yafe Sirqis (16th – 17th centuries, Poland), in his notes on the Tur, concurs.15
The application of this to the case of wife-beating is made explictly by Yisrael Kremz (14th century, Austria) in his Hagahot Asheri.16
Court Intervention
The court's approach to wife-beating appears to have several aims. One is to effect reconciliation; another is to stop the beating in any case. Should that fail, the court wants to be in a position of knowing who is at fault so that it can assign damages, levy fines, collect alimony, or take other appropriate action.
One of the earliest sources on the court's response to a claim of wife-beating is a responsum attributed to Rav Yosef ibn Evyatur, in the 10th or 11th century. The case is of a woman who claims that her husband beats her and begrieves her. Rav Yosef responds:
Be informed: If it is established by witnesses that he hit her time and again, the court is obligated to chastise him and say to him, "We hereby inform you that you are not allowed to hit her and if you repeat your cruelty she will be divorced with full alimony." They leave her with him along with an observer (ne'eman), and if he repeats his cruelty she is divorced with full alimony.17
Rashba gives a similar response to a similar case:
Thus wrote the Geonim in their responsa on cases like this that we placate her once or twice, and if she continues to complain we place between them a man or woman to be an observer. If that is impossible, we place a ban (mahrimin) on whomever does this. This case and those like it are dealt with as the judges see fit according to the place and time and people.18
A comparable degree of judicial discretion is suggested by the strong measures advocated by Rabbenu Simha ben Shemuel:
One who beats his wife…should be put under a ban and ostracized and strapped and punished with all kinds of torture, even chopping off his hand if he is persistent in beating her….19
Occasionally the question is raised of whether the court can force the husband to take an oath or swear to stop beating his wife. The answer depends more on the jurists' view of oaths than on their view of wife-beating.20
Presumption of Guilt
Significantly, Binyamin Zev, citing a responsum of Rashba quoted in a responsum attributed to Moshe ben Nahman (Ramban, 1194-1244, Spain and Israel), says that if the husband is a known wife-beater, he is not believed if he claims that she is the cause of the conflict; that is, the wife's claim is presumed to be justified until proven otherwise. However uncertain may be the attribution of this opinion to Rashba, Binyamin Zev formulates his own position in these words: "If it is not known to the court that the wife is the cause, and if she is not under the presumption of being a 'loose woman,' it should be said that he is the cause."21 Moshe Isserles, in his notes on the Shulhan Arukh, as well as Rabbi Mordekhai ben Hillel haKohen (13th century, Ashkenaz) citing a responsum of his teacher Rabbi Meir of Rothenberg, rule similarly.22 Many sages add, however, that if the wife refuses to stay with her husband under the observer, at least in some cases this presumption is nullified and she may be divorced without alimony.
Forcing Divorce
One of the major issues raised in our sources is whether the court can compel the husband to grant a divorce in the case of wife-beating. The Mishna in Nedarim lists several circumstances under which the court can force a husband to divorce his wife, and the Talmud elaborates on these cases, but wife-beating is not specifically mentioned as grounds for forcing divorce. Forcing divorce is viewed as an extreme judicial measure, and is in fact later endorsed for this type of case. According to the responsum of Yosef ibn Evyatur, the court may compel divorce:
Even though it has been found to be true that he hit her repeatedly as you described, we don't force the husband to give her a bill of divorce and to pay her alimony until the court and the community leaders have warned him (`ein anu kofin et ha-ba`al liten la get u-le-hagbotah ketubata `ad she-yitru bo) … and when he receives the warning and he is made to wait under the observer, if the observer testifies that he repeated his violence we collect her alimony for her.23
