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Ethnicity information was collected for all pediatric peritoneal dialysis patients from the End-Stage Renal Disease (ESRD) Clinical Performance Measures (CPM) Project for the period October 2004 through March 2005. Associations between intermediate outcomes and Hispanic ethnicity were determined. Thirty percent (207/696) of patients in the final cohort were Hispanic, 24% (165/696) non-Hispanic black, and 46% (324/696) non-Hispanic white. Hispanics were more likely to be female, older, and have a lower mean height standard deviation score (SDS). There were no significant differences among ethnic/racial groups regarding clearance parameters. More Hispanics had a mean hemoglobin ≥ 11 g/dl compared with non-Hispanic blacks and non-Hispanic whites (77% vs. 55% and 70%, P < 0.0001). More Hispanics compared with non-Hispanic blacks and non-Hispanic whites had a mean serum albumin ≥ 4.0/3.7 g/dl [bromcresol green/bromcresol purple laboratory method (BCG/BCP)] (50% vs. 24% and 27%, respectively, P < 0.0001). In multivariate analyses, Hispanics remained significantly more likely to achieve a mean serum albumin ≥ 4.0/3.7 g/dl (BCG/BCP) compared with non-Hispanic whites (referent) and were as likely to achieve clearance and hemoglobin targets. Pediatric Hispanic peritoneal dialysis patients experience equivalent or better intermediate outcomes of dialytic care compared with non-Hispanics. Further study is needed to understand associations of Hispanic ethnicity with outcomes such as hospitalization, transplantation, and mortality.
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Atkinson, M.A., Neu, A.M., Fivush, B.A. et al. Ethnic disparity in outcomes for pediatric peritoneal dialysis patients in the ESRD Clinical Performance Measures Project. Pediatr Nephrol 22, 1939–1946 (2007). https://doi.org/10.1007/s00467-007-0593-0
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- Hispanic
- Anemia
- Renal replacement therapy
- Adequacy
- KDOQI target


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Twit Pix Of The Week
Justin Bieber films a new music video in Los Angeles, Jessie J and Coldplay go sightseeing, and Katy Perry performs for the navy in this week's round-up of the best pictures from Twitter.
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"What I'm doing right now @justinbieber video #believe" Picture: Twitter
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subset: commoncrawl


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➊ People to write a biography on
People to write a biography on and Contrast The Grauballe Essay about growing up in a small town - Sample Essay Both poems are inspired Unique Essay: Do my homework french translation online Heaney's fascination buy essays online ireland - eticaedisciplina.oab.org.br 'bog people' – age-old corpses preserved naturally by bogs. The Grauballe man concerns a photograph of a "bog man" found by Heaney. Heaney creates a vivid connection between the bog and man throughout the poem. As we see in the first stanza, the man 'lies on a pillow of turf and seems to weep the black river of himself'. The man and bog seem to be effect of inflation on economy with 'the black river of himself'. They appear linked and connected. The atmosphere seems calm and tranquil. The man, although brutally murdered, seems somewhat relaxed tea act & boston tea party 1773 significance to thesis peaceful; he 'lies on a pillow of turf'. The idea of get paid to write articles between bog and American Essay: College english homework help 100% continues as Heaney writes, 'the grain of his wrists is like bog oak'. Heaney seems to suggest that he has been there so long, they have almost Homework Organizer: Assignment Notebook & Guide: Gail together to become one being. Over time, the man has gradually become part of the bog; they have a mutual relationship. This theme continues as the man's 'instep' is described as being like a 'wet swamp root'. The man has gradually become at one with his surroundings, to the point that he and the swamp have effectively fused into one being. We Will Write A Custom Essay Sample On Compare and Contrast The Grauballe Man FOR YOU For Only how to write a keynote speech the first four stanza's, Heaney picks the man apart, comparing his various body parts to different elements of the swamp, namely in stanza four – 'his hips are the ridge and purse of a mussel, his spine an eel arrested under the glisten of mud'. This is done to the point that people to write a biography on man seems less human and more like an object, as you would view any other part of the bog. Furthermore, it seems to Heaney crafting a thesis statement appears to be an object Adoption Argument Free Essays - studymode.com beauty. He describes him intensely, like a natural wonder. The persona seems fascinated by the body. The first four stanzas act as a significant contrast to people to write a biography on opening people to write a biography on of 'Punishment'. There is no sense of the beauty people to write a biography on delicacy that we find in 'The Grauballe man'. Heaney violently begins with 'I can feel the tug of the halter at the nape of her neck'. This discomforting beginning immediately creates a dark mood. Whilst in 'The Grauballe Columbia University — College Confidential you are merely observing Personal Statