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text:
ACCEPTED

#### According to
The Catalogue of Life, 3rd January 2011

#### Published in
Bull. trimest. Soc. mycol. Fr. 63: 127 (1948)

#### Original name
Hygrophorus poetarum R. Heim, 1948

### Remarks
null

redpajama_set_name: RedPajamaGithub


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New album from German progressive rock quintet.
Re-recordings of classic material by the current line up.
Instrumental album from the guitarist.
19. Fireworks 41 is out now!


text:
Disability Matters within Judaism
Faith Fogelman is a licensed social worker, employed by the City University of New York as a student program director and adjunct professor, and is a doctoral student at Wurzweiler School of Social Work, Yeshiva University. This article appears in issue 28 of Conversations, the journal of the Institute for Jewish Ideas and Ideals.
Everything in life starts with the self as shaped by the well of life experiences. Hillel embraced this concept and is quoted in the Talmud as follows: "That which is hateful to you do not do to others; that is the entire Torah, everything else is commentary; now go and study" (Shabbat 31a). His maxim assumes common denominators among people, but commonalities may be belied by the disability divide or by not knowing disability protocol and the appropriate ways to interact with people with disabilities or with disabilities other than one's own. When the disability well is dry, determining "that which is hateful to others" may result in outdated paternal or patronizing approaches, under or over-sensitivities, unrealistic assessments of ability, and assumptions that disability is self-defining and the primary self-identity.
Although disability touches most people, it does so to varying degrees. Limited disability exposure may contribute to approaches which are misguided and driven by one's own emotional discomfort. Optimal engagements depend on disability awareness to develop a foundation, a toolbox for appropriate interactions to individualize per person and disability. Followers of the Torah are also guided by a concomitant study of the intersections of Judaism and disability. These intersections serve as starting points for developing appropriate and realistic attitudes toward disability. They provide firm foundations for meaningful interactions so that there is more that can be drawn from the well of experiences and Torah values leading to greater understanding of "that which is hateful to others" in disability matters.
In Torah, in fact throughout Tanakh, there are references to the intersections of Judaism and disability. Rabbinic and current commentary on the intersections have wide ranges. Some commentary reinforces Judaism's compassion toward disability, while others provide a historical account of how approaches toward disability have changed. There is also a body of disconcerting literature by sages, probably reflecting discomfort with disability, which claims that people with disabilities, depending on the condition, should be permanently relegated to subordinate statuses. This approach to disability received widespread, but not universal, support; and vestiges still remain.
A fresh starting point for understanding what Judaism says about disability begins with a contemporary lens to study overt and covert textual intersections and understanding commentary based on its historical time. The outcome will contribute to better disability approaches for improved relationships. Others have started this study; this article will continue the discussion.
The Torah contains many passages about justice and mercy, not all of which specifically reference disability. Throughout the text, God commands that we should assist the widow, the orphan, and the poor. Assisting is the fulfillment of justice, tzedek, or loving kindness, and does not equate with superiority.[1] Leviticus (19:14) is disability specific. This is the passage when God warns against cursing the deaf or placing a stumbling block before the blind, referencing two physical conditions, although interpretations include metaphoric references, too. Torah understood the incumbency of justice for people with disabilities before George H. W. Bush signed into law the Americans with Disabilities Act (ADA). This civil rights legislation, motivated by justice, focuses on people, not disability. The ADA ensures that people with disabilities receive equal opportunity in broad areas such as employment, higher education, utilization of public services, and communications.[2]
As with all civil rights legislations, ADA laws were enacted, since dependence on individual definitions of justice and goodwill are unreliable for the establishment of equity. The ADA categorized disability on three tiers: physical or mental impairments that substantially limit one or more major life activities; histories or records of such an impairments; and perceptions by others of impairments (P.L. 101–336). The ADA Amendments Act of 2008 broadened the ADA to include more general limitations, such as self-care (P.L. 110–325).
There is nothing monolithic about disability that includes visible or invisible physical or cognitive conditions; congenital or adventitious onsets—and nobody is exempt from the latter, which may be the result of disease, aging, accidents, and violence; nuanced or extreme variations, stable or progressive diagnoses, among other variables. Those with visible disabilities usually have to explain what they can do; those with invisible differences have to explain what they cannot do. However, Judaism did not need the ADA to categorize disabilities, since mention of diverse disabilities and conditions abound in Tanakh. These references describe notable personalities, identify impairments, or are used figuratively. Biblical personalities, including Isaac, Jacob, and Moses, were not exempt from disability, but even their conditions did not preclude distorted notions of disability and misapplied justice—at best—especially in terms of practicing Judaism within the community.
With the best of intentions to preserve Jewish heritage, some of our sages, even in relatively recent times, reinforced that Judaism values those who are most competent at fulfilling mitzvoth,[3] which would exclude people with disabilities from full communal participation. Biblical and rabbinic texts reflect the general thinking of their time, and grouped diverse disability types together.[4] A seventeenth-century rabbi in Israel questioned whether non-disabled people are allowed to violate Shabbat to save a Deaf person.[5] Violating Shabbat to save a life is usually justified with the understanding that the one saved will keep future Shabbats. The rabbi felt that since the Deaf are not obligated to keep Shabbat, why should they be saved? The Hafetz Hayyim was shocked by this rabbi's thinking.[6] To grant the rabbi some fairness within a historical framework, the deaf experience of yesteryear, marked by the inability to communicate with language prior to sign language, is not comparable to the experience of today. Still, the casual approach to the life of any group of people is disturbing.
In another illustration of equating disability with the inability to fulfill mitzvoth, which presupposed how God saw people with disabilities, Marx cites Numbers Raba 7:1:
When Israel came out of Egypt, the vast majority of them were afflicted with some blemish. Why? Because they had been working in clay and bricks and climbing to the tops of buildings. Those who were engaged in building became maimed through climbing to the top of the layers of stone. Either a stone fell and cut off the worker's hand, or a beam or some clay got into his eyes and he was blinded. When they came to the wilderness of Sinai, God said, "Is it consonant with the dignity of the Torah that I should give it to a generation of disfigured persons? If, on the other hand, I wait until others take their place, I shall be delaying the Revelation." What, then, did God do? He bade the angels come down to Israel and heal them.
Marx writes "Why did God need to heal those with disabilities before He could offer them the Torah? Apparently, partnering with Israel for the Torah required competent partners capable of implementing the precepts and even interpreting them—thus the need for physical and intellectual capabilities."[7]
The intersection of Judaism and disability includes yet other dimensions to attitudes and stigmatization. Some say it was only the most severe disabilities in rabbinic culture that led to exclusion based on the inability to transmit Jewish norms and culture, such as those at the upper end of mental illness. Other might have been regarded as disabled only when their condition prevented them from full participation in communal activities.[8] On the other hand, some rabbinic leaders, especially those with disabilities, countered the notion that people had disabilities due to unsavory character or as punishments for transgressions by stating that God's motives are beyond human comprehension. One sage, the Steipler Rebbe, showed so much respect for individuals with severe disabilities that he rose when they entered a room.[9]
Perceptions of Disability Evolve
The aforementioned seventeenth-century rabbi and others like him notwithstanding, Judaism and most sectors of general society are not tightly stuck in the past when it comes to disability matters. Even terminology has shifted. Over the past 30 years, the term handicapped, hand-in-cap, a beggar, has become unacceptable; the term disabled people has been replaced with people with disabilities—putting people first. The term disability is not used in Tanakh, although its substitute may be blemish or moom, which is a broad description of a disability or impairment.[10] Mooms were probably reflective ADA categories without specificities. Over a 40-year span in the desert, vision and hearing most likely deteriorated, mobility disabilities were acquired, and a percentage of the population probably had cognitive disabilities—a point extended into all of Tanakh.
Monolithic societies did not and do not exist, but prior experiences with disability were vastly different than they are today. Blindness in Tanakh reflected a condition of isolation without mobility and orientation training; deafness was indeed isolating without sign language; and rehabilitation was unavailable for those with mobility disabilities. Weakness from low blood sugar (diabetes), breathing issues (asthma), and cardiac conditions were not addressed. Additionally, there were no special education schools or classes for those with the range of cognitive disabilities. Disability was a personal or family issue; the community did not have to make adjustments nor were there advocates for accommodations. Disability was a pity, a problem of the individual and his family, for which little could be done.
Sampling of Disability References in Tanakh
Blindness and deafness are frequently paired together and constitute a high frequency of disability references, but they are not mirror opposites. Blindness, not a communication disability, thrusts the sighted into new levels of sensitivity and awareness.[11] From the ancients to modern times, fascination with it has contributed to distorted assumptions as the blind have been portrayed from the pitiful to mystical.[12] A mute who lost his hearing prior to acquiring language was presumed to be intellectually undeveloped without cognitive skills for full inclusion and legal responsibility.[13] Blindness has been sensationalized more than deafness throughout the ages, but the frequent literal and metaphoric pairing in Tanakh can render both on a sensational level. In Isaiah, the prophet states, as a rebuke to Israel: "Hear, deaf ones, and look (in order) to see, blind ones. Who is blind, but my servant? Or deaf, as my messenger whom I sent….Seeing much but observing nothing; (having) hearing hear not attending…" (Isiah 42:18–20).
Blindness makes its Torah debut in Parashat Toledot: "And it came to pass, when Isaac had become old and his eyes were too dim to see…" (Genesis 27:1). It seems that he lived most of his life as a sighted person and only old age contributed to disability onset. The same can be said for his son. At the end of his life, Jacob experienced visual loss, as referenced in Vayehi immediately prior to blessing his grandsons, Joseph's sons: "Now Israel's eyes had become heavy with age, [to the extent that] he could not see. So he drew them near to him, and he kissed them and embraced them…" (Genesis 48:10).
There is a covert message in these two descriptions. The text does not indicate depression or a diminishment of selfhood based on reduced vision. Visual loss is presented as a matter-of-fact reality. Reading between scriptural lines, there is no mention of self-identification as men without vision. Rebecca took advantage of Isaac's condition, for a greater good, but Jacob's determination of placing his right hand on the younger grandson was not diminished by his visual loss. He did not accede to Joseph's wishes to place his right hand on the older one's head based upon a self-identity as old, blind, and therefore without the capacity for independent judgment. Additionally, there is no reference that Joseph thought of or treated his father as incapacitated based on visual loss.
In Deuteronomy (28:28), Moses makes clear that "God will strike you with madness and blindness" upon disobeying his word, although blindness here is probably used metaphorically rather than as an ultimate punishment. Perhaps the most seemingly severe passage in Torah regarding disability exclusion, blindness and others, is found in Leviticus (21:16–24) when God states that any of Aaron's descendants "who has a defect, shall not come near to offer up his God's food. For any man who has a defect should not approach: A blind man or a lame one… mis-matching limbs … a broken leg or a broken arm." The biblical scholar Martin Noth minimizes the stark impact this passage might have by stating that these laws were narrowly applied to the functions of the priests within the Temple and did not apply to their other functions.[14] Additionally, broken limbs are temporary conditions.
Preceding this passage, as previously referenced in Leviticus (19:14), God's warning about against cursing the deaf or placing a stumbling block before the blind can be taken literally or metaphorically. Juxtaposing these two passage from Leviticus, is blindness a condition that warrants compassion or punishment? It depends on the definition of blindness. Maimonides defined visual blindness as one kind of blindness because we are all blind in some area of life, a definition which places ability and disability along a continuum. There was also a dispute with Rabbi Yehuda and Rabbi Meir about the ability of a person who is blind to carry out mitzvoth and therefore be included in community religious practices. Rabbi Yehuda disqualifies the blind; Rabbi Meir does not. A talmudic sage who was blind, Rabbi Joseph, concluded that it is disadvantageous for people who are blind to be exempt.[15] Still, blindness or being in the dark has always been considered a threatening status as shown by the ninth plague which rendered darkness to Egyptians in Exodus 10:21–23. In Judges 16:21, the Philistines preferred taking out Samson's eyes to try to destroy him as opposed to limb amputations, which was done to try to destroy Rabbi Akiva.
In addition to blindness in old age, Jacob might have also had a mobility disability after the angel touched his hip socket (Genesis 2:24), but the outcome is ambiguous. Mephiboseth, Jonathan's son, who was dropped by his nurse as an infant, self-identified as man with a mobility disability. Upon speaking to King David he said, "Your servant is crippled" (Saul II 19:27). Throughout Tanakh, there are references to what seem to be cognitive disabilities. In Proverbs, fools are specifically referenced, but it is unclear if the references are to those with learning or developmental disabilities or those who deviate from the right path out of choice not inability. Shoteh, defined as those with a range of cognitive differences, were deemed unable to conduct their own affairs, wed, and not responsible for following mitzvoth.[16]
Moses, the greatest communicator in Torah, self-identified as a man with a disability to resist leadership and appealed to God that "I am not a man of words…I am heavy of mouth and heavy of tongue" (Exodus 4:10). Perhaps it was his disability that caused outbursts of temper since physical expressions were easier for him than articulation, (Shemot 2:11; Shemot 32:19; Numbers 20:1). Yet, there is no reference that Yitro encouraged his daughter to seek another mate due to Moses's speech impediment (Shemot 2:21); nor did Korah proclaim that Moses's disability was a reason to forfeit leadership, (Numbers 16); nor did Moses's siblings (Aaron and Miriam) reference disability when they complained to God about him (Numbers 12:1). These four diverse personalities with different relationships to Moses and different reasons to reference his disability, did not. The only reference to his disability was referenced by Moses himself. Additionally, nowhere in the Torah does it say that "God spoke to Moses, the man with a speech disability, saying…". In other words, disability was only applied in self-description.
…And God created man in His image; in the image of God He created him; male and female He created them.
…Who gave man a mouth, or who makes [one] dumb or deaf or seeing or blind? Is it not I, the Lord?
—Exodus 4:11
People with disabilities were created in God's image, and attitudes toward disability should consider God's part in the creation of disability.[17] The juxtaposition of these two biblical passages continue to be overlooked. Throughout the ages, disability was a stigma, a sign of inferiority, and a reason for shame. Ironically, the second passage is in dialogue with Moses after his selection to be the Israelite leader, thus communicating God's part in assigning disability and His encouragement not to allow disability to be the primary self-identity, whenever possible. Moses had shame; God was not ashamed of him nor did He allow disability to serve as an excuse from any commandment. God was sensitive to Moses, but made clear that provisions would be made so that his disability did not impede ability. Moses spoke through Aaron.
Sensitivity is a personal reaction. Some say that the wording of prayers can create anxiety, such as the morning prayer when we say "Blessed are You…...who opens the eyes of the blind" or the Shemah ("Hear O Israel"). If taken literally, might these wordings stir anxiety? If taken figuratively to mean new insights (opens eyes) or paying due diligence (hearing) to the unity of Hashem, then the wordings are less severe or offensive.[18]
Inclusion of individuals and families where disability is present remains a challenge in the Jewish community, specifically regarding social life, synagogues, and education. These families may be excluded from invitations for Shabbat meals. Families with children with disabilities are both like other families and yet different.[19] The differences may contribute to discomfort since hosts may not know disability protocol or disability-specific protocol, expectations of behavior, or make assumptions about extra work to accommodate the children of their friends.
Synagogue inclusion translates to the awareness for physical modifications for universal access, the availability of texts in alternate formats, retention of sign-language interpreters, and so on. On membership applications, there can be a section to specify special needs; families with disabilities are not uncommon. Planning committees can include members of all ages with disabilities to discuss integration into activities.[20]
Rabbinic institutions and lay leadership seminars can promote disability awareness. Teens can be asked at Kiddush to serve those with disabilities before satisfying themselves. In Jewish education classes and schools, educators can continue to employ strategies and integration to maximize potential, to lessen dependence, and integrate people with disabilities into the community as much as possible.[21] Of course, one has to be realistic. Students with sensory, physical, or cognitive disabilities cannot expect suspensions of trips to museums, theatrical performances, or ski slopes, but accommodations can be offered.
Inclusion also translates to withholding judgment and showing patience. People with hidden disabilities may not be able to fulfill expectations for reasons unknown to the observer. People with limited ability to express thoughts, either due to physical or cognitive conditions, do not expect others to complete their sentences. How many times did God interrupt Moses in the Torah by claiming he is slow of speech? The technicalities of being natural and using words such as see when conversing with people with visual disabilities requires heightened awareness at first, but then becomes causal upon realizing that people are not necessarily defined by disability. Judaism also does not view the individual as defined by disability.[22] People with disabilities frequently claim that attitudes are the greatest barriers toward integration.
Enhancing disability awareness, developing realistic assessments of ability, and appreciating Judaism's overt and covert communications of respectful approaches to disability all contribute to more meaningful engagements. This is a process leading to know "that which is hateful to others."
[1] Zipporah Oliver, "Torah Reflections on Disability," Journal of Judaism & Civilization, 576 (2009), p. 60.
[2] Jane West, The Americans with Disabilities Act from Policy to Practice, New York, 1991, pp. XI–XXXI.
[3] Tzvi C. Marx, "Who Can Be Commanded? Disability in Jewish Thought and Culture," Tikkun Magazine, 29 (2014), p. 34.
[4] Alan Henkin, "The Two of Them Went Together" (Genesis 22:6): Visions of Interdependence," Judaism, 32 (1983), p. 455.
[5] Deaf is capitalized in contemporary disability literature when the term refers to people and not the disability.
[7] Marx, op. cit., p. 35.
[8] Judith Z. Abrams, Judaism and Disability: Portrayals in Ancient Tests from the Tanach through the Bavli, Washington, D.C., 1998, p. 124.
[9] Oliver, op. cit., p. 55.
[10] Marx, op. cit., p. 33.
[11] Faith Fogelman, "Blind Adults," in Social Work with Groups, ed. by A. Gitterman & R. Salmon), New York, 2009, pp. 189–191.
[12] Donald Kirtley, The Psychology of Blindness, Chicago, 1975.
[13] Henkin, op. cit., p. 454.
[15] Marx, op. cit., pp. 34–35.
[17] Oliver, op. cit., p. 62.
[18] Jeffrey M. Cohen, "Are These Blessings Really Offensive," Judaism, 35 (1986), pp. 340–341.
[20] Erik W. Carter, Including People with Disabilities in Faith Communities: A Guide for Service Providers, Families, & Congregations, Baltimore, 2007, pp. 89–103.

redpajama_set_name: RedPajamaCommonCrawl


The credit score is just like the marks you got in your exams in schools or colleges. It is made by a society named CIBIL. CIBIL is a part of trans union. So every other time you get to spend your hard earned money you must think to spend it wisely. It is so in case of credit card users. Whenever you shop using a credit card you don't pay the amount at the same time but someday it has to be paid. This is being tracked by the cibil, i.e. when do you return the amount. What is the time you take to return and every such thing. Gathering all the information, it prepares a credit score or credit report. It cant be viewed by normal citizens casually. It needs a token amount to be submitted. It is a kind of rating of your spending and returning. You will be judged on a ten point scale.
It has a big benefit financially. One thing everybody is aware of the way banks serve their customers. These days they have grown quite a bit but usually it takes longer to get served. And if your need is getting a loan then it is simply rounds of banks in the entire week before your loan gets sanctioned and processed. But this behavior is not due to their slow service but is dependent on your credit score. Here lies the importance of your credit score. The banks provide loans to customers who are in terrible need and will be able to pay it in future. They cant simply sanction loans to people with no credibility of repaying it. So this condition to check whether a person is capable, credible and will be able to pay in the future is decided by the credit score.
The credit score is a deciding factor as it in turn regulates your repaying capacity and worth of an individual. So if you pay your credit card amount on time, your score is bound to escalate. This simply means that you have the patience, right vision, knowledge of using your credit card and paying it before time to avoid any late charges. So an individual with good credit score is likely to receive the loan faster as compared to the one having a poor score.
Further a person with a good credit score is likely to pay lesser rate of interest when you pay for your credit card or for any loan amount. This is like building your impression and image as per your decision. You decide the time required for any financial work or transactions. So if such things are possible why not to make it better. There are lot of tips from financial adviser to improve your credit score, view your report and manage funds accordingly.
So it is always advisable to keep your score high by returning the amount spent on time so as to get the further benefits from banks. Now that you know a lot of credit score, you must be prepared enough to make it higher. Hopefully you are in a position to do that.
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text:
Jacob Zuma| Advocate Dali Mpofu Can't Wait As This Just Happened.
By Firedadj (self media writer) | 5 months ago
Finally a win for former Statesman Jacob Zuma and his legal team. The legal team of Jacob Zuma and advocate Dali Mpofu is ecstatic for the latest developments in Jacob Zuma's upcoming alleged corruption trial which will be heard by the Pietermaritzburg High Court on August 10th.
Jacob Zuma who is currently in prison serving a 15 months sentence for Contempt of court, has something to smile about now, as his legal team has finally done something right in the former Presidents favour.
The legal team succeeded in their attempt to have the trial in OPEN court, and their have been very successful in their attempt as they have been awarded their request.
The JacobGZuma foundation wasted no time as they shared the revelation of good news with the public when they released the good nows on their official twitter platform.
The trial involves the two accused, first Jacob Zuma and second Thales South Africa (PTY) Ltd. And seeing the court will be open for trial, Zuma will have some Allies behind him for the specified case.
The foundation posted, "Breaking News Victory to the constitution. Thank you to the legal team. 10 August in Pietermaritzburg will be OPEN court as per the submission of our capable legal team. Now Mr Downer, will be processed properly, Adv Dali Mpofu SC can't wait."
The court is open on the 10th of August for the trial but the court has issued Covid precautionary measures for those who feel to be present. The court ask all to wear masks on the occasion and practice social distancing as they will restrict the number of attendees.
The fact that the court will be open is a sweet victory to Jacob Zuma and his legal time, although they still have a long journey to complete before they can reach their destination which is proving the innocence of Jacob Zuma on all charges brought forward of alleged corruption.
Comment, like, share, and follow me Firedadj for more insightful news.
https://twitter.com/JGZ_Foundation/status/1422815836407050240?s=20
Content created and supplied by: Firedadj (via Opera News )
Allies Dali Mpofu Jacob Zuma JacobGZuma OPEN
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MUVHANGO STAR. I am having a bright future for myself


So, what do we have in the not-so-new school?
example computer adaptive testing, we have natural language processing.
some to get good marks, some have to be mediocre and some have to be poor.
And we use these very sophisticated technologies just simply to solve people.
Now one of the things is that our education system is already sorted.
to get into medicine you've gotta get some incredible mark.
we need to put them across these curves, because they're already very similar.
put them across the curve of inequality, and we use these technologies to do those.
What a crazy thing to do, and why do we do it?
it's about society where there must be a few that are successful in order for.
them there relative to the others within that particular cohort.


A spectator touches the glass as she reads a few lines on a window display at Macy's Herald Square Christmas window unveiling on Nov. 15, 2012, in New York. Macy's kicked-off the season with an evening of holiday performances at the annual Christmas window unveiling in Herald Square.
A pedestrian walks by a newly-unveiled window display at Macy's Herald Square on Nov. 15, 2012 in New York.
Bloomingdale's 59th Street unveils the 2012 Holiday Windows with a Cirque Du Soleil performance at Bloomingdale's 59th Street on Nov. 13, 2012, in New York.
Atmosphere at Henri Bendel holiday window unveiling 2012 at Henri Bendel on Nov. 15, 2012, in New York.
A general view of atmosphere at Saks Fifth Avenue's holiday window unveiling on Nov. 19, 2012, in New York.
Details of a holiday window display are shown during the Lord & Taylor Flagship holiday window unveiling at Lord & Taylor on Nov. 13, 2012, in New York.
One of the holiday window displays at the Lord & Taylor Flagship holiday window unveiling at Lord & Taylor on Nov. 13, 2012, in New York.


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Your Game Time Watch comes with a 1 year Warranty. The owner is warrantied for up to 1 year from the original date of which it was purchased against defects in materials and workmanship under the terms and conditions of this warranty. There will also be proof of purchase required.
The warranty covers the subsequent: Watch Movements, Hands, Dial and Crown.
30M or 3ATM water resistance only protects against water splashes. This does not include any submersion including showering, bathing, swimming or washing dishes.
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It is easy to say that you save customers time, money and stress. But does it really work?
We felt it would be helpful to share an actual scenario. Of course, we won't disclose the names of the customers, salespeople or dealerships, but the vehicle, prices and time frame are all accurate.
Spoiler alert -- we saved the customer $6,242 off the MSRP of a new 2017 Jeep Cherokee. They contacted us on a Tuesday afternoon, and on Saturday morning the salesperson delivered the Jeep to their house. They never even had to visit the dealership.
Jim and Pam gave us a call on a Tuesday to ask questions about our service and how everything would work. After discussing it overnight, they made a very wise decision -- to sign up with us!
At the time they requested on Wednesday afternoon, we called them to conduct our initial consultation. Jim and Pam had a pretty good idea of what they wanted, so our job was a little bit easier.
They wanted a new 2017 Jeep Cherokee Limited. We talked about the options they wanted and the colors they preferred. The were most interested in getting a 4x4, the V6 engine, leather seats and navigation. They preferred black or dark gray and black interior. They were passing one of their vehicles they have now down to their son, so they wouldn't be trading in a vehicle. They had been planning on this for a few years, so they had been able to save up enough to pay for the vehicle without financing. They both work full time jobs, so they were very interested in having the dealership deliver the Jeep to their house.
All together, the consultation took about 10 minutes.
That evening, we contacted the 5 closest Jeep dealerships to their house. Of the 5 dealerships, 2 were pretty quick to get back to us. 2 of the dealerships took a little "extra prodding," but did get back to us. Believe it or not, it took 1 dealership 3 days to finally respond.
Quick tangent -- believe it or not, this is a pretty common. For whatever reason, we usually get 2-3 dealerships that are great in getting back to us. 2-3 dealerships we have to contact a few times before they contact us, and usually 1 dealership that never calls or emails or takes forever to finally respond. When we talk to customers who have done their own shopping before, they tell us they experience a similar breakdown. This still blows us away. But one less stressful thing our customers have to deal with.
Our first step, with any customer, is to make sure we get the right vehicle. Before we start asking for prices or start negotiating, we have the dealerships send us window stickers and pictures to vehicles that would work. This is one of the most critical steps in our process. We take extra time to review each window sticker to make sure it has each option and the preferred colors.
In this example, 1 dealership sent us a window sticker to a 4x2 Cherokee instead of a 4x4 Cherokee, and 1 dealership sent over a white Cherokee instead of black or dark gray. Again, this is very common. No matter how clear we are with the dealership, we always get back vehicles that either are the wrong color or don't have the correct options.
By Thursday afternoon, we had received correct window stickers from 4 dealerships. The 5th dealership still hadn't contacted, so we decided to move on without them.
While we're working with the dealerships, we sent updates to the Jim and Pam about twice a day -- one around lunchtime and other around 5-6pm. Just a quick email to let them know how we're doing.
Now, we began negotiating with the dealerships. The most difficult part of negotiating is to make sure the dealerships are using the correct incentives from the manufacturer. A lot of dealerships try to beef up the "savings" by including military rebates, conquest lease rebates, etc -- incentives that a small portion of customers actually qualify for.
Once we got a suitable deal from one of the dealerships, we emailed Jim and Pam our "Breakdown Sheet." Attached is the actual one we emailed them (again we changed the names to protect the innocent).
After they had a chance to review the "Breakdown Sheet," we gave them a call to walk through all the details. The phone call lasted about 10 minutes. We were able to answer all of their questions -- mostly when could they get the Jeep, could it be delivered to their house and why are we are so amazing.
After Jim and Pam agreed to the deal, we contacted the dealership. We sent over the necessary documents that the dealership would need -- their driver's licenses and their auto insurance information. Note, this is the first time that we gave any of the dealerships Jim and Pam's information (name, address or phone number). We instructed the salesperson that the vehicle would have to be delivered to Jim & Pam's house. The salesperson called Pam directly to setup a day and time that would work.
Saturday morning, Jim and Pam woke up and enjoyed breakfast in their house (we assume they did), and at 10am the salesperson arrived to deliver their new Jeep Cherokee. While they were taking delivery, we remained "on call" in case they had any questions. After reviewing the Jeep and signing the paperwork at their kitchen table, Jim and Pam were proud new owners of a Jeep Cherokee!
In the end, Jim and Pam purchased the vehicle for $6,242 off of MSRP and $1,224 under factory invoice. They contacted us on Tuesday afternoon to ask questions about our service, and their vehicle was delivered to their house on Saturday morning. They spent about a total of 30 minutes on the phone with us. We exchanged a few texts and emails during the week. They also spent 0 minutes at dealerships.
Jim and Pam could not have been happier. That's what we're about -- serving people and providing the best car buying experience ever.


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Trump's Not The Only One Undermining the Rule of Law
September 6, 2017 Criminal Justicefree press, judicial misconduct, private prison companies, rule of lawSheila
One of the many reasons Trump's pardon of Arpaio was so appalling was the nature of Arpaio's behavior during the years he was sheriff. Trump's pardon essentially endorsed the abuse of power.
Every time a public official–cloaked in the authority of the state–engages in self-serving, corrupt or unlawful behaviors, government legitimacy suffers. The most central principle of the rule of law is that no one is above it; the rules apply equally to the governed and those who do the governing.
Of course, if we don't know what government officials are doing, we can't enforce the rules.
One of the reasons our Constitution explicitly protects freedom of the press is because the press acts as a "watchdog," ferreting out official misconduct. When Trump attacks unflattering coverage as "Fake News," when Arpaio criticizes the press for pointing out that his actions are racist, they are attempting to delegitimize a critical element of Constitutional accountability.
Mother Jones recently provided an excellent example of how the system is supposed to work. The magazine investigated and uncovered a Judge's conflict of interest in the aftermath of an immigration raid that netted 400 undocumented workers. As the article notes, such workers are
usually charged with civil violations and then deported. But most of these defendants, shackled and dragging chains behind them, were charged with criminal fraud for using falsified work documents or Social Security numbers. About 270 people were sentenced to five months in federal prison, in a process that one witness described as a "judicial assembly line."
Overseeing the process was Judge Linda R. Reade, the chief judge of the Northern District of Iowa… The incident sparked allegations of prosecutorial and judicial misconduct and led to congressional hearings. Erik Camayd-Freixas, an interpreter who had worked at the Waterloo proceedings, testified that most of the Spanish-speaking defendants had been pressured to plead guilty…
Yet amid the national attention, one fact didn't make the news: Before and after the raid, Reade's husband owned stock in two private prison companies, and he bought additional prison stock five days before the raid, according to Reade's financial disclosure forms. Ethics experts say these investments were inappropriate and may have violated the Code of Conduct for United States Judges.
The subsequent discovery of emails and memos from Immigration and Customs Enforcement showed that in the months leading up to the raid, Judge Reade had repeatedly met with immigration officials and federal prosecutors. She had also attended a meeting with officials from the US Attorney's Office where "parties discussed an overview of charging strategies," according to ICE memoranda. In those meeting she learned that about 700 arrests were anticipated.
I've previously argued that prisons should never be privatized. Not only is incarceration an inherently governmental function, but the private prison industry lobbies (often successfully) for counterproductive public policies. Currently, CCA and Geo, the two largest prison companies, are actively resisting criminal justice reforms and the decriminalization of marijuana. The Mother Jones article points to a less-recognized danger–public officials succumbing to the temptation to "enhance" the value of their investments.
Today, dozens of people who were sentenced by Reade while her husband owned prison stock remain behind bars. According to the US Sentencing Commission, the Northern District of Iowa, where Reade sits, sends a significantly higher proportion of defendants to prison, and with longer sentences, than the national average.
Can we spell "appearance of impropriety"?
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11 thoughts on "Trump's Not The Only One Undermining the Rule of Law"
You were kind to Judge Reade and her husband. Can we spell "lining their own pockets"?
Perhaps it is time for one and all to watch again the movie Judgement at Nuremberg. At the heart of that movie the Germans on trial were the judges who twisted the law for evil and their own gain. Their defense attorney used false equivalency over and over again to confuse the matter. The locals tried to excuse themselves from complicity although they were guilty by doing nothing to stop the injustice.
What has been happening… is happening, in this country for years now, is nothing less than the destruction of the rule of law and replacing it with a dictatorship by Nazi minded Republicans.
Watching "Judgement at Nuremberg" should be accompanied by watching the made for TV movie, "Andersonville". The rules and format for the Nuremberg trials were based on the trial by Union prisoners in Andersonville prison to try a group of Union prisoners who preyed on other Union prisoners (sounds like today's government) and was allowed by the Confederate General, not an American but a Dutchman, with no interference by the Confederate guards. The only execution of a Confederate after the Civil War ended was that Dutchman who was court martialed and hanged for allowing the deplorable conditions in the prison.
I mention that dark chapter in our history to reach this question; how do we force the Republican Congress to begin the trials against this Republican government when so many of them are "…Undermining the Rule of Law" in this country? Where would we begin to sort them out? Who could we trust to do the sorting? You might also want to watch the TV movie, "The Execution of Private Slovic"; the only American member of the military to be executed for desertion during WWII. Pvt. Slovic was a barely above retarded young man drafted into the army, separated from his troop during battle and wandered through the battlefields till he found an American group of soldiers to explain he was lost. His situation was immediately reported to officers. He was imprisoned, court martialed and executed as a deserter. He was a scapegoat as was the Dutch General from Andersonville prison to give the appearance this government was "doing something".
We are witnessing the current government busily "doing something" to appear they are doing their jobs as they simply pass along the "deconstruction" of democracy and our government by Trump and his White House appointees – and family members – as they empty our tax base supporting their personal pleasures.
Should we be spelling "criminal activity"?
http://www.motherjones.com/politics/2016/06/history-of-americas-private-prison-industry-timeline/
http://m.huffpost.com/us/entry/9191868
You can't trust politicians just like Sheila says
It's interesting that Sheriff Joe had to be charged with contempt of court, because it is not a criminal offense to violate the Constitution.
Gerald E. Stinson says:
Reade and the sheriff should share a prison cell and discuss their improprieties. Trump's "pardon" compounds the felony both directly and indirectly. Democracy is the loser, and I don't know how many more hits democracy can take before it founders due to authoritarian controls.
mike from iowa says:
http://matzav.com/controversial-judge-linda-reade-from-rubashkin-case-to-preside-over-halal-trial/
Our Ms Reade has been busy.
Michelle Alexander, author of "The New Jim Crow" pointed significant blame on Bill Clinton for signing laws which eventually incarcerated a large number of black prisoners into the private prison industry.
As she pointed out, "You know the media is doing a great job of lying to the people because the black community supported Hillary Clinton."
Kind of like how Sheila captured from the Mother Jones article: "Yet amid the national attention, one fact didn't make the news…"
Trump is right, but for all the wrong reasons. Our media is fake or propaganda. Thankfully, for those who've discovered Noam Chomsky's, "Propaganda Model", we know why the media behaves the way it does. It has the power but doesn't use it as intended. Like the private prison industry, it's a for profit business which forces it to comply with the wishes of advertisers. 😉
I used to believe democracy was pretty robust. Mistakes were made but generally progress appeared at a pretty reliable rate and the good guys outnumbered the bad almost always. We were on average bright and informed enough to separate the wheat from the chaff and enough patriotic people made it to the polls to keep things on an even keel.
Are there knobs that can be adjusted to re-tune the system back to functional? It's been revealed that the system is not idiot proof and one disingenuous person can destroy the unwritten norms that allowed the system to function.
If democracy doesn't work, what does?
I probably won't get to know.
Todd; when I sit in front of my big screen TV and actually watch Trump's ugly and lying rants coming directly out of HIS mouth, read his ridiculous Tweets and see how he incites people at his preemptive 2020 campaign rallies…then watch him screech or Tweet "fake news, fake news", am I to believe Donald Trump or my lying eyes?
I have watched him on the national news for more than 30 years with his marriages, divorces, bankruptcies, getting more family money to start new businesses, sexual affairs, ripping off and destroying small businesses and using highly paid attorneys in court to order he pay only 30 cents on the dollar IF he pays at all. I watched him throughout 2015 and 2016 with his denigrating President Obama at almost every rally and speech while highly praising Vladimar Putin, including the day he asked the Russians to find Hillary's 30,000 E-mails and publicize them, and now we are supposed to believe he had no connection to the Russians?
Manuel Colunga-Hernandez says:
No. I think we can just call it what it is – A CRIME A crime against Humanity.