This paper presents the techno-economic performance analysis of Jatropha biodiesel-fired power plants in comparison with natural gas- and diesel-fired plants. Jatropha biodiesel can be substituted for natural gas in industrial gas turbines at a slight loss in power output of ∼2% and plant efficiency of ∼1%. The exclusive use of the fuel in heavy duty industrial gas turbines is not economically viable at existing electricity generation prices in Nigeria, except fuels are restricted to combined cycle engines and considered as biomass power plants. The Levelized Cost of Electricity (LCOE) of the Jatropha biodiesel-fired plants varied from $0.203-0.252/kWh, values that are below the cost of self-generated electricity (SGE) in Nigeria —$0.45-0.70/kWh. To integrate Jatropha biodiesel into existing power plants, a minimum production-based incentive (PBI) of $0.052-0.082/kWh can be provided for up to nine years or maximum partial fuel substitution (PFS) of 33-40% can be mandated, depending on the mode of operation. A guaranteed fuel price of $0.18-5/gallon can be ensured, depending on electricity contract price. A carbon tax up to $100/tCO2 can also be imposed on natural gas-fired plants, but this does not ensure economic viability. The high cost of SGE in Nigeria uncovers an opportunity for embedded power generation.


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text:
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redpajama_set_name: RedPajamaGithub


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Steamworx, a sound library for Alchemy by Camel Audio, has been adapted and optimised for Alchemy Mobile.
Pricing and availability. Camel Audio's Steamworx for Alchemy Mobile is available now, as an in-app purchase for 4.99 USD / 3.99 EUR / 2.99 GBP. Also included are three demo projects, to remix or use as the basis for new songs.
Camel Audio has announced Artificial Intelligence, the 30th Sound Library for their sample manipulation synthesizer, Alchemy. They tell us that Artificial Intelligence draws inspiration from the futuristic, glitch-driven side of electronic music and is packed full of twisted, abstract soundscapes, intricately detailed sound effects, stuttering digital rhythms and warped synths and basses. They say that, with eight carefully designed remix variations for every preset, it's easy to tweak the sounds to fit your music, and with a full set of tags, finding the right sound is just a click away.
The desktop version of Artificial Intelligence is available now from the Camel Audio shop for 59 USD / 49 EUR / 39 GBP. It's also included in Alchemy Complete which comprises Alchemy and 30 Sound Libraries at a discount of over 50%.
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Dan Worrall has done it again and created a great tutorial on granular synthesis with Alchemy. It covers all aspects of the granular engine as well as explaining in detail how the position and stretch knobs can be used to create all kinds of effects. All Alchemy videos are now available for everyone to watch, even if you don't own Alchemy yet.
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text:
Ruth Rabbah 5:3רות רבה ה׳:ג
Chapter 5 ה׳
הוּא הָיָה עִם דָּוִיד בַּפַּס דַּמִּים (דברי הימים א יא, יג), רַבִּי יוֹחָנָן אָמַר בַּחֲקַל סוּמַקְתָּא. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר בַּפַּס דַּמִּים, שֶׁמִּשָּׁם פָּסְקוּ דָמִים. (דברי הימים א יא, יג): וְהַפְּלִשְׁתִּים נֶאֶסְפוּ שָׁם לַמִּלְחָמָה וַתְּהִי חֶלְקַת הַשָֹּׂדֶה מְלֵאָה שְׂעוֹרִים, כָּתוּב אֶחָד אוֹמֵר שְׂעוֹרִים, וְכָתוּב אֶחָד אוֹמֵר (שמואל ב כג, יא): עֲדָשִׁים, רַבִּי יַעֲקֹב אָמַר עֲדָשִׁים הָיוּ אֶלָּא שֶׁהָיְתָה עִנְבוּתָן דּוֹמִין לִשְׂעוֹרִין. רַבִּי לֵוִי אָמַר הַפְּלִשְׁתִּים שֶׁבָּאוּ גְּבוֹהִים כִּשְׂעוֹרִים וְהָלְכוּ נְמוּכִים כַּעֲדָשִׁים. (דברי הימים א יא יד): וַיִּתְיַצְּבוּ בְתוֹךְ הַחֶלְקָה וַיַּצִּילוּהָ, וְכָתוּב אֶחָד אוֹמֵר (שמואל ב כג, יב): וַיַּצִּילֶהָ, אֶלָּא מְלַמֵּד שֶׁהֶחֱזִירוּהָ לִבְעָלֶיהָ, שֶׁהָיְתָה חֲבִיבָה עֲלֵיהֶם כְּשָׂדֶה מְלֵאָה כַּרְכּוֹם. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר שָׁנָה אַחַת הָיְתָה וּשְׁתֵּי שָׂדוֹת הָיוּ. פְּשִׁיטָא לֵיהּ לְאַבֵּד וְלִתֵּן דָּמִים מַה צְּרִיכָה, אִין תֹּאמַר לְאַבֵּד אֲבָל לֹא לִתֵּן דָּמִים, עַד כַּדּוּן הִיא צְרִיכָה אֵי זוֹ מֵהֶן לְאַבֵּד שֶׁל עֲדָשִׁים אוֹ שֶׁל שְׂעוֹרִים, שֶׁל עֲדָשִׁים אֹכֶל אָדָם, שֶׁל שְׂעוֹרִים אֹכֶל בְּהֵמָה. שֶׁל עֲדָשִׁים אֵין הָעֹמֶר קָרֵב מֵהֶן, וְשֶׁל שְׂעוֹרִים קָרֵב מֵהֶן. שֶׁל עֲדָשִׁים אֵין מַפְרִישִׁין מֵהֶן חַלָּה, שֶׁל שְׂעוֹרִים מַפְרִישִׁין חַלָּה. רַבָּנָן אָמְרִין שָׂדֶה אַחַת הָיְתָה וּשְׁתֵּי שָׁנִים הָיוּ, וַהֲלֹא נִלְמַד מִשֶּׁל אֶשְׁתָּקַד, שֶׁאֵין לְמֵדִין מִמַּעֲשֶׂה. (דברי הימים א יא, יז): וַיִּתְאָו דָּוִיד וַיֹּאמַר מִי יַשְׁקֵנִי מַיִם, רַבִּי חִיָּא אָמַר הֲלָכָה נִצְרְכָה לוֹ. וַיִּבְקְעוּ הַשְּׁלשָׁה, וְלָמָּה שְׁלשָׁה שֶׁאֵין הֲלָכָה מִתְבָּרֶרֶת אֶלָּא בִּשְׁלשָׁה. וַיִּשְׁאֲבוּ מַיִם מִבּוֹר בֵּית לֶחֶם אֲשֶׁר בַּשַּׁעַר וַיִּשְׂאוּ וַיָּבִאוּ אֶל דָּוִיד וְלֹא אָבָה דָוִיד לִשְׁתּוֹתָם. וְלֹא אָבָה שֶׁתִּקָּבַע הֲלָכָה לִשְׁמָן, עֲשָׂאָהּ מַסֶּכְתָּא וּקְבָעָהּ הֲלָכָה לְדוֹרוֹת, מֶלֶךְ פּוֹרֵץ לַעֲשׂוֹת לוֹ דֶרֶךְ וְאֵין מְמַחִין בְּיָדוֹ. בַּר קַפָּרָא אָמַר חַג הָיָה, וְנִסּוּךְ הַמַּיִם הָיָה, וּוִתּוּר בָּמָה הָיָה. וַיִּבְקְעוּ הַשְּׁלשָׁה, וְלָמָּה הָיוּ שְׁלשָׁה, אֶחָד הוֹרֵג וְאֶחָד מְפַנֶּה אֶת הַהֲרוּגִים, וְאֶחָד מַכְנִיס הַצְּלוֹחִית בְּטָהֳרָה. רַבִּי חוֹנְיָא בְּשֵׁם רַבִּי יוֹסֵף הִלְכוֹת שְׁבוּיָה נִצְרְכָה לֵיהּ. רַבִּי שִׁמְעוֹן בְּרַבִּי אָמַר בִּנְיַן בֵּית הַמִּקְדָּשׁ תָּבַע.
"He was with David at Pas-dammim (1 Chronicles 11:13)": Rabbi Yochanan said "in the red field". Rabbi Samuel son of Nachmani said "in Pas Dammim, because from there blood was split (pasqu damim). "And there the Philistines were gathered together to battle, where was a plot of ground full of barley (1 Chronicles 11:13)" and scripture further says: "And the Philistines were gathered together into a troop, where was a plot of ground full of lentils (2 Samuel 23:11)". Rabbi Jacob said: "lentils" this is because the lentils were like barley". Rabbi Levi said: "the Philistines that gathered were as tall as barley and they walked as high as lentils". "But they stood in the midst of the plot, and defended it (1 Chronicles 11:14)" and scripture further says "But he stood in the midst of the plot, and defended it (2 Samuel 23:12)". This teaches that they returned it to its owners and it was precious to them like a field full of saffron. Rabbi Samuel the son of Nachman said: "it was one year and there were two fields." The simple explanation for it is to destroy and to shed blood; why is it necessary to state this? Indeed, you would say to destroy but not to shed blood. And so it was necessary to say from where this came, "to destroy" either lentils or barley, as man eats lentils and animals eat barley. From lentils the omer is not offered, and from the barley it is. From lentils challah is not dedicated, and from barley it is. The rabbis said: "there was one field and two years; has it not been learned "from the previous year" that there is no teaching from experience?" "And David longed, and said: 'Oh that one would give me water to drink of the well of Beth-lehem, which is by the gate!' (1 Chronicles 11:17)". Rabbi Chiyya said: "halakhah is needed for this. "And the three broke through the host of the Philistines, and drew water out of the well of Beth-lehem, that was by the gate, and took it, and brought it to David; but David would not drink of it (1 Chronicles 11:18)". And he did not want that the halakhah become permanent in reference to that, as if he had made a legal subject and the halakhah became permanent for the future, "that a king may break the law to make a way for himself and there is no one to stop him". The son of Kappara said: "it was a festival and the water was a libation and he was overly zealous for what it was. "And the three broke through": and why were there three? One was killing, and one was clearing away the corpses, and on was purifying the flask. Rabbi Chonya in the name of Rabbi Joseph: "the law of the captive applies to this". Rabbi Shimon in the name of Rabbi said: "the [law of] the building of the Temple applies".
וַתִּפֹּל עַל פָּנֶיהָ וַתִּשְׁתַּחוּ אָרְצָה וגו' (רות ב, י), מְלַמֵּד שֶׁנִּתְנַבְּאָה שֶׁהוּא עָתִיד לְהַכִּירָהּ כְּדֶרֶךְ כָּל הָאָרֶץ.
"Then she fell on her face, and bowed down to the ground (Ruth 2:10)" this teaches that she prophesied she was going to be familiar like the way of the whole earth.
וַיַּעַן בֹּעַז וַיֹּאמֶר לָהּ הֻגֵּד הֻגַּד לִי (רות ב, יא), לָמָּה שְׁתֵּי פְּעָמִים הֻגֵּד הֻגַּד לִי, הֻגַּד לִי בַּבַּיִת, הֻגַּד לִי בַּשָֹּׂדֶה. כֹּל אֲשֶׁר עָשִׂית אֶת חֲמוֹתֵךְ אַחֲרֵי מוֹת אִישֵׁךְ, שֶׁאֵין תַּלְמוּד לוֹמַר בְּחַיֵּי אִישֵׁךְ. וַתַּעַזְבִי אָבִיךְ וְאִמֵּךְ וְאֶרֶץ מוֹלַדְתֵּךְ זוֹ אִיפַרְכִיָּא שֶׁלָּךְ. וַתַּעַזְבִי אָבִיךְ וְאִמֵּךְ מֵעֲבוֹדַת כּוֹכָבִים שֶׁלָּךְ, שֶׁנֶּאֱמַר (ירמיה ב, כז): אֹמְרִים לָעֵץ אָבִי אַתָּה וְלָאֶבֶן אַתְּ יְלִדְתָּנִי. וְאֶרֶץ מוֹלַדְתֵּךְ, זוֹ שְׁכוּנָתָהּ. וַתֵּלְכִי אֶל עַם אֲשֶׁר לֹא יָדַעַתְּ תְּמוֹל שִׁלְשׁוֹם, שֶׁאִלּוּ תְּמוֹל שִׁלְשׁוֹם, לֹא הָיִית.
"And Boaz answered and said unto her: 'It hath fully been told (hugad hugad) to me (Ruth 2:11)." Why is the verb "been told (hugad)" repeated two times? It "was told to me" in the house; it "was told to me" in the field. "All that you have done for your mother-in-law since the death of your husband": surely this also includes the life of her husband. "and how you left your father and your mother, and the land of your birth": "the land of your birth" this is your prefecture. "And left your father and your mother": from your idolatry, as it is said "Who say to a tree: 'You are my father', and to a stone: 'You have brought us forth' (Jeremiah 2:27)". "And the land of your birth": this is her village. "And have come unto a people that you did not know yesterday": if "yesterday", you would not have been [accepted].
יְשַׁלֵּם ה' פָּעֳלֵךְ וּתְהִי מַשְׂכֻּרְתֵּךְ שְׁלֵמָה מֵעִם ה' (רות ב, יב), אָמַר רַבִּי חָסָא אֲשֶׁר בָּאת לַחֲסוֹת תַּחַת כְּנָפָיו. אָמַר רַבִּי אָבוּן שָׁמַעְנוּ שֶׁיֵּשׁ כְּנָפַיִם לָאָרֶץ, שֶׁנֶּאֱמַר (ישעיה כד, טז): מִכְּנַף הָאָרֶץ זְמִרֹת שָׁמַעְנוּ. וּכְנָפַיִם לַשֶּׁמֶשׁ, שֶׁנֶּאֱמַר (מלאכי ג, כ): וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ. וּכְנָפַיִם לַחַיּוֹת, שֶׁנֶּאֱמַר (יחזקאל ג, יג): וְקוֹל כַּנְפֵי הַחַיּוֹת. וּכְנָפַיִם לַכְּרוּבִים, שֶׁנֶּאֱמַר (מלכים א ח, ז): כִּי הַכְּרוּבִים פֹּרְשִׂים כְּנָפַיִם. וּכְנָפַיִם לַשְֹּׂרָפִים, שֶׁנֶּאֱמַר (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם. בֹּא וּרְאֵה כַּמָּה גָדוֹל כֹּחָן שֶׁל צַדִּיקִים, וְכַמָּה גָדוֹל כֹּחָהּ שֶׁל צְדָקָה, וְכַמָּה גָדוֹל כֹּחָן שֶׁל גּוֹמְלֵי חֲסָדִים, שֶׁאֵין חָסִין לֹא בְצֵל שַׁחַר, וְלֹא בְצֵל כַּנְפֵי אֶרֶץ, וְלֹא בְצֵל כַּנְפֵי שֶׁמֶשׁ, וְלֹא בְצֵל כַּנְפֵי חַיּוֹת, וְלֹא בְצֵל כַּנְפֵי כְּרוּבִים, וְלֹא בְצֵל כַּנְפֵי שְׂרָפִים, אֶלָּא בְּצֵל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁנֶּאֱמַר (תהלים לו, ח): מַה יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן.
"Hashem recompense your work, and be your reward complete from Hashem, the God of Israel, under whose wings you have come to take refuge (Ruth 2:12)." Rabbi Chasa said: Solomon will be your reward". "Under whose wings (kenafayv) you have come to take refuge": Rabbi Avun said: "We have heard that there are wings (kenafayim) of the earth, as it is said "From the uttermost part (kenaf)of the earth have we heard songs (Isaiah 24:16)". And there are wings for the sun, as it is said "But unto you that fear My name shall the sun of righteousness arise with healing in its wings (kenafeyha)(Malachi 3:20)". And there are wings to the chayyot (class of angels) as it is said "and the noise of the wings of the chayyot (Ezekiel 3:13). And there are kings to the cherubim, as it is said "for the cherubim spread out their wings (1 Kings 8:7)". And there are wings to the seraphim, as it is said "seraphim were standing above and each had six wings (Isaiah 6:2)". Come and see how great is the strength of the righteous and how great the strength of righteousness, and how great the strength of those who complete good deeds, because they take refuge not in the shadow of dawn, or the shadow of the "wings" of the earth, nor in the shadow of the wings of the sun, nor in the shadow of the wings of the chayyot, the cherubim or the seraphim. Rather, they are in the shadow of he who spoke and the universe was, as it is said "How precious is your lovingkindness, O God! and the children of men take refuge in the shadow of your wings (Psalm 36:8)"".
וַתֹּאמֶר אֶמְצָא חֵן בְּעֵינֶיךָ אֲדֹנִי וגו' וְאָנֹכִי לֹא אֶהְיֶה כְּאַחַת שִׁפְחֹתֶךָ (רות ב, יג), אָמַר לָהּ חַס וְשָׁלוֹם אֵין אַתְּ מִן הָאֲמָהוֹת, אֶלָּא מִן הָאִמָּהוֹת. וְדִכְוָותָהּ (במדבר לב, מב): וְנֹבַח הָלַךְ וַיִּלְכֹּד אֶת קְנָת וְאֶת בְּנֹתֶיהָ וגו', מְלַמֵּד שֶׁלֹא עָמַד לָהּ אוֹתוֹ הַשֵּׁם. וְדִכְוָותָהּ (זכריה ה, יא): וַיֹּאמֶר אֵלַי לִבְנוֹת לָה בַיִת בְּאֶרֶץ שִׁנְעָר. מְלַמֵּד שֶׁאֵין לַשֶּׁקֶר תְּשׁוּעָה.
"And she said: 'Let me find favor in your sight, my lord; for that thou hast comforted me, and for that thou hast spoken to the heart of your handmaid, though I be not as one of your handmaidens' (Ruth 2:13)". He said to her "be silent" and "peace" you are not from the handmaidens (amahot) but rather from the mothers (imahot). And similarly "And Nobah went and took Kenath, and the villages thereof, and called it Nobah, after his own name (Numbers 32:42) this teaches that her own name did not remain to her. And similarly: "And he said to me 'To build her a house in the land of Shinar; and when it is prepared, she shall be set there in her own place (Zechariah 5:11)": this teaches that there is not salvation for falsehood [since "to her" could also be read as "no": "to not build a house"].
וַיֹּאמֶר לָה בֹעַז לְעֵת הָאֹכֶל גּשִׁי הֲלֹם (רות ב, יד), רַבִּי יוֹחָנָן [נ"א רבי יונתן] פָּתַר בָּהּ שִׁית שִׁטִּין מְדַבֵּר בְּדָוִד, גּשִׁי הֲלֹם, קְרוֹבִי לַמַּלְכוּת, וְאֵין הֲלֹם אֶלָּא מַלְכוּת, הֲדָא הוּא דִכְתִיב (שמואל ב ז, יח): כִּי הֲבִאֹתַנִי עַד הֲלֹם. וְאָכַלְתְּ מִן הַלֶּחֶם, זוֹ לַחְמָהּ שֶׁל מַלְכוּת. וְטָבַלְתְּ פִּתֵּךְ בַּחֹמֶץ, אֵלּוּ הַיִּסּוּרִין, שֶׁנֶּאֱמַר (תהלים ו, ב): ה' אַל בְּאַפְּךָ תוֹכִיחֵנִי. וַתֵּשֶׁב מִצַּד הַקֹּצְרִים, שֶׁנּוֹצְדָה מִמֶּנּוּ הַמַּלְכוּת לְשָׁעָה, דְּאָמַר רַב הוּנָא כָּל אוֹתָן שִׁשָּׁה חֳדָשִׁים שֶׁהָיָה דָּוִד בּוֹרֵחַ מִפְּנֵי אַבְשָׁלוֹם לֹא עָלוּ מִן הַמִּנְיָן, שֶׁהָיָה מִתְכַּפֵּר לוֹ בִּשְׂעִירָה כְּהֶדְיוֹט. וַיִּצְבָּט לָהּ קָלִי, שֶׁחָזְרָה לוֹ מַלְכוּתוֹ, שֶׁנֶּאֱמַר (תהלים כ, ז): עַתָּה יָדַעְתִּי כִּי הוֹשִׁיעַ ה' מְשִׁיחוֹ. וַתֹּאכַל וַתִּשְׂבַּע וַתֹּתַר, אוֹכֵל בָּעוֹלָם הַזֶּה, וְאוֹכֵל לִימוֹת הַמָּשִׁיחַ, וְאוֹכֵל לֶעָתִיד לָבוֹא. דָּבָר אַחֵר, גּשִׁי הֲלֹם, מְדַבֵּר בִּשְׁלֹמֹה, גּשִׁי הֲלֹם, קְרוֹבִי לַמַּלְכוּת. וְאָכַלְתְּ מִן הַלֶּחֶם, זוֹ לַחְמָהּ שֶׁל מַלְכוּת. שֶׁנֶּאֱמַר (מלכים א ה, ב): וַיְהִי לֶחֶם שְׁלֹמֹה לְיוֹם אֶחָד. שְׁלשִׁים כֹּר סֹלֶת וְשִׁשִּׁים כֹּר קָמַח. וְטָבַלְתְּ פִּתֵּךְ בַּחֹמֶץ, זֶה לִכְלוּךְ מַעֲשִׂים. וַתֵּשֶׁב מִצַּד הַקֹּצְרִים, שֶׁנּוֹצְדָה לוֹ מַלְכוּתוֹ לְשָׁעָה, דְּאָמַר רַבִּי יוֹחָאי בַּר חֲנִינָא מַלְאָךְ יָרַד בִּדְמוּת שְׁלֹמֹה וְיָשַׁב לוֹ עַל כִּסְאוֹ. וְהָיָה מְחַזֵּר שְׁלֹמֹה עַל פִּתְחֵי יִשְׂרָאֵל וְאוֹמֵר (קהלת א, יב): אֲנִי קֹהֶלֶת [בן דוד] הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל בִּירוּשָׁלָיִם, מֶה הָיְתָה אַחַת מֵהֶן עוֹשָׂה, הָיְתָה נוֹתֶנֶת לְפָנָיו קְעָרָה שֶׁל גְּרִישִׂין וּמַכָּה אוֹתוֹ בְּקָנֶה עַל רֹאשׁוֹ וְאוֹמֶרֶת לוֹ וְלֹא שְׁלֹמֹה יוֹשֵׁב עַל כִּסְּאוֹ וְאַתָּה אוֹמֵר אֲנִי שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל. וַיִּצְבָּט לָהּ קָלִי, שֶׁחָזְרָה לוֹ מַלְכוּתוֹ. וַתֹּאכַל וַתִּשְׂבַּע וַתֹּתַר, אוֹכֵל בָּעוֹלָם הַזֶּה, אוֹכֵל לִימוֹת הַמָּשִׁיחַ, אוֹכֵל בָּעוֹלָם הַבָּא. דָּבָר אַחֵר, גּשִׁי הֲלֹם, מְדַבֵּר בְּחִזְקִיָּהוּ, גּשִׁי הֲלֹם, קְרוֹבִי לַמַּלְכוּת. וְאָכַלְתְּ מִן הַלֶּחֶם, זוֹ לַחְמָהּ שֶׁל מַלְכוּת. וְטָבַלְתְּ פִּתֵּךְ בַּחֹמֶץ, אֵלּוּ הַיִּסּוּרִין, שֶׁנֶּאֱמַר (ישעיה לח, כא): וַיֹּאמֶר יְשַׁעְיָהוּ יִשְׂאוּ דְּבֶלֶת תְּאֵנִים. וַתֵּשֶׁב מִצַּד הַקֹּצְרִים, שֶׁנּוֹצְדָה לוֹ מַלְכוּתוֹ לְשָׁעָה, כְּמָה דְתֵימָא (ישעיה לז, ג): וַיֹּאמֶר חִזְקִיָּהוּ יוֹם צָרָה וְתוֹכֵחָה. וַיִּצְבָּט לָהּ קָלִי, שֶׁחָזְרָה לוֹ מַלְכוּתוֹ, שֶׁנֶּאֱמַר (דברי הימים ב לב, כג): וַיִּנַּשֵֹּׂא לְעֵינֵי כָל הַגּוֹיִם מֵאַחֲרֵי כֵן. וַתֹּאכַל וַתִּשְׂבַּע וַתֹּתַר, אוֹכֵל בָּעוֹלָם הַזֶּה, אוֹכֵל לִימוֹת הַמָּשִׁיחַ, אוֹכֵל לָעוֹלָם הַבָּא. דָּבָר אַחֵר, גּשִׁי הֲלֹם, מְדַבֵּר בִּמְנַשֶּׁה, גּשִׁי הֲלֹם, קְרוֹבִי לַמַּלְכוּת. וְאָכַלְתְּ מִן הַלֶּחֶם, זוֹ לַחְמָהּ שֶׁל מַלְכוּת. וְטָבַלְתְּ פִּתֵּךְ בַּחֹמֶץ, שֶׁלִּכְלֵךְ מַעֲשָׂיו כַּחֹמֶץ מִמַּעֲשִׂים רָעִים. וַתֵּשֶׁב מִצַּד הַקֹּצְרִים, שֶׁנּוֹצְדָה לוֹ מַלְכוּתוֹ לְשָׁעָה, דִּכְתִיב (דברי הימים ב לג, י): וַיְדַבֵּר ה' אֶל מְנַשֶּׁה וְאֶל עַמּוֹ וְלֹא הִקְשִׁיבוּ, וַיָּבֵא ה' עֲלֵיהֶם אֶת שָׂרֵי הַצָּבָא אֲשֶׁר לְמֶלֶךְ אַשּׁוּר וַיִּלְכְּדוּ אֶת מְנַשֶּׁה בַּחֹחִים, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כִירוֹמָנִיקָאָה. אָמַר רַבִּי לֵוִי בַּר חַיָּתָא עָשׂוּ לוֹ מוּלָה שֶׁל נְחשֶׁת, וְהָיוּ מַסִּיקִין הָאוּר מִתַּחְתָּיו, וְהָיָה צוֹוֵחַ צֶלֶם פְּלָן צֶלֶם פְּלָן שֵׁזֵבְנִי, כֵּיוָן שֶׁרָאָה שֶׁלֹא הוֹעִילוּהוּ כְּלוּם, אָמַר זָכוּר הָיִיתִי שֶׁהָיָה אַבָּא מַקְרֵא אוֹתִי (דברים ד, ל): בַּצַּר לְךָ וּמְצָאוּךָ וגו' כִּי אֵל רַחוּם ה' אֱלֹהֶיךָ, אֲנָא צָוַוח לֵיהּ, אִין עָנֵי הָא טָב, וְאִין לָא עָנֵי הָא כֹּלָה חָדָא הִיא כָּל אַפַּיָא שָׁוִין. בְּאוֹתָהּ שָׁעָה עָמְדוּ מַלְאֲכֵי הַשָּׁרֵת וְסָתְמוּ כָּל הַחֲלוֹנוֹת שֶׁל מַעְלָה, וְאָמְרוּ לְפָנָיו רִבּוֹן הָעוֹלָם, אָדָם שֶׁהֶעֱמִיד צֶלֶם בַּהֵיכָל אַתָּה מְקַבְּלוֹ בִּתְשׁוּבָה. אָמַר לָהֶם אִם אֵינִי מְקַבְּלוֹ בִּתְשׁוּבָה הֲרֵינִי נוֹעֵל פֶּתַח בִּפְנֵי כָּל בַּעֲלֵי תְּשׁוּבָה. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא חָתַר לוֹ חֲתִירָה מִתַּחַת כִּסֵּא כְבוֹדוֹ מִמָּקוֹם שֶׁאֵין מַלְאָךְ יָכוֹל לִשְׁלֹט, הֲדָא הוּא דִכְתִיב (דברי הימים ב לג, יג): וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ. אָמַר רַבִּי לֵוִי בַּעֲרַבְיָא צָוְחִין לַחֲתִירָה עֲתִירָה. וַיִּצְבָּט לָהּ קָלִי, שֶׁחָזְרָה לוֹ מַלְכוּתוֹ, שֶׁנֶּאֱמַר (דברי הימים ב לג, יג): וַיְשִׁיבֵהוּ יְרוּשָׁלָיִם לְמַלְכוּתוֹ, וּבַמֶּה הֵשִׁיבוֹ, רַבִּי שְׁמוּאֵל בְּשֵׁם רַבִּי אַחָא בָּרוּחַ הֱשִׁיבוֹ, הֵיאַךְ מָה דְאַתְּ אָמַר מַשִּׁיב הָרוּחַ. וַתֹּאכַל וַתִּשְׂבַּע וַתֹּתַר, אוֹכֵל בָּעוֹלָם הַזֶּה, אוֹכֵל לִימוֹת הַמָּשִׁיחַ, אוֹכֵל לָעוֹלָם הַבָּא. דָּבָר אַחֵר, מְדַבֵּר בְּמֶלֶךְ הַמָּשִׁיחַ, גּשִׁי הֲלֹם, קְרוֹבִי לַמַּלְכוּת. וְאָכַלְתְּ מִן הַלֶּחֶם, זֶה לַחְמָהּ שֶׁל מַלְכוּת. וְטָבַלְתְּ פִּתֵּךְ בַּחֹמֶץ, אֵלּוּ הַיִּסּוּרִין, שֶׁנֶּאֱמַר (ישעיה נג, ה): וְהוּא מְחֹלָל מִפְּשָׁעֵינוּ. וַתֵּשֶׁב מִצַּד הַקֹּצְרִים, שֶׁעֲתִידָה מַלְכוּתוֹ לִצּוֹד מִמֶּנּוּ לְשָׁעָה. שֶׁנֶּאֱמַר (זכריה יד, ב): וְאָסַפְתִּי אֶת כָּל הַגּוֹיִם אֶל יְרוּשָׁלָיִם לַמִּלְחָמָה וְנִלְכְּדָה הָעִיר. וַיִּצְבָּט לָהּ קָלִי, שֶׁהִיא עֲתִידָה לַחֲזֹר לוֹ, שֶׁנֶּאֱמַר (ישעיה יא, ד): וְהִכָּה אֶרֶץ בְּשֵׁבֶט פִּיו. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי כַּגּוֹאֵל הָרִאשׁוֹן כָּךְ גּוֹאֵל הָאַחֲרוֹן, מַה גּוֹאֵל הָרִאשׁוֹן נִגְלָה וְחָזַר וְנִכְסָה מֵהֶן, וְכַמָּה נִכְסָה מֵהֶן, שְׁלשָׁה חֳדָשִׁים, שֶׁנֶּאֱמַר (שמות ה, כ): וַיִּפְגְּעוּ אֶת משֶׁה וְאֶת אַהֲרֹן, אַף גּוֹאֵל אַחֲרוֹן נִגְלֶה לָהֶם וְחוֹזֵר וְנִכְסֶה מֵהֶם, וְכַמָּה נִכְסֶה מֵהֶם, רַבִּי תַּנְחוּמָא בְּשֵׁם רַבָּנָן אַרְבָּעִין וַחֲמִשָּׁה יוֹם, הֲדָא הוּא דִכְתִיב (דניאל יב, יא): וּמֵעֵת הוּסַר הַתָּמִיד וגו', וּכְתִיב (דניאל יב, יא): אַשְׁרֵי הַמְחַכֶּה וְיַגִּיעַ וגו', אִילֵין יְתֵירַיָא מָה אִינּוּן, רַבִּי יִצְחָק בֶּן קְצַרְתָּה מִשּׁוּם רַבִּי יוֹנָה אֵלּוּ אַרְבָּעִים וַחֲמִשָּׁה יָמִים שֶׁיִּשְׂרָאֵל קוֹטְפִים מַלּוּחַ וְאוֹכְלִים, הֲדָא הוּא דִכְתִיב (איוב ל, ד): הַקֹּטְפִים מַלּוּחַ עֲלֵי שִׂיחַ. לְאֵיכָן הוּא מוֹלִיכָן מִן הָאָרֶץ לְמִדְבַּר יְהוּדָה, שֶׁנֶּאֱמַר (הושע ב, טז): הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר, מַאן דְּאָמַר לְמִדְבַּר סִיחוֹן וְעוֹג, שֶׁנֶּאֱמַר (הושע יב, י): עוֹד אוֹשִׁיבְךָ בָאֳהָלִים כִּימֵי מוֹעֵד, וְכָל שֶׁהוּא מַאֲמִין לוֹ, וְחָיָה. וּמִי שֶׁאֵינוֹ מַאֲמִין לוֹ הוֹלֵךְ לְאֻמּוֹת הָעוֹלָם וְהֵן מְמִיתִין אוֹתוֹ. אָמַר רַבִּי יִצְחָק בַּר מַרְיוֹן בַּסּוֹף הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה עֲלֵיהֶם וּמוֹרִיד לָהֶן מָן, וְאֵין כָּל חָדָשׁ תַּחַת הַשֶּׁמֶשׁ. דָּבָר אַחֵר, גּשִׁי הֲלֹם, מְדַבֵּר בְּבֹעַז, קְרוֹבִי לְהָכָא, וְאָכַלְתְּ מִן הַלֶּחֶם, זֶה לַחְמָן שֶׁל קוֹצְרִים. וְטָבַלְתְּ פִּתֵּךְ בַּחֹמֶץ, דֶּרֶךְ הַקּוֹצְרִים לִהְיוֹתָן טוֹבְלִין בַּחֹמֶץ פִּתָּן, אָמַר רַבִּי יוֹנָתָן מִכָּאן שֶׁמּוֹצִיאִין מִינֵי חֻמְצָנִין לַגְּרָנוֹת. וַתֵּשֶׁב מִצַּד הַקֹּצְרִים, בְּצַד הַקּוֹצְרִים וַדַּאי. וַיִּצְבָּט לָהּ קָלִי, קַלִּיל זְעֵיר בִּשְׁתֵּי אֶצְבְּעוֹתָיו. אָמַר רַבִּי יִצְחָק אַתְּ שָׁמַע מִינָהּ תַּרְתֵּי, אוֹ בְּרָכָה שָׁרְתָה בְּאֶצְבְּעוֹתָיו שֶׁל אוֹתוֹ צַדִּיק, אוֹ בְּרָכָה שָׁרְתָה בְּמֵעֶיהָ שֶׁל אוֹתָהּ צַדֶּקֶת, מִמַּה דִּכְתִיב: וַתֹּאכַל וַתִּשְׂבַּע וַתֹּתַר, נִרְאִין הַדְּבָרִים שֶׁהַבְּרָכָה שָׁרְתָה בְּמֵעֶיהָ שֶׁל אוֹתָהּ צַדֶּקֶת. אָמַר רַבִּי יִצְחָק בַּר מַרְיוֹן בָּא הַכָּתוּב לְלַמֶּדְךָ שֶׁאִם אָדָם עוֹשֶׂה מִצְוָה יַעֲשֶׂנָּה בְּלֵבָב שָׁלֵם, שֶׁאִלּוּ הָיָה רְאוּבֵן יוֹדֵעַ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַכְתִּיב עָלָיו (בראשית לז, כא): וַיִּשְׁמַע רְאוּבֵן וַיַּצִּילֵהוּ מִיָּדָם, בִּכְתֵפוֹ הָיָה מוֹלִיכוֹ אֵצֶל אָבִיו. וְאִלּוּ הָיָה יוֹדֵעַ אַהֲרֹן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַכְתִּיב עָלָיו (שמות ד, יד): הִנֵּה הוּא יֹצֵא לִקְרָאתֶךָ בְּתֻפִּים וּבִמְחוֹלוֹת הָיָה יוֹצֵא לִקְרָאתוֹ. וְאִלּוּ הָיָה יוֹדֵעַ בֹּעַז שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַכְתִּיב עָלָיו: וַיִּצְבָּט לָהּ קָלִי וַתֹּאכַל וַתִּשְׂבַּע וַתֹּתַר, עֲגָלוֹת מְפֻטָּמוֹת הָיָה מַאֲכִילָהּ. רַבִּי כֹּהֵן וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְשֶׁעָבַר הָיָה אָדָם עוֹשֶׂה מִצְוָה וְהַנָּבִיא כּוֹתְבָהּ, וְעַכְשָׁיו כְּשֶׁאָדָם עוֹשֶׂה מִצְוָה מִי כּוֹתְבָהּ, אֵלִיָּהוּ כּוֹתְבָהּ וּמֶלֶךְ הַמָּשִׁיחַ וְהַקָּדוֹשׁ בָּרוּךְ הוּא חוֹתֵם עַל יְדֵיהֶם, הֲדָא הוּא דִכְתִיב (מלאכי ג, טז): אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וגו'.
"And Boaz said unto her at meal-time: 'Come hither, and eat of the bread, and dip your morsel in the vinegar.' And she sat beside the reapers; and they reached her parched corn, and she did eat and was satisfied, and left thereof (Ruth 2:14)". Rabbi Yonatan began: "For this verse there are six interpretations: one is David. "Come here (halom)": that is draw near to kingship", and not "here" but rather "kingship", just as it is written: "that you have brought me thus far (halom)? (2 Samuel 7:18)". "And eat from the bread": that is the bread of kingship. "And dip your morsel in the vinegar": these are the chastenings, as it is said "O Hashem, rebuke me not in Thine anger, neither chasten me in Thy wrath. (Psalm 6:2)". "And she sat beside the reapers": that is the kingship was taken from him for a time, as Rav Huna said: "it was six months when David fled before Absalom and these are not included in the count, because he was making atonement for himself with a goat like a commoner. "And they reached her parched corn": that is his kingship was renewed, as it is said "Now know I that Hashem saves His anointed (Psalms 20:7)". "And she did eat and was satisfied, and left thereof": he eats in this world, and he eats in the days of the Messiah, and he will eat in the world to come. The second explanation for "come here" is Solomon. "Come here": that is draw near to kingship. "And eat from the bread": that is the bread of kingship. As it is said "And Solomon's bread for one day was thirty measures of fine flour, and threescore measures of meal (1 Kings 5:2)". "And dip your morsel in the vinegar": this is the stain on his works. "And she sat beside the reapers": that is the kingship was taken from him for a time, as Rabbi Yochai the son of Chanina said: "an angel descended in the guise of Solomon and sat on his throne. And Solomon was going to each door Israel, saying "I, Kohelet, was king over Israel in Jerusalem (Ecclesiastes 1:12)". And what did one woman from them do? She set before him a plate of beans and she struck him with a cane on his head and said to him "Does not Solomon sit on his throne? But you are saying "I am Solomon, king of Israel"". "And they reached her parched corn": that is his kingship was renewed. "And she did eat and was satisfied, and left thereof": he eats in this world, and he eats in the days of the Messiah, and he will eat in the world to come. The third explanation for "come here" is Hezekiah. "Come here": that is draw near to kingship. "And eat from the bread": that is the bread of kingship. "And dip your morsel in the vinegar": this is the chastisements as it is said "And Isaiah said: 'Let them take a cake of figs, and lay it for a plaster upon the boil, and he shall recover.' (Isaiah 38:21)". "And she sat beside the reapers": that is the kingship was taken from him for a time, as it is said: "'Thus says Hezekiah: This day is a day of trouble, and of rebuke (Isaiah 37:3)". "And they reached her parched corn": that is his kingship was renewed, as it is said: "Hezekiah king of Judah; so that he was exalted in the sight of all nations from thenceforth (2 Chronicles 32:23)". "And she did eat and was satisfied, and left thereof": he eats in this world, and he eats in the days of the Messiah, and he will eat in the world to come. The fourth explanation for "come here" is Manasseh. "Come here": that is draw near to kingship. "And eat from the bread": that is the bread of kingship. "And dip your morsel in the vinegar": this is because he made his deeds sour like evil deeds. "And she sat beside the reapers": that is the kingship was taken from him for a time, as it is written : "And Hashem spoke to Manasseh, and to his people; but they gave no heed. Wherefore Hashem brought upon them the captains of the host of the king of Assyria, who took Manasseh with hooks (2 Chronicles 33:10-11)". Rabbi Abba, the son of Kahana said: "with shackles". Rabbi Levi the son of Chayata: "they made for him a mule of bronze and they kindled a fire under it, and he was calling out to this and that idol "save me", and when he say that it was all in vain he said "I remember that my father read to me "When you are in distress and all these things have happened to you...for Hashem your God is a merciful God (Deuteronomy 4:30-31)." I will call to him and if he answers it is good and if he does not answer, then all is the dame and the whole thing is useless. Now at that time the ministering angels stood and closed all the windows of the sky and they said before the Ruler of the universe: "The man who said up an image in your Temple, and you going to accept his repentance?" And he said to them: "If I not not accept his repentance, then see, I am closing the door in the face of all who repent. What did the Holy One, blessed be He, do? He dug a hole (chatirah) beneath his throne of glory [for the prayer to enter], a place where the angels were not able to reach; see! it is written: "And he prayed unto Him; and He was entreated (vayye'ater) of him, and heard his supplication". Rabbi Levi said: "In Arabia they call chatirah a 'atirah". "And they reached her parched corn": that is his kingship was renewed, as it is said: "and brought (heshivo) him back to Jerusalem into his kingdom (2 Chronicles 33:13)". And how was he brought (heshivo) back? Rabbi Samuel in the name of Rabbi: "by a wind"; see how he said "he sends (mashiv) the wind." "And she did eat and was satisfied, and left thereof": he eats in this world, and he eats in the days of the Messiah, and he will eat in the world to come. The fifth explanation for "come here" is the King Messiah. "Come here": that is draw near to kingship. "And eat from the bread": that is the bread of kingship. "And dip your morsel in the vinegar": this is his chastisements, as it is said: " But he was wounded because of our transgressions (Isaiah 53:5)". "And she sat beside the reapers": that is the kingship was taken from him for a time, as it is said "I have gathered all the nations against Jerusalem to wage war and the city will be taken (Zechariah 14:2)". "And they reached her parched corn": that is his kingship was renewed, as it is said "and he shall smite the land with the rod of his mouth (Isaiah 11:4)". Rabbi Berechya said in the name of Rabbi Levi: "like the first redeemer so is the second redeemer. How did the first redeemer reveal himself and then returned and was hidden from them? How long was he hidden? Three months, as it is said: "And they met Moses and Aaron (Exodus 5:20)". How does the latter redeemer reveal himself and then return and be hidden from them? How long is he hidden? Rabbi Tanchuma said in the name of the Rabbis: "45 days. See! It is written: And from the time that the continual burnt-offering shall be taken away (Daniel 12:11); and see! It is written: "Happy is he that waits, and comes (Daniel 12:12)". What are all these extra days [beyond the 45 mentioned by Daniel]? Rabbi Yitzchak son of Qetzartah on the basis of Rabbi Jonah said: "these 45 days are the days when Israel plucks the salt-bush and eats it, as is written "They pluck salt-bush with wormwood (Job 30:4)". Where will he lead them? From the Land to the Desert of Judah, as it is said: "Therefore, behold, I will allure her, and bring her into the wilderness (Hosea 2:16)". But also some said to the Wilderness of Og and Sihon, as it is said: "I will yet again make thee to dwell in tents, as in the days of the appointed season (Hosea 12:10)". And everyone who believes in him, he will live. But everyone who does not believe in him, he will go to the nations of the world and they will kill him. Rabbi Yitzchak son of Maryon said: "at the end, the Holy One, blessed be He, will be revealed to them and he will cause manna to descend for them, as there is nothing new under the sun. The sixth explanation for "come here" is Boaz. "Come here": that is come here. "And eat from the bread": that is the bread of the reapers. "And dip your morsel in the vinegar": this is the custom of reapers to dip their bread in vinegar. Rabbi Yonatan said "from this they bring in kinds of food dipped in vinegar to granaries". "And she sat beside the reapers": that is at their side and that is all that is meant. "And they reached her parched corn": they pinched a bit with two fingers. Rabbi Yitzchak said: you have heard two things regarding this: either the blessing rested in the fingers of that righteous man or in the stomach of that righteous woman, and because of this it is written "And she did eat and was satisfied, and left thereof": from these words it appears that the blessing rested in the stomach of that righteous woman". Rabbi Yitzchak the son of Maryon said: "the scripture came to teach us that if a man is going to do a mitzvah, let it be done with his whole heart. Now if Reuben had known that the Holy One, blessed be He would write about him "And Reuben heard it, and delivered him out of their hand (Genesis 37:21)" on his shoulder he would have brought him to his father. And if Aaron had known that the Holy One, blessed be He would write about him "And also, behold, he comes forth to meet you (Exodus 4:14)" with tambourines and dances he would have met him. And if Boaz had known that the Holy One, blessed be He would write about him "And they reached her parched corn, and she did eat and was satisfied, and left thereof" he would have fed her with fattened calves". Rabbi Kohen and Rabbi Joshua of Sikhnin in the name of Rabbi Levi: "Previously when a man performed a mitzvah, a prophets wrote about it. But now, when a man performs a mitzvah who writes about it? Elijah writes it and the Messiah and the Holy One, blessed be He, seal it with their hands. See! It is written: "Then they that feared Hashem spoke one with another; and Hashem hearkened, and heard, and a book of remembrance was written before Him, for them that feared Hashem, and that thought upon His name (Malachi 3:16)"".
וַתָּקָם לְלַקֵּט. וְגַם שֹׁל תָּשֹׁלּוּ לָהּ מִן הַצְּבָתִים (רות ב, טו טז), רַבִּי יוֹחָנָן הָיָה מְבַדֵּר סְלָעִים כְּדֵי לִזְכּוֹת בָּהֶן רַבִּי שִׁמְעוֹן בַּר בָּא. רַבֵּנוּ הָיָה מְבַקֵּר גְּרִישִׂין כְּדֵי לִזְכּוֹת בָּהֶן רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא.
"And when she rose up to glean, Boaz commanded his young men, saying: 'Let her glean even among the sheaves, and put her not to shame (Ruth 2:16-17)." Rabbi Yochanan used to scatter coins at random so Rabbi Shimon the son of Ba might gather them. Our Rabbi [Yehudah] used to leave out beans so that Rabbi Shimon the son of Chalafta might gather them.
וַתְּלַקֵּט בַּשָֹּׂדֶה עַד הָעָרֶב וגו' (רות ב, יז), וְכַמָּה הִיא אֵיפָה, רַבִּי יוֹחָנָן אָמַר שְׁלשָׁה סְאִין, דִּתְנֵינַן הָאֵיפָה שְׁלשָׁה סְאִין (רות ב, יח): וַתִּשָֹּׂא וַתָּבוֹא הָעִיר.
"So she gleaned in the field until even; and she beat out that which she had gleaned, and it was about an ephah of barley (Ruth 2:17)." And how much is an ephah? Rabbi Yochanan said: "three se'im as we have learned, the ephah is three se'im (Menachot 76b). "And she took it up, and went into the city (Ruth 2:18)".
וַתֹּאמֶר לָהּ חֲמוֹתָהּ אֵיפֹה לִקַטְתְּ הַיּוֹם (רות ב, יט), תָּנֵי בְּשֵׁם רַבִּי יְהוֹשֻׁעַ, יוֹתֵר מִמַּה שֶּׁבַּעַל הַבַּיִת עוֹשֶׂה עִם הֶעָנִי, הֶעָנִי עוֹשֶׂה עִם בַּעַל הַבַּיִת, שֶׁכֵּן אָמְרָה רוּת לְנָעֳמִי שֵׁם הָאִישׁ אֲשֶׁר עָשִׂיתִי עִמּוֹ הַיּוֹם, וְלֹא אָמְרָה אֲשֶׁר עָשָׂה עִמִּי, אֶלָּא אֲשֶׁר עָשִׂיתִי עִמּוֹ, הַרְבֵּה פְּעוּלוֹת וְהַרְבֵּה טוֹבוֹת עָשִׂיתִי עִמּוֹ בִּשְׁבִיל שֶׁהֶאֱכִילַנִי פְּרוּסָה אַחַת. אָמַר רַבִּי יוֹסֵי יַעַן וּבְיַעַן, הוּא יַעַן הוּא עָנִי. אָמַר רַבִּי שִׁילֹה דְּנָוֶה הָאֶבְיוֹן הוֹנָךְ בֵּיהּ. אָמַר רַב נַחְמָן כְּתִיב (דברים טז, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם עַל הַכֹּל, דָּמֵי לְגַלְגַּל אַנְטִילְיָיא דְּמָלֵא מִתְרוֹקֵן דְּמִתְרוֹקֵן מִתְמַלֵּי. בַּר קַפָּרָא אָמַר אֵין לְךָ אָדָם שֶׁאֵינוֹ בָּא לְמִדָּה זוֹ, וְאִם לֹא הוּא, בָּא בְּנוֹ, וְאִם לֹא בְּנוֹ, בָּא בֶּן בְּנוֹ. תָּנֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר נִקְמָתָן שֶׁל עוֹבְדֵי כּוֹכָבִים בְּיַד יִשְׂרָאֵל וְנִקְמָתָן שֶׁל יִשְׂרָאֵל בְּיַד עֲנִיֵּיהֶן. נִקְמָתָן שֶׁל עוֹבְדֵי כּוֹכָבִים בְּיַד יִשְׂרָאֵל, שֶׁנֶּאֱמַר (יחזקאל כה, יד): וְנָתַתִּי אֶת נִקְמָתִי בֶּאֱדוֹם בְּיַד עַמִּי יִשְׂרָאֵל. נִקְמָתָן שֶׁל יִשְׂרָאֵל בְּיַד עֲנִיֵּיהֶן, שֶׁנֶּאֱמַר (דברים טו, ט): וְקָרָא עָלֶיךָ אֶל ה' וְהָיָה בְךָ חֵטְא. אָמַר רַבִּי אָבוּן הֶעָנִי הַזֶּה עוֹמֵד עַל פִּתְחֲךָ וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד עַל יְמִינוֹ, אִם נָתַתָּ לוֹ, זֶה שֶׁעוֹמֵד עַל יְמִינוֹ מְבָרֶכְךָ, וְאִם לָאו הוּא עָתִיד לִפָּרַע מֵאוֹתוֹ הָאִישׁ, שֶׁנֶּאֱמַר (תהלים קט, לא): כִּי יַעֲמֹד לִימִין אֶבְיוֹן. אָמַר רַבִּי אַבָּהוּ צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לָרַמָּאִין שֶׁבָּהֶן. דִּלְמָא רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ הֲווֹ נָחֲתֵי מִסְחוּ בַּהֲדָא דֵמוּסְיָין דִּטְבֶרְיָא, וּפָגַע בְּהוֹן חַד מִסְכֵּן, אֲמַר לְהוֹן זְכוֹן בִּי, אָמְרִין לֵיהּ כִּי נָפְקִין אֲנַן זַכְיָין בָּךְ, נָפְקִין אַשְׁכַּחוּן יָתֵיהּ דְּמִית, אָמְרִין הוֹאִיל וְלָא זָכִינַן בֵּיהּ בְּחַיּוֹהִי נְטַפֵּל בְּמִיתָתֵיהּ, כִּי קָיְימִין מַסְחֲיִין יָתֵיהּ אַשְׁכְּחוּן כִּיס דְּדִנְרֵי גַּבֵּיהּ, אָמְרִין יָאוּת אָמַר רַבִּי אַבָּהוּ צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לָרַמָּאִין שֶׁבָּהֶן, שֶׁאִלּוּ לֹא הָרַמָּאִין שֶׁבָּהֶן, כֵּיוָן שֶׁרוֹאֶה אָדָם אֶחָד מֵהֶן שׁוֹאֵל צְדָקָה מִמֶּנּוּ וְלֹא הָיָה נוֹתֵן לוֹ מִיָּד, הָיָה נֶעֱנַשׁ לְמִיתָה.
"And her mother-in-law said unto her: 'Where hast thou gleaned to-day? (Ruth 2:19)". It was taught in the name of Rabbi Joshua: "more than what the master of the house does with the poor man, the poor man does with the master of the house, and so Ruth said to Naomi "The man's name with whom (imo) I worked today (Ruth 2:19)" and she did not say "the man who worked with me (imi)"; rather "with whom I worked": "the magnitude of deeds and magnitude of good I did with him for the sake of one small bit of food which he gave me to eat"". Rabbi Yose said "because and because (ya'an uveya'an); the word ya'an, "because" is an anagram for 'ani, "poor". Rabbi Shiloh from Naveh: "wealth depends on the poor". Rabbi Nachman: "it is written: ""Because of that (biglal) Hashem your God will bless you in all your work (Deut. 15:10)" this is a wheel (galgal) which goes around and around the world for everyone, like the wheel of a bilge-water pump that fills the empty and empties the full. Bar Kappara said "you have no man that does not come to this destiny of poverty, and if he does not come, his son does, and if not his son, then his grandson comes". It was taught that Rabbi Eliezer the son of Jacob said: "the vengeance of the Gentiles is by the hand of Israel, and the vengeance of Israel by the hand of their poor, as it is said "[and your eye be evil against thy needy brother, and you give him nought;] and he cry unto Hashem against you, and it be sin for you (Deuteronomy 15:9)"". Rabbi Avihun said: "this poor man is standing at your gate and the Holy One, blessed be He, is standing at his right hand; if you give to the poor man, the one standing at his right blesses you; if you do not, he is going to punish you because of this very man, as it is said: "Because He will stand at the right hand of the needy (Psalm 109:31)". Rabbi Abbahu said "we must strive to strengthen the poor, even to the fraudulent from them" because Rabbi Yochanan and Reish Lakish were going to bathe in the bath house of Tiberias and one of the poor harassed them, and he said to them "give me something", and they said to him "when we come out we will give you something." When they came out they found that he was dead. They said: "we were not able to help him alive, so let us help him since he is dead." When they had washed his body they found a bag of dinars under his body. And they said "it is fine". And so Rabbi Abbahu said: "we must strive to strengthen the poor, even to the fraudulent from them, for if there were not frauds among them then when one man from them asked for charity from someone and he did not give it to him rightaway then he would be immediately killed.
וַתֹּאמֶר נָעֳמִי לְכַלָּתָהּ בָּרוּךְ הוּא לַה' אֲשֶׁר לֹא עָזַב חַסְדּוֹ אֶת הַחַיִּים (רות ב, כ), שֶׁזָּן וּפִרְנֵס אֶת הַחַיִּים. וְאֶת הַמֵּתִים, שֶׁנִּטְפַּל בְּתַכְרִיכֵיהוֹן. וַתֹּאמֶר לָהּ נָעֳמִי קָרוֹב לָנוּ הָאִישׁ מִגֹּאֲלֵנוּ הוּא. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן בֹּעַז גְּדוֹל הַדּוֹר הָיָה, וְהָאִשָּׁה עָשְׂתָה אוֹתוֹ קָרוֹב, שֶׁנֶּאֱמַר: קָרוֹב לָנוּ הָאִישׁ.
"And Naomi said unto her daughter-in-law: 'Blessed be he of Hashem, who has not left off His kindness to the living and to the dead.' (Ruth 2:20)": that is the feeding and support of "the living". "And the dead" that is being attentive to their shrouds. "And Naomi said unto her: 'The man is nigh of kin unto us, one of our near kinsmen. (Ruth 2:20)". Rabbi Samuel the son of Nachman said: "Boaz was great in that generation and the woman made him a relative, as it is said "The man is nigh of kin unto us"".
וַתֹּאמֶר רוּת הַמּוֹאֲבִיָּה גַּם כִּי אָמַר אֵלַי עִם הַנְּעָרִים אֲשֶׁר לִי תִּדְבָּקִין (רות ב, כא), אָמַר רַבִּי חָנִין בַּר לֵוִי בְּוַדַּאי מוֹאֲבִיָּה הִיא זוֹ, הוּא אָמַר: וְכֹה תִדְבָּקִין עִם נַעֲרוֹתָי. וְהִיא אָמְרָה עִם הַנְּעָרִים אֲשֶׁר לִי. וַתִּדְבַּק בְּנַעֲרוֹת בֹּעַז, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִתְּחִלַּת קְצִיר שְׂעוֹרִים עַד כְּלוֹת קְצִיר הַחִטִּים שְׁלשָׁה חֳדָשִׁים. וַתֵּשֶׁב אֶת חֲמוֹתָהּ, וַתֹּאמֶר לָהּ נָעֳמִי חֲמוֹתָהּ בִּתִּי הֲלֹא אֲבַקֵּשׁ לָךְ מָנוֹחַ. וְעַתָּה הֲלֹא בֹעַז מֹדַעְתָּנוּ.
"And Ruth the Moabitess said: 'Yea, he said unto me: You shall keep fast by my young men, until they have ended all my harvest.' (Ruth 2:21)". Rabbi Chanin the son of Levi said: "She really was a Moabitess, considering he said "you shall stay near my maidens (Ruth 2:8)". And she said instead "You shall keep fast by my young men". "So she kept fast by the maidens of Boaz [to glean unto the end of barley harvest and of wheat harvest; and she dwelt with her mother-in-law] (Ruth 2:23)". Rabbi Samuel the son of Nachman said: "from the end of the barley harvest to the end of the wheat harvest is three months". "And she dwelt with her mother-in-law...And Naomi her mother-in-law said unto her: 'My daughter, shall I not seek rest for thee, that it may be well with thee? And now is there not Boaz our kinsman (Ruth 2:23-3:2)".
וְרָחַצְתְּ וָסַכְתְּ (רות ג, ג), וְרָחַצְתְּ מִטִּנּוֹפֶת עֲבוֹדַת כּוֹכָבִים שֶׁלָּךְ, וָסַכְתְּ אֵלּוּ מִצְווֹת וּצְדָקוֹת. וְשַׂמְתְּ שִׂמְלֹתַיִךְ עָלַיִךְ, וְכִי עֲרֻמָּה הָיְתָה, אֶלָּא אֵלּוּ בִּגְדֵי שַׁבְּתָא, מִכָּאן אָמַר רַבִּי חֲנִינָא צָרִיךְ אָדָם לִהְיוֹת לוֹ שְׁנֵי עֲטָפִים, אֶחָד לַחֹל וְאֶחָד לַשַּׁבָּת, וְכָךְ דְּרָשָׁהּ רַבִּי שִׂמְלָאי בְּצִבּוּרָא, בְּכוֹן חַבְרַיָא אָמְרוּ כַּעֲטִיפָתֵנוּ בַּחֹל כָּךְ עֲטִיפָתֵנוּ בְּשַׁבְּתָא. אֲמַר לְהוֹן צְרִיכִין אָנוּ לְשַׁנּוֹת. וְיָרַדְתְּ הַגֹּרֶן, אָמְרָה לָהּ זְכוּתִי תֵּרֵד עִמָּךְ. דָּבָר אַחֵר, וְיָרַדְתְּ הַגֹּרֶן, מִכָּאן שֶׁאֵין עוֹשִׂין גְּרָנוֹת אֶלָּא בַּנָּמוּךְ שֶׁבָּעִיר. דִּלְמָא רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא קִבֵּל מֵרַבִּי חִיָּא חֲדָא חֲקַל, אָמַר לוֹ כְּמִין הִיא עָבְדָא, אָמַר לוֹ מֵאָה כּוֹרִין זָרְעַת, וַאֲעָלַת וַעֲבַדַּת פִּרְיָהּ מֵאָה. אָמַר לֵיהּ לָא אֲמַר מָרִי דְּהִיא עָבְדָּא מְאָה כּוֹרִין זַרְעַת וַאֲעָלַת וַעֲבַדַּת פִּרְיָהּ מֵאָה, אֲמַר לֵיהּ אִין. אֲמַר לֵיהּ וְהִיא עֲבַדַּת פִּרְיָהּ. אֲמַר לֵיהּ הָן אַקֵימְתָּא אִדְּרָא, אָמַר בַּגָּבוֹהַּ שֶׁבָּעִיר, אָמַר לוֹ וְלֹא כֵן כְּתִיב וְיָרַדְתְּ הַגֹּרֶן, אַף עַל פִּי כֵן אֲזַל נְפִיחָהּ וְהִיא עָבְדָה שְׁאָרָא.
"Wash yourself, and anoint yourself (Ruth 3:3): "wash" yourself from the soiling of idolatry, "and anoint": this means with mitzvot and righteousness. "And put your raiment upon thee" because she was naked, but rather "Shabbat clothes". From this Rabbi Chanina said: "it is required that a man have for himself two cloaks, one for weekdays and one of Shabbat", and thus Rabbi Simlai interpreted in public and they wept saying "as we dress on weekdays, so we dress on Shabbat." He said to them, "we are required to change them up". "And descend to the threshing floor": she said to her "my merit will go down with you". Another explanation for "And descend to the threshing floor", from here that they do not make threshing floors except in the lower part in the city. It is said that Rabbi Shimon the son of Chalafta bought a certain field from Rabbi Chiyya. Rabbi Shimon said: "how much does it produce?" Rabbi Chiyya said "100 kors". So he sowed it and it grew and produced less than 100. And Rabbi Shimon said to Rabbi Chiyya: "did not my master say that this produces 100 kors? So I sowed it and it grew and produced less than 100". He replied to him: "yes". And he said "but it produced less". He responded "where did you set up the threshing floor?". He said: "in the upper city". Rabbi Chiyya responded: "isn't it written "and go down to the threshing floor" and so because of this sift the chaff and it will produce the balance".
וִיְהִי בְשָׁכְבוֹ; וַתֹּאמֶר אֵלֶיהָ כֹּל אֲשֶׁר תֹּאמְרִי אֵלַי (רות ג, ד ה), אֵלַי קְרִי וְלֹא כְתִיב, אָמְרָה לָהּ שֶׁמָּא יָבוֹא אֶחָד מִן הַכְּלָבִים וְיִזְדַּוֵּג לִי, וְאַף עַל פִּי כֵן עָלַי לְיַשֵּׁב הַדְּבָרִים.
"And it shall be, when he lies down, that you will mark the place where he shall lie, and you will go in, and uncover his feet, and lay down; and he will tell thee what you will do. And she said unto her: 'All that thou say unto me (elai) I will do. (Ruth 3:4-5)". The word elai is read but it is not written. She said to her: "What if one from the dogs should come and rape me? But still it is my duty to fulfill it according to your words."
וַתֵּרֶד הַגֹּרֶן (רות ג, ו), בְּמוֹאָב כְּתִיב (ירמיה מח, ל): אֲנִי יָדַעְתִּי נְאֻם ה' עֶבְרָתוֹ וְלֹא כֵן בַּדָּיו, רַבִּי חֲנִינָא בַּר פַּפָּא וְרַבִּי סִימוֹן וְרַבָּנָן, רַבִּי חֲנִינָא אָמַר תְּחִלַּת עִבּוּרָהּ שֶׁל מוֹאָב לֹא הָיָה לְשֵׁם שָׁמַיִם אֶלָּא לְשֵׁם זְנוּת, שֶׁנֶּאֱמַר (במדבר כח, א): וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וגו', בַּדָּיו לֹא כֵן עָשׂוּ, לְשֵׁם זְנוּת אֶלָּא לְשֵׁם שָׁמַיִם. וַתַּעַשׂ בַּדָּיו לֹא נֶאֱמַר, אֶלָּא לֹא כֵן עָשׂוּ לְשֵׁם שָׁמַיִם אֶלָּא לְשֵׁם זְנוּת. וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת, רַבָּנָן אָמְרֵי תְּחִלַּת עִבּוּרָהּ לְשֵׁם זְנוּת, וְסוֹפָהּ לְשֵׁם שָׁמַיִם, שֶׁנֶּאֱמַר: וַתֵּרֶד הַגּוֹרֶן וַתַּעַשׂ.
"And she went down unto the threshing-floor (Ruth 3:6)". About Moab it is written: "I know his arrogance, the word of Hashem, that it is ill-founded, his boastings have wrought nothing well-founded (Jeremiah 48:30)". Rabbi Chanina the son of Kappa and Rabbi Simon and the Rabbis: Rabbi Chanina said: "the arrogance of Moab was not for the name of Heaven but for the name of promiscuity, as it is said "And Israel dwelled in Shittim and the people began to be promiscuous with the daughters of Moab (Numbers 28:1)". "His boastings have wrought nothing well-founded": in the name of promiscuity but rather in the name of Heaven". It doesn't say "and you do nothing well-founded" but rather "His boastings have wrought nothing well-founded": they did not do anything for the name of Heaven but rather for the name of promiscuity. "And Israel dwelled in Shittim and the people began to be promiscuous with": the Rabbis said that at the beginning Moab's boasting was for the name of promiscuity but in the end in the name of Heaven, as it is said "And she descended to the threshing floor and did".
וַיֹּאכַל בֹּעַז וַיֵּשְׁתְּ וַיִּיטַב לִבּוֹ, לָמָּה וַיִּיטַב לִבּוֹ, שֶׁבֵּרַךְ עַל מְזוֹנוֹ. דָּבָר אַחֵר, וַיִּיטַב לִבּוֹ, שֶׁאָכַל מִינֵי מְתִיקָה אַחַר הַמָּזוֹן, שֶׁהִיא מַרְגֶּלֶת לָשׁוֹן לַתּוֹרָה. דָּבָר אַחֵר, וַיִּיטַב לִבּוֹ, שֶׁעָסַק בְּדִבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (תהלים קיט, עב): טוֹב לִי תוֹרַת פִּיךָ. דָּבָר אַחֵר, וַיִּיטַב לִבּוֹ, שֶׁהָיָה מְבַקֵּשׁ אִשָּׁה, שֶׁנֶּאֱמַר (משלי יח, כב): מָצָא אִשָּׁה מָצָא טוֹב. וַיָּבֹא לִשְׁכַּב בִּקְצֵה הָעֲרֵמָה, רַבִּי יְהוּדָה נְשִׂיאָה בְּעָא קוֹמֵי רַבִּי פִּנְחָס בַּר חָמָא, בֹּעַז גְּדוֹל הַדּוֹר הָיָה, וְאַתְּ אֲמַרְתְּ בִּקְצֵה הָעֲרֵמָה, אָמַר לוֹ לְפִי שֶׁהָיוּ אוֹתוֹ הַדּוֹר שְׁטוּפִים בְּזִמָּה, וְהָיוּ נוֹתְנִין שָׂכָר לַזּוֹנוֹת מִן הַגְּרָנוֹת, הֲדָא הוּא דִכְתִיב (הושע ט, א): אַל תִּשְׂמַח יִשְׂרָאֵל אֶל גִּיל כָּעַמִּים וגו', וְאֵין דַּרְכָּן שֶׁל צַדִּיקִים לַעֲשׂוֹת כֵּן, וְלֹא עוֹד אֶלָּא לְפִי שֶׁהַצַּדִּיקִים רְחוֹקִים מִן הַגָּזֵל, וְעַל כֵּן מָמוֹנָם חָבִיב עֲלֵיהֶם.
"And when Boaz had eaten and drunk, and his heart was merry (Ruth 3:7)": why was "his heart merry"? Because he had blessed his food. Another interpretation: "And his heart was merry" because he had eaten dessert after the meal and that accustoms the tongue to Torah. Another interpretation: "And his heart was merry" because he was engaged in the words of the Torah, as it is said: "Good to me is the Torah of your mouth (Psalm 119:72). Another interpretation: "And his heart was merry" because he was seeking a wife, as it is said "He who has found a wife has found good (Proverbs 18:22)". "He went to lie down at the end of the heap of corn (Ruth 3:7)". Rabbi Judah the Nasi asked Rabbi Pinchas the son of Chama: "Boaz was a great man of his generation, but it says "at the end of the heap of corn"? And Rabbi Pinchas replied: "Because that very generation was obsessed with promiscuity, and they gave money to prostitutes from their threshing floors. See! It is written "Rejoice not, O Israel, unto exultation, like the peoples, for you have gone astray from your God, you hast loved a harlot's hire upon every corn-floor (Hosea 9:1)". And this was not the way of the righteous to do this, and further, it being the case that the mouth of the righteous is far from stolen money, so their wealth is valued by them".

redpajama_set_name: RedPajamaCommonCrawl


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Toranomon-Azabudai Project and Toranomon Hills Area Project in Tokyo Precertified under LEED ND and WELL
Includes Tokyo's First LEED ND Platinum Precertified Property and World's Largest WELL Precertified Property.
Credit: DBOX for Mori Building Co. licensed under .
Toranomon-Azabudai Project
Toranomon Hills Area Project
Mori Building Co., Ltd., Japan's leading urban landscape developer, announced today that major redevelopments the company is undertaking in Tokyo have been precertified under the prestigious LEED (Leadership in Energy and Environmental Design) and WELL (WELL Building Standard) rating systems that respectively certify environmentally friendly and efficient green buildings and people's wellbeing.
The Toranomon-Azabudai Project and Toranomon Hills Area Project both received top Platinum-level LEED ND (Neighborhood Development, v.4) precertifications. The Toranomon-Azabudai and Toranomon Hills Area projects are respectively the first and second projects in Tokyo to be precertified Platinum in the ND category. LEED is the most widely used green-building rating system that evaluates and certifies buildings and cities worldwide for environmental performance in terms of water and energy efficiency, indoor environments and sustainable materials. LEED is managed by the U.S. Green Building Council (USGBC).
The A District of the Toranomon-Azabudai Project and the A-1 District of Toranomon Hills Station Tower (tentative name) received WELL (Core,v.2 Pilot) precertifications; the former is the world's largest precertified property and the latter is Japan's second largest precertified property. WELL is the world's first performance- based system for measuring, certifying and monitoring features of the built environment that impact human health and wellbeing through air, water, nourishment, light, fitness, comfort and mind. WELL is also managed by the USGBC. Once completed, both projects are expected to obtain WELL Platinum certifications.
Toranomon-Azabudai Project Toranomon Hills Area Project Credit: DBOX for Mori Building Co.
Mahesh Ramanujam, president and CEO of USGBC and also Green Business Certification Inc., which provides third- party credentialing and verification under the LEED, WELL and GRESB systems, said, "Mori Building's sustainability efforts and its LEED Platinum achievement are fine examples of how organizations can transform their communities by lowering carbon emissions, creating healthier environments and work towards a zero-carbon future. Through awarding advanced examples such as Mori building, we aspire to demonstrate how better buildings, better communities and better cities can help raise the living standard for all."
Mori Building, based on its philosophy of "Create cities, nurture cities," is committed to realizing a sustainable global society through the harmonious coexistence of cities and nature, low-carbon cities and truly enhanced health.
LEED ND Platinum Precertifications
The Toranomon-Azabudai Project was highly evaluated as a complex with diverse urban functions, a walkable urban center built with a central square, and also for its renewable-energy power supply. Toranomon Hills Station Tower was favorably assessed for its integration of public transportation, including the new subway station, and high-level energy efficiency.
In both projects, Mori Building's emphasis on urban development in partnership with local landowners earned high marks in the ND category. Toranomon- Azabudai Project became Tokyo's first project to earn a Platinum level in the ND category and Toranomon Hills Area Project quickly followed as the second such project. It is globally rare for complexes in urban business areas to receive Platinum-level precertification.
WELL Platinum Precertifications
The Toranomon-Azabudai Project's A District and Toranomon Hills Station Tower (tentative name)'s A-1 District were highly evaluated as advanced urban redevelopments following the concept of each project, offering central squares with substantial greenery, indoor environments with excellent air quality through use of air conditioners equipped with high-performance filters, cafes serving healthful meals and layouts featuring central squares and elevated decks to promote exercise. Once completed, both projects are expected to obtain Platinum certifications.
The A District of the Toranomon-Azabudai Project is the world's largest precertified property and the A-1 District of Toranomon Hills Station Tower (tentative name) is Japan's second largest precertified property.
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text:
Phyllactis californica är en havsanemonart som först beskrevs av McMurrich 1893.  Phyllactis californica ingår i släktet Phyllactis och familjen Actiniidae. Inga underarter finns listade i Catalogue of Life.

Källor

Havsanemoner
californica

redpajama_set_name: RedPajamaWikipedia


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Even MSNBC Pundits Fear Dems 'Playing Into Socialism Theme'
June 28th, 2019 4:00 PM
On Thursday and Friday, several pundits took to MSNBC to warn that Democrats moving farther and farther to the left in the debates were "playing into this socialism theme that Donald Trump has come up with" and giving the President a "huge gift" for his reelection campaign. Some even declared Trump the winner of the debates.
Appearing on MSNBC in the 11:00 a.m. ET hour on Friday, Washington Post opinion writer Jennifer Rubin sounded the alarm about Democrats pushing for government-run health care and eliminating the private insurance industry: "Listen, I think this is a terrible mistake for Democrats....for the minimal benefit you get in reassuring the left in the Democratic Party, you risk alienating a whole segment of America."
She further pointed out that such far-left positions would only help Trump:
And worse, playing into this socialism theme that Donald Trump has come up with. I don't agree with this notion that whatever you say, he's gonna say "socialist." There's sometimes when you lead with your chin and you give him an opening. And I fear for the Democrats that this may be one of them.
On the subject of all the Democratic candidates during Thursday night's debate supporting health care for illegal immigrants, Rubin fretted: "Donald Trump is gonna go to town with that."
The discussion prompted fill-in anchor Chris Jansing to ask former Hillary Clinton campaign aide Philippe Reines: "Do you think that that debate last night helped Donald Trump?"
On Thursday, as part of a panel during the 9:00 a.m. ET hour, MSNBC Republican Charlie Sykes panned the performance of Democratic candidates at Wednesday night's debate: "Elizabeth Warren and other candidates doubled down on the fact that, yes, Medicare-for-all means you are going to abolish all private medical insurance in this country. Trust me, that is a huge gift to Donald Trump."
He called out other extreme policy positions: "They're talking about, you know, massive tax increases. You're talking about registration licensing, possible confiscation of guns."
Sykes then worried:
So in terms of winners and losers, I have to tell you, the Trump people are very, very happy this morning, the way that the Democrats are positioning themselves outside – what they regard as outside the mainstream of American politics. Because again, Donald Trump doesn't need to win this election, he needs for Democrats to lose it.
Minutes later, NBC News political reporter Jonathan Allen agreed with Sykes's assessment:
The Democrats are running around, and like last night, for instance, you saw them moving so far to the left that they were walking in circles, right? Like they just – just kind of listing left and left until they got in circles....And that's what Trump is banking on. All those fights happened last night, you know, with people moving to the left, and he's sitting there....his people are sitting there thinking, "Please, please, please have more Democratic debates that look like this," because it's an opportunity for them to paint the Democrats as being out of touch.
At the end of the segment, Sykes and Allen both concluded Trump was the real winner of the debate "because of this move to the left."
When even MSNBC's anti-Trump guests are complaining about Democrats blowing their election chances in 2020, the party has really gone off the deep end.
Here is a transcript of Rubin's remarks on June 28:
CHRIS JANSING: This, Jennifer, is an issue with a clear dividing line, Medicare-for-all, no Medicare-for-all, should private insurance continue, something that by the way is very popular with the vast majority of people who actually have private insurance. So on an issue standpoint, I wonder what your take was.
JENNIFER RUBIN [WASHINGTON POST OPINION WRITER]: Well, first of all, this has been a problem in the past and I think it's still a problem for Senator Harris, which we don't really know whether she's gone the full Bernie, Elizabeth Warren route, which is absolutely, for all intents and purposes except for cosmetic surgery or a supplemental plan, you're not gonna have a choice, you're gonna be on Medicare. I think that's where she's headed, but I'm not sure. And she's been able to kind of skate through this.
Listen, I think this is a terrible mistake for Democrats. When people out there hear Medicaid-for-all or Medicare-for-all, they say, "Great, that sounds wonderful. I know Medicare, that's great." And then when they hear that they're going to lose their current, private insurance, some of which, if you're a union member, is very, very generous, they say, "Wait a second, wait a second, I'm not sure I want to get into that."
So for the minimal benefit you get in reassuring the left in the Democratic Party, you risk alienating a whole segment of America. And worse, playing into this socialism theme that Donald Trump has come up with. I don't agree with this notion that whatever you say, he's gonna say "socialist." There's sometimes when you lead with your chin and you give him an opening. And I fear for the Democrats that this may be one of them. Ironically the other raise- your-hand moment which I think is equally, if not more so troublesome, was when they asked if they would cover illegal immigrants. And Donald Trump is gonna go to town with that.
JASNING: He immediately tweeted about it and made the point that, "Look, you know, should we be doing this stuff at home first?" He called it the "end of the race." Look, Philippe, this is nothing new, right, the problem every party faces. If you're a Republican candidate you run in the primary to the right and then you have to try to moderate, so now you're running on the left and you have to try to moderate. But let me read to you from David Brooks column this morning: "I could never in a million years vote for Donald Trump. So my question to Democrats is will there a candidate I can vote for? If Democrats run a populist campaign against the business elite, Trump will run a broader populist campaign against the entire educated elite. His populism is more compelling to people who respond to such things. Right now we've got two parties trying to make moderates homeless." Do you think that that debate last night helped Donald Trump, Philippe?
PHILIPPE REINES: I don't. And I'll tell you why. Because on the whole the last two nights have shown that among the 20 people there are a number of them that will make great nominees and that can beat him. On his specific tweet, I agree with Jennifer by and large, but if he wants to fight over who treats people better, who wants to provide health care, who wants to provide middle income tax cuts, then bring it on.
Here is a transcript of Sykes and Allen on June 27:
9:04 AM ET
STEPHANIE RUHLE: Mr. Sykes, I must turn to you. Because before the debate, you wrote a piece titled, "Dear Democrats, here's how to guarantee Trump's re-election." You were essentially warning candidates if they shift too far to the left they will give the next election to the President. So last night was their first night out there, what did you think?
CHARLIE SYKES [MSNBC CONTRIBUTOR]: Well, it looked like everybody read my article and decided to ignore each and every point that I made. Because that was a debate about who is moving farther left? I mean, I'm sitting making notes as the night went on. I think one of the key things was Elizabeth Warren and other candidates doubled down on the fact that, yes, Medicare-for-all means you are going to abolish all private medical insurance in this country. Trust me, that is a huge gift to Donald Trump. They're talking about, you know, massive tax increases. You're talking about registration licensing, possible confiscation of guns.
Look, these are all issues that are winners for the Democrats, but there seems to be this movement to say, "How do we take these winning issues and turn them into losing issues in a general election?" So in terms of winners and losers, I have to tell you, the Trump people are very, very happy this morning, the way that the Democrats are positioning themselves outside – what they regard as outside the mainstream of American politics. Because again, Donald Trump doesn't need to win this election, he needs for Democrats to lose it.
RUHLE: Charlie, you thought last night was a win for President Trump because of the Progressive messaging. Was it also a win because there wasn't much messaging about him? Just think about this, in the last week alone, we narrowly avoided a military strike against Iran, the President was accused of rape, and as of yesterday, we know that Robert Mueller, who put President Trump's campaign manager in jail, is now gonna testify. None of that was touched. How big of a win is that for the President?
SYKES: I think, by the way, that was extraordinary, the fact that they did not go after Donald Trump more. And this is part of the problem, that you have all of these stories that ought to be dominating the debate and dominating the news, but the Democrats cannot resist the temptation to form the circular firing squad. As a result, you know, look, I mean, think about the things they could have talked about. And this debate really should be the audition for who can take on Donald Trump.
And, you know, again, the reason I think it's a win is that they're taking positions that will get them through the progressive primary but are going to be like an albatross in a general election. Look, Medicare-for-all right now polls very well until people are told it takes away your private insurance. One poll after another shows people do not understand that when they're told that, the numbers change very dramatically. Trust me, if Elizabeth Warren or Bernie Sanders is the nominee, the Republicans will spend half a billion dollars telling people that. And that's going to be an issue for millions of voters who may be totally disgusted by Donald Trump and are willing to vote against him but just cannot bring themselves to vote for somebody who's going to take away the private health insurance of millions of Americans, which is why that was such a decisive moment at the debate last night.
RUHLE: Jonathan, what's your take? A moment ago, Charlie was saying if Democrats go very progressive now they'll be haunted by this in the general. How come Republicans don't face the same thing? Last night, Lindsey Graham tweeting, "Watching this debate, I'm thinking of a third term for President Trump." Well, it was two years ago Lindsey Graham on Twitter saying that the President was a disgrace, called him a kook, said if Donald Trump got the Republican nomination, they'd get wiped out. That hasn't harmed him.
JONATHAN ALLEN [NBC NEWS POLITICAL REPORTER]: You know, it hasn't. But I mean, the Republicans don't have a primary right now. They are unified behind their president, what is it, you know, 90% of Republicans approve of the job Donald Trump is doing, and they're not having that debate within their party. You just don't see, for the most part, these policy debates. You see it a little bit on the edges. The President wants to strike Iran and then you see some pullback. But for the most part, they're not having those debates.
The Democrats are running around, and like last night, for instance, you saw them moving so far to the left that they were walking in circles, right? Like they just – just kind of listing left and left until they got in circles. And they kind of have to do that, right? If you are Elizabeth Warren and you're going out there and telling people that you need to fundamentally –
RUHLE: Do they have to do that? The Twitter Democrat would tell you but the Democrats that won in the midterms would tell you something else.
ALLEN: It depends on who you are, but if you're Elizabeth Warren, you're out there saying you have to fundamentally restructure systems in order for working and middle class people to get ahead and then you go out there and go, "Well, Medicare-for-all, I'm not – no, no, that's not too much." Like that's a problem. It's not within your message. And if you're trying to steal Bernie Sanders' people, which is basically what she's trying to do right now, how do you get through that primary where you go, "You know what, I'm going to be like light beer, I'm going to be, you know, less filling and maybe taste great. It doesn't – it doesn't work. So I think she kind of had to go there. Whether that works in a general election or not is a big question.
And that's what Trump is banking on. All those fights happened last night, you know, with people moving to the left, and he's sitting there, I don't know if he's watching it on the way to Osaka, but he's sitting there and his people are sitting –
RUHLE: He's watching it, tweeting that it was "boring."
ALLEN: Right. His people are – he was tweeting it was boring, whether or not he was watching it, right? But his people are sitting there thinking, "Please, please, please have more Democratic debates that look like this," because it's an opportunity for them to paint the Democrats as being out of touch. And when they don't talk about Trump, they are not contrasting with him in the ways that they should be to make the argument that he shouldn't be president.
RUHLE: Charlie? I think you're going to go Trump won.
SYKES: Yes, I am going to say that, and very reluctantly, because I think it's very important to defeat Donald Trump, but yes, he did, because of this move to the left. Loser, no question about it, Beto, who I think is toast.
ALLEN: Yeah, I think Trump won and it was only a question of who was going to take the kill shot on O'Rourke last night. It ended up being Castro. So a second "W" goes to Castro. Warren did pretty well, too. But O'Rourke, definitely the loser last night.
Charlie Sykes
Jonathan Allen
Liberals & Democrats


Last edited by Pamela; 25-11-2009 at 08:50 PM..
I agree. A very nice, easy to listen to composition. If I were to do anything at all different, I might have inserted a different voice for a short time, somewhere in the middle, just to break it up a little.
It really "needs" nothing. That was just a suggestion. As it is, you have a wonderful song here. Thank you!
Korg Pa1XPro, Roland Cube 100, Bose L1 Model II, Behringer MX602A, Adobe Audition 1.5.
Not really my 'bag' this style of music, but as always, nicely done and easy on the ear. Thanks.
Vangelis style yet not Vangelis music....but I guess that wasn't the objective. An easy to follow composition although the second half did deviate a bit from the first, having said that it was a nice listen. BTW what (or who) is PAT.