Rashba seems to conclude similarly in one of his responsa.24 Moreover, Rabbenu Simha ben Shemuel, cited in many sources, states explicitly that the court may turn to gentiles to force him to do the court's bidding, i.e., to grant her a bill of divorce; this is specifically advocated by several other sages as well. He argues that if a man can be forced to divorce for not supporting his wife — a case where the court could confiscate his property — he certainly could be forced for beating her, which is a situation that can not be remedied by monetary means.25
Yosef Karo, in his Beit Yosef, cites the famous responsum of Rabbenu Simha, but rejects its conclusion:
In any case, it appears to me that we should not accept the opinions of Sefer Aguda and Rabbenu Simha, and we should not force divorce on account of matters that were not found in the writings of any major jurist.26
Binyamin Zev, who supports the court's power to force divorce in cases where the husband is clearly in the wrong and insists on continuing to beat his wife, points out that the fact that the Mishna and Talmud do not specifically list wife-beating by no means eliminates it as grounds for forcing divorce; indeed, inasmuch as the examples listed in the Mishna and Talmud are conditions which have come about involuntarily, e.g., the husband develops boils, it stands to reason that when the husband is intentionally causing suffering to the wife, divorce certainly can be forced by the court.27
Isserles brings only one opinion on this point in his gloss on the Shulhan `Arukh:
If he does this habitually the court is authorized to chastise him and to ban him and to strap him with all sorts of punishment and compulsion and make him take an oath that he will not do it anymore, and if he does not obey the court, there are those who say that they force him to divorce as long as they give him one or two warnings first.28
Rabbenu Perez, in his 13th-century decree, stops short of calling for compulsory divorce. Instead, he writes,
If anyone will stubbornly refuse to obey our words, the court of the place to which the wife or her relatives will bring complaint shall assign her maintenance according to her station and according to the custom of the place where she dwells. They shall fix her alimony as though her husband were away on a distant journey.29
Dr. Louis Finkelstein explains that "R. Perez wanted to introduce into Jewish law the principle of separation without divorce; since the husband would not treat his wife properly, she would be freed from her duty of living with him, yet he would be compelled to support her."30
Overall, it may be observed that almost all of the sources examined allow the court to force divorce in this extreme case of intolerable marriage. Even Binyamin Zev, who opposes forced divorce in other cases, allows for it in this case.31
Wicked Wife
So far we have been discussing cases where the husband is beating his innocent wife. But what if the wife is not so innocent? Can the husband beat her? According to Rambam, "Any woman who refuses to do one of the jobs she is obligated to do is forced to do it even by the rod." The context provided by the subsequent sentence suggests that this beating is done by the court, or at least at the court's directive, rather than on the husband's initiative: "If he says that she is not doing it but she says that she is not refusing to do it, a woman is placed between them, or neighbors. And this matter goes according to what the judge sees is possible in the matter (she-yire ha-dayan efshar be-devar)."32
In his notes on the Rambam, Rabbenu Avraham ben David of Posquieres (Raabad, 1120-1198) takes exception to Rambam's formulation: "I have never heard that the rod is inflicted on women; rather, her financial support and food are reduced until she gives in."33 Rabbi Shem Tov ben Avraham ibn Gaon (14th century, Spain) comments that "This is an old dispute" and concludes that the judge must use his discretion, whether that means using words or curses or even the rod to compel compliance with judicial directives.34
Rabbi Vidal de Tolusha (14th century, Spain) cites the Rashba and Ramban as holding the same position as the Rambam, and he himself affirms it; he then observes that some of the early scholars (rishonim) held that such a wife is ostracized; and finally, he quotes the Raabad's note without further comment.35 Most of the discussion about the wife who refuses to do her work focuses on whether she has the right to do so, and under what circumstances, rather than on the question of whether the court or the husband can force the wife to do her job by using the rod.
There is one case in which the husband is explicitly permitted to hit his wife. Rabbi Yisrael ben Petihyahu Isserlein (1390-1460) was sent this question:
One who heard his wife cursing and denigrating her father and mother and chastised her verbally for it several times to no avail — is he permitted to hit her in order to rebuke her that she should not do this, or not?
In his answer, citing the Mordekhai and the responsum of Rabbenu Simha, Isserlein points out that hitting one's wife is normally a serious transgression, but permits it in this case in order to prevent the woman from violating another serious prohibition. Since, Isserlein argues, it is established that a man may strike his slaves in order to prevent them from committing a transgression, there is a principle that "whomever is the ward (tahat yado) of someone, and he sees that he is committing a transgression, he is permitted to strike him and chastise him in order to keep him from the transgression, and there is no need to take him to court." This, of course, would apply to one's wife.36
Writing a century later, Isserles offers a similar ruling:
But if she curses him or denigrates his father and mother, and he rebukes her verbally but she pays no attention to him, there are those who say that it is permitted to hit her, and there are those who say that it is forbidden to hit even a wicked woman; and the first view is the principal one.37
As we have seen above, several sources state that when a case of wife-beating is taken to court, the wife's claim may be presumed to be justified. This, along with the fear of severe judicial and financial repercussions — and prevailing social attitudes — could tend to limit the extent to which these rulings would be seen as a green light for hitting one's wife. Clearly, the intent of those who permit hitting is to prevent transgression; thus hitting as a punitive measure would be disallowed under the 'do not add' stricture. It is questionable in any case whether striking one's wife in anything less than a life-and-death situation could actually be a constructive act. Just as "a mitzvah draws forth another mitzvah, and a transgression draws forth another transgression,"38 so too does one violent act draw forth another violent act. It would be instructive to know what actually happened to couples to whom Isserlein's ruling was applied.
It may be worthwhile to keep in mind the values expressed by Epstein most recently in the `Arukh HaShulhan:
The principle of the law holds even today when we do not have the power to properly follow the law; in any event we investigate thoroughly and try to make peace between husband and wife, and if we see that it is impossible to make peace between them, we try to get them, by way of a bill of divorce, to divorce each other out of goodwill (she-yigarshu ze et zot me-ritzonam hatov).39
&copy Jon-Jay Tilsen, 16 June 1988 Jerusalem Israel & 11 April 1997 New Haven Connecticut USA
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1. "Asara ahuzim mikelal ha-nashim ha-nisuot be-Yisrael – mukot," Ha'aretz, 25 March 1988, p. A6. See also Gid`on Elon, "Sihat HaYom im doktur Yosefa Shteiner," Ha'aretz, 27 March 1988, p. 2.
2. Louis Finkelstein writes, for example, that "This crime [wife-beating] was one that rarely, if ever, gave trouble to Jews of the Middle Ages." Jewish Self-Government in the Middle Ages, (New York: Jewish Theological Seminary, 1924) p. 70. Israel Abrahams, in his Jewish Life in the Middle Ages, (New York: Jewish Publication Society, 1896) p. 89, quotes Rabbenu Tam in a similar vein: "Rabbi Tam, in framing his regulation cited above, says of wife-beating: 'This is a thing not done in Israel.'" However, Rabbenu Tam's statement, echoed by many of his successors, seems in context to be proscriptive rather than descriptive.
3. Shut Rashba, Vienna, 1802, sec. 693; Sefer Shut HaRashba, part 4, Petrokov, 1883, sec. 113, and part 5, Vilna, 1883, sec. 264.
4. Quoted in its entirety by Finkelstein, p. 216-217. Although Finkelstein writes that "We never hear of the Takkanah elsewhere" (p. 71), it is in fact quoted in full in Binyamin Zev, no. 88 p.249 (see note 5 below), which was published in 1539 and reprinted in 1959. It is also quoted in Menahem Elon's HaMishpat HaIvri.
5. Sefer Shut Binyamin Zev, Ya`aqov Glis edition, Jerusalem, 1959, sec. 78 116 (Hebrew University Mount Scopus Catalog no. BM 522.2/B454 vol. 1).
6. Sefer Nashim Hilkhot Ishut, 15:19, Shabtai Frankel Edition, Jerusalem 1982. Emphasis added. Cf. Magid Mishna there. In Binyamin Zev these statements of the Sages become a Rabbinic Decree (Taqanat Hazal) (Cited above p. 248 bottom).
7. Mitzvot ase 70, p. 147:3.
8. On Even HaEzer, 154:3. Also quoted by Rabbi Yehiel Mikhal ben Aharon haLevi Epstein in `Arukh HaShulhan, Even HaEzer, Gittin 154:18.
9. Binyamin Zev, pp. 247 and 248.
10. Saul Lieberman, Tosefta, Baba Qama ch. 9, 1975.
11. Sefer Niziqin, hilkhot hovel umeziq, 4:16.
12. See for example SMa"G, mitzvot ase, 147:3, citing the Geonim, and Rabbenu Yeroham ben Meshulam (14th century, Provence) in his Sefer Meisharim, 40 13-5 58:2.
13. SMa"G, 147:2-3.
14. Even HaEzer, hilkhot ketubot 83. The citation given in Kesef Mishne in Frankel's edition is 85 but 83 seems more to the point.
15. Even HaEzer, hilkhot ketubot, 83. He also cites the Raabad and SMa"G.
16. Rosh Pereq HaMaziq, Baba Qama 32a.
17. Sefer Sha`arei Tzedeq mitokh Sifrei HaGeonim Teshuvot uFesaqim, part 2, Benei Braq Israel, 1986, sec. 42.
18. Rashba, sec. 264. The observer prescribed by Isserles seems to be a woman: "moshivin beinehen aherot," (Even HaEzer, hilkhot gittin 154:3). Rabbenu Simha, as quoted by Binyamin Zev p. 247, says one or two people serve as the observers or referees. Rambam, in a related case, has "a woman or neighbors" fill this role (Sefer Nashim hilkhot ishut 21:10).
19. Rabbenu Simha ben Shemuel, quoted in Yosef Karo's Beit Yosef at Tur, Even HaEzer, hilkhot Gittin 154:76.
20. Rashba, cited in Binyamin Zev, p. 250, forbids this sort of oath; Isserles, at Shulhan `Arukh, Even HaEzer, hilkhot gittin 154:3 prescribes such an oath.
21. Binyamin Zev, p. 250.; cf. Rashba, sec. 113.
22. Isserles at Even HaEzer, hilkhokt gittin 154:3. Mordekhai at pereq na`ara.
23. In Sefer Sha`arei Tzedeq mitokh Sifrei HaGeonim Teshuvot uFesaqim, part 2, Benei Beraq Israel, 1986 sec. 42. The editor's note in this edition seems to indicate that this is the same responsum that appears in Teshuvot HaGeonim HaQetzurot mitokh Sifrei HaGeonim Teshuvot uFesaqim, part 1, Benei Beraq Israel 1985, p. 44 sv. she`eila qala. This latter responsum, however, concludes that "We don't force him to divorce," and appears to be an abbreviation of the responsum of Rabbi David ben Shelomo ibn avi Zimra (Radbaz, 1479-1573, Spain, Sefad, Egypt) as found in Teshuvot Geonim le-Rav Nahman Natan Qoronel mitokh Sifrei HaGeonim in Teshuvot uFesaqim, sec. 1, Benei Beraq Israel, 1985, 5:44.
24. Rashba, sec. 693.
25. Cited in Binyamin Zev, p. 247; Rabbi Yisrael of Kremz, Austria (14th century) in Hagahot Asheri rosh pereq HaMaziq (Baba Qama 32a); Rabbi Yosef Karo at Tur, Even HaEzer, hilkhot gittin, 154.
26. Karo at Tur, Even HaEzer, hilkhot gittin, 154. It is not completely clear that Karo intends to reject Rabbenu Simha's view in its entirety.
27. Binyamin Zev, p. 248. Eliyahu of Vilna (1720-1797), the Vilna Gaon, makes a similar point in his comment on the Shulhan Arukh at Even HaEzer, hilkhot gittin, 154:3 sec. 10. Darkei Moshe also cites Binyamin Zev's reasoning and conclusion at Tur, Even HaEzer, hilkhot gittin,154:15-17. The Mordekhai uses the same reasoning on a similar point in his comment at the very beginning of Ketubot, pereq ha-madir.
28. 27 Isserles at Even HaEzer, hilkhkot gittin, 154:3. Epstein `Arukh HaShulhan, Even HaEzer, hilkhot gittin, 154:18 brings this opinion of Isserles as well to represent the principle of the law. Rabbi Isaac Klein, in A Guide to Jewish Practice (New York: Jewish Theological Seminary, 1979), p. 471, gives a significantly different version of Isserles: "…if he refuses to obey the order of the court, they will compel him to divorce his wife at once (though some are of the opinion that he should be warned once or twice)…." Klein has the "though some are of the opinion" in a different place. This is under Klein's heading "The wife may sue for divorce on the following grounds." Klein's reading is grammatically and syntactically possible.
29. In Finkelstein, pp. 216-217.
30. Finkelstein, pp. 71-71.
31. Binyamin Zev, sec. 116, no. 315-317.
32. Rambam Sefer Nashim, hilkhot ishut, 21:10.
33. Raabad on Rambam Sefer Nashim, hilkhot ishut, 21:10.
34. Migdal `Oz on Rambam Sefer Nashim, hilkhot ishut, 21:10.
35. Magid Mishna on Rambam Sefer Nashim, hilkhot ishut, 21:10.
36. Terumat HaDeshen, Benei Beraq Israel, 1981, sec. 118.
37. Rama on Shulhan `Arukh, Even HaEzer, hilkhot gittin, 154:3.
38. Ben Azzai, Avot 4:2.
39. `Arukh HaShulhan, Even HaEzer, hilkhot gittin 154:18. The language makes it sound like divorce is a fully bilateral act.


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It is important to recognize these signs of diabetes. Both need to be treated immediately.
Hypoglycemia can develop rapidly, resulting from stress, taking too much insulin, skipping a meal or consuming alcohol.
Give the victim any food or drink that is high in sugar. Examples would be fruit juice, candy bars, pop or soda, or water containing several spoonfuls of dissolved sugar. If the victim is unconscious, place sugar directly under the tongue.
Hyperglycemia comes on much slower. It results from insufficient insulin resulting in steadily increasing blood sugar levels. Untreated, it can result in a diabetic coma.
Administer insulin or other medication that has been prescribed.
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text:
namespace Lvd {
namespace TestSystem {

struct Directory;

} // end of namespace TestSystem
} // end of namespace Lvd

namespace Test {
namespace EigenLDLT {

void AddTests (Lvd::TestSystem::Directory *parent);

} // end of namespace EigenLDLT
} // end of namespace Test

#endif // !defined(TEST_EIGENLDLT_HPP_)

redpajama_set_name: RedPajamaGithub


text:
Q: pygame image wont appear The app2 image should slide in from the right but it doesn't. Both images are 1920x1080. How can I fix this?
import pygame, sys
from pygame.locals import*
number=1
screen = pygame.display.set_mode((1920,1080))
app1=pygame.image.load("app1.jpg").convert()
app2=pygame.image.load("app2.jpg").convert()
clock = pygame.time.Clock()
app1x=0
app2x=1920
loop=True
while loop:
    screen.fill( (0,0,0) )
    for event in pygame.event.get():
        if event.type==KEYDOWN:
            if event.key==K_RIGHT:
                print ("right")
                number=number+1
        if event.type==pygame.QUIT:
            print("l")
            loop=False
            pygame.quit()
            quit()
    screen.blit(app1, (app1x,0))
    if number==1:
        screen.blit(app1, (app1x,0))
    if number==2:
        if app2x==0:
            print ("d")
        else:
        app2x=app2x-1
        app1x=app1x-1
clock.tick(20)
pygame.display.update()

A: You are only updating a portion of the screen, along with the clock not being inside of the while loop. Here's an example using your code:
    while loop:
        screen.fill( (0,0,0) )
        for event in pygame.event.get():
            if event.type==KEYDOWN:
                if event.key==K_RIGHT:
                    print ("right")
                    number=number+1
            if event.type==pygame.QUIT:
                print("l")
                loop=False
        screen.blit(app1, (app1x,0))
        if number==1:
            screen.blit(app1, (app1x,0))
        if number==2:
            if app2x==0:
                print ("d")
            else:
                app2x=app2x-1
                app1x=app1x-1
        pygame.display.flip()
        clock.tick(20)
    pygame.quit()

Also, notice how I moved pygame.quit() after the entire while loop. This makes it so when loop is false and finishes, pygame will also exit. Moving pygame.quit() is just to clean the code up a slight amount, and doesn't impact the code significantly.
Cheers!

redpajama_set_name: RedPajamaStackExchange


text:
Le championnat d'Espagne de water-polo féminin,
 et le championnat d'Espagne de water-polo masculin.

Voir aussi

 Water-polo en Espagne

redpajama_set_name: RedPajamaWikipedia