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We turned 55 years young in 2017!
Like all not-for-profit organizations, we have faced exciting and challenging times and they continue today. We are proud of our 50-year-plus record of service to seniors.We celebrated that milestone with a posh gala on February 24, 2012 – exactly 50 years to the day when we first opened our doors to the community.
Our beginnings - and the official opening of the Greater Windsor Senior Citizens' Centres on February 24, 1962 - was the direct result of the community's concern for the welfare of senior citizens. Financial contributions from industries, businesses and unions provided the needed funding to open the first Centre. The community was asked to donate through a very successful Porchlight Drive Campaign initiated by local service clubs.
In 1963, the agency became a proud member agency of the United Way Windsor-Essex. In 1966, we became the first seniors organization in the province to receive provincial funding through the Elderly Persons Centres Act.
As a community focal point, the agency have taken the lead in the provision of services to seniors. The first "Meals on Wheels" program was initiated at the original Elliott Street Senior Centre. That service is now offered through the Victorian Order of Nurses.
In 1973, we opened our second facility in East Windsor - the Riverside Associate Centre. In the same year, we joined other agencies across the province to form a provincial organization. We have been a proud member of the OACAO (Older Adult Centres' Association of Ontario) for more than 30 years.
In those early years, senior groups contacted us for support and direction. Today more than 65 senior clubs and groups in Ontario offer a variety of programming options for older adults to stay active and involved.
In 1983, the agency purchased the former Christian Missionary Alliance Church at 706 Goyeau Street. The site was closed for renovations and construction for two months and opened on February 13, 1984. Renovations continued for another year. Financial assistance was received from numerous foundations, service clubs, all levels of government, members and friends. In 1988, the Riverside Associate Centre moved to the Edward Street Community Centre, and was renamed the Edward Street Neighbourhood and Senior Centre. In subsequent years extensive renovations ensure accessibility were completed at both facilities.
In the same year our Members' Council - elected representation of the membership - was constituted to recommend, advise, and liaise with members, staff, and Board of Directors. The members' council was disbanded in 2012 under a new, more exclusive Board of Directors structure.
As the agency grew throughout the 1980s, so did our Community Support Programs - Footcare, Transportation (ESCORT), Friendly Visiting and Telephone Assurance. In 1990, with funding assistance from the Ministry of Community Social Services, we purchased an agency van. Today, our fleet of 3 vans plus a team of volunteer drivers provide more than 10,000 rides per year. All of our programs are well utilized and support older adults in their efforts to remain active and independent.
A mandatory membership policy requested by the membership was endorsed by the Members' Council, and subsequently approved by the Board of Directors in 1991.
In response to senior requests, the Olde Sandwich Towne Senior Centre opened one day a week in West Windsor in January 1993. In September of that year, with the help of United Way Venture Grant funding, we expanded, opening two days a week. That site closed in 2002.
In 1994, the Centres Association changed its name to Centres for Seniors Windsor.
In 1997, the Board began planning for the future of the Goyeau St. Centre, recognizing the need for more flexible programming space. After much discussion, planning, and development of a strategic plan, we were ready when the opportunity arose to relocate to our current location, a former elementary school at 635 McEwan Ave in the west side of Windsor. Renovation of the school began in November 2003, and we moved in March 2004.
Our East Side Centre re-located in 2008. It is now on the 1st floor within the WFCU Centre on McHugh Ave, where we can utilize the recreational facilities through the City of Windsor's Parks and Recreation Department.
In 2013, the Centres for Seniors Windsor was rebranded to "Life After Fifty". The new look and mission encouraged a broader membership base to participate in opportunities to be fit, social and well. In 2016, the OACAO honoured Life After Fifty as winner of the best logo for Older Adult Centres in Ontario.
2019/2020 LAF Lottery
Life After Fifty Lottery 2019/2020
Walkabouts 2020
Wednesday Nights Pasta Fundraiser 2020
Smart Phone Tablet Workshop January 2020
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If you previously took out a lifetime mortgage, there are newer products on the market today that could offer lower interest rates and greater flexibility than the plan you are already on. Current equity release plans carry features such as inheritance protection, the flexibility to allow voluntary repayments, and fixed charges for early repayment, which can help keep the costs down for you and your family in the long term.
Due to the complex nature of equity release plans, deciding whether to switch them is not straightforward. Fortunately, online calculators are available to give an idea as to whether opting to switch plans is the right choice for you. Calculations should take into account early repayment charges, the cost of setting up a new plan and the time taken to completion when making the comparison, but shouldn't form the basis of your decision.
A financial advisor can further analyse your existing setup, determine whether switching is worthwhile, and help you search for alternatives. This is where an equity release comparison service helps as this us where your old plan can be directly compared to a brand new scheme. By taking your existing balance and possible early repayment charge, your equity release adviser can search the whole of the market for a more suitable alternative.
Based on rates alone, a direct equity release comparison can be made by analysing the old plan & projecting its balance forward, then costing a new plan alongside, but this must include all set up costs including valuation and application fees (if charged), advice fee and solicitors fees. Your equity release adviser, should then be able to establish the break even point as to when the new plan will be more cost effective than the old. Taking this in conjunction with the age of the applicants will formulate the decision as to whether it would be worthwhile switching equity release plans, or not.
Many of us have remortgaged before, well switching or swapping an existing equity release plan for another is therefore nothing new. The principle of the transaction is the same; trying to save on monthly costs over the duration of the contract.
If you are intending to switch plans, make sure that your financial advisor has access to the whole of the lifetime mortgage and home reversion market, and that they are not tied to selling products from just one lender.
Most importantly, make sure that the company you are using is registered with the Financial Conduct Authority and that the advisor you are dealing with is a member of the Equity Release Council. This ensures that they follow a strict conduct code, and should anything go wrong, the financial ombudsman will be there to assist. You can check both by searching the FCA and Equity Release Council's website.


text:
Benoît Springer (Saintes, 7 april 1973) is een Franse striptekenaar.

Biografie
Benoît studeerde aan de school voor beeldende kunsten in Bordeaux en volgde daarna de opleiding striptekenen aan de École de l'Image in Angoulême. Nog voor hij afstudeerde, maakte hij een compleet verhaal, 'Les Enfants du Nil' dat gepubliceerd werd in het collectief verzamelingsalbum van studenten van zijn opleiding. Hij maakte kennis met Christophe Gibelin, met wie hij zijn eerste album maakte in de serie Schaduwland. Daarna volgden een aantal series die niet allemaal in het Nederlands taalgebied zijn verschenen. Vanaf 2008 maakte Benoit een aantal oneliners, meestal op scenario's van Séverine Lambour.

Reeksen
 Schaduwland, 1996 - 2001
 Volunteer, 2002 - 2006
 Hanté, 2008,
 La rebouteuse, 2009
 Cécile, 2010
 On me l'a enlevée, 2010
 De kronieken van Konvooi, 2011
 Een mooie reis, 2013
 Onafscheidelijk, 2016
 Wie laatst lacht, 2018

Springer


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When we want to describe a process, we aren't usually interested in the people doing each thing in the process. We therefore normally use the passive voice (strona bierna). We are also describing a process which is always true, so we use the present simple.
In the passive voice, the subject of the active verb (strona czynna) is removed and the object of the active verb becomes the new subject of the passive verb.
In English, there is only one form and we don't have a special form of the verb, we simply us the past participle (3rd form of the verb).
are – for plural nouns.
Remember that for regular verbs, like extract (wydobywać), the past participle is the same as the past form. You only have to add –ed to the main verb.


text:
Our audio sale has ended. View current sales and featured products.
A Good Foundation, Paws & Tales audio episode 1
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Correction Course, Paws & Tales audio episode 7
A Closer Look, Paws & Tales audio episode 8
God With the Wind, Paws & Tales audio episode 9
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The Honey Buzz Principle, Paws & Tales audio episode 12
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The Perfect Christmas Gift, Paws & Tales audio episode 15
Hold the Anchovies, Paws & Tales audio episode 16
A Conscious Effort, Paws & Tales audio episode 17
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Staci's Dilemma, Paws & Tales audio episode 19
Blinded by the Sight, Paws & Tales audio episode 20
The Hullabaloo at Hunker Hill, Paws & Tales audio episode 21


Time Picker improvements, including support for picking seconds.
Includes advanced control of tree view nodes, updated icon pack and various fixes.
Contains progress enabled buttons, new wipes, and various fixes.
Contains new flip-able cards, badges, and other styles.
Featuring a new snackbar control, right, top and bottom drawers, and various fixes and style tweaks.
Please see the small list of breaking changes.
Includes new Chip control, toggle style listboxes, and a whole host of fixes and improvements.


The Blueprint for Total Goal Achievement is a method of clearing obstacles to personal achievement. The Blueprint consists of a diverse group of interactive exercises designed specifically to clear a pathway to success in setting and achieving business and personal goals.
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text:
Ferdinand Joseph Arnodin (* 9. Oktober 1845 in Sainte-Foy-lès-Lyon; † 24. April 1924 in Châteauneuf-sur-Loire im Département Loiret) war ein französischer Ingenieur und Industrieller.
Er gilt neben Alberto Palacio als Erfinder der Schwebefähre, für die er als Erster 1887 ein Patent bekam. Die erste dieser Brücken baute der Architekt Alberto Palacio mit Arnodins Hilfe. Außerdem baute und rekonstruierte Arnodin Kabel- und Hängebrücken mit gedrehten Stahlkabeln, die er in seiner eigenen Fabrik herstellte.

Neun von 18 in der Welt bekannten Schwebefähren können ihm zugeordnet werden. Drei davon existieren noch heute.

Stahlkabel
Arnodin entwickelte für den Einsatz als Tragkabel von Hängebrücken eine besondere Art von Kreuzschlagseilen mit mehreren Lagen, bei der jede Lage in entgegengesetzter Richtung zur vorhergehenden geschlagen wurde. Außerdem war seine Verseilmaschine so eingestellt, dass die Steigung jeder Drahtspirale in ihrer Abwicklung proportional zum Durchmesser der jeweiligen Lage war. Damit erreichte er, dass alle Drähte des Tragkabels gleich lang und damit unter Belastung auch gleichmäßig gedehnt wurden.

Hängebrücken und Schwebefähren
Arnodin baute auch eine große Zahl von Hängebrücken der zweiten Generation (vom Ende des 19. Jahrhunderts bis zum Anfang des 20. Jahrhunderts), darüber hinaus restaurierte und sanierte er zahlreiche Brücken, die als Kabelbrücken der ersten Generation gebaut worden waren (vor 1860). Diese wurden verstärkt und die alten Drahtseile wurden durch seine doppelt gedrehten Stahlseile ersetzt, teilweise wurde die Konstruktion mit Abspannseilen verändert ("System Arnodin").

Schrägseilbrücken nach dem Système Gisclard
Anfang 1900 erwarb er eine Lizenz für das Patent von Albert Gisclard für Schrägseilbrücken mit sich kreuzenden, bis in die andere Brückenhälfte reichenden Schrägseilen, die er häufig baute und zusammen mit seinem Mitarbeiter und Schwiegersohn Gaston Leinekugel Le Cocq weiterentwickelte.

Der Industrielle
Seine Fabrik für die Herstellung und den Zusammenbau von vorkonstruierten Metallelementen befand sich in Châteauneuf-sur-Loire. Überreste davon sind noch zu sehen, der Schornstein ist zur Hälfte eine Ruine und befindet sich zwischen der Eisenbahn und der Loire.

Das Museum de la Marine de Loire in Châteauneuf-sur-Loire präsentiert Erinnerungsstücke aus seinem Werk: ein altes Modell der Schwebefähre von Nantes, einen Abschnitt eines Stahlkabels von Arnodin, und Fotografien.

Liste seiner Werke

Schwebefähren

Mit Kabeln
 1893 Portugalete (Bilbao), « Puente de Vizcaya », entworfen von Alberto Palacio, konstruiert von Ferdinand Arnodin, in Gebrauch. 2006 von der Unesco in die Liste des Weltkulturerbes aufgenommen.
 1898 Rouen: zerstört 1940
 1898 Bizerte: demontiert und 1909 in Brest wiederaufgebaut
 1900 Rochefort: historisches Monument, in Gebrauch für Fußgänger und Zweiräder

Mit Abspannseilen und Gegengewicht
 1903 Nantes: demontiert 1958; Gedenktafel vorhanden
 1905 Marseille: zerstört 1944; die Silhouette erscheint in Filmen von Marcel Pagnol

Mit Kabeln und Abspannseilen
 1906 Newport (Wales), restauriert, in Gebrauch

Die letzten Schwebefähren
 1909 Brest: Rekonstruktion der demontierten von Bizerte; zerstört 1944
 1910 Bordeaux: unvollendet, Pfeiler 1942 demontiert. Diese war zweimal so lang wie die anderen, deshalb zweimal langsamer. Die Brücke war an diesem Ort ungeeignet.

Hängebrücken (feste Brücken)

Die von Arnodin konstruierten oder restaurierten Hängebrücken sind zahlreich in ganz Frankreich und seinen damaligen Herrschaftsgebieten. Er signierte seine Arbeit auf Eisenplaketten.

 Pont de Tonnay-Charente (Département Charente-Maritime);
 Pont de Parentignat, Puy-de-Dôme (1831), aufgegeben;
 Pont de l'Abîme, zwischen Gruffy und Cusy im Département Haute-Savoie (1888);
 Pont de Lézardrieux, Bretagne (1889)
 Pont suspendu de la Rivière de l'Est, in Réunion;
 Pont Sidi M'Cid, Constantine, Algerien (1912), 164 m lang, 175 m über dem Rhumel;
 Pont Mellah Slimane, Constantine, Algerien (1925),
 Pont de Chilhac, Département Haute-Loire (1883), über den Fluss Allier;
 Pont de Saint-Ilpize, Département Haute-Loire, über den Fluss Allier
 Viaduc des Rochers Noirs, Département Corrèze, über den Fluss Luzège
 Passerelle Marguerite über die La Foa in Neukaledonien
 Pont de Cassagne (Schrägseilbrücke), Département Pyrénées-Orientales; im Zuge der Ligne de Cerdagne über den Fluss Têt
 Brücke von Ingrandes, Département Maine-et-Loire, über die Loire (Restaurierung)
(Die Liste ist unvollständig.)

Weblinks

 Ponts suspendus, conçus, construits ou rénovés par Ferdinand Arnodin - 1869>1890 (auf Ansichtskarten)
 Ponts suspendus, conçus, construits ou rénovés par Ferdinand Arnodin - 2e partie 1890>1924
 Ferdinand Arnodin et les ponts à transbordeur - 1ère partie (auf Briefmarken und Ansichtskarten)
 Ferdinand Arnodin et les ponts à transbordeur - 2ème partie

Einzelnachweise

Brückenbau-Ingenieur
Erfinder
Franzose
Geboren 1845
Gestorben 1924
Mann


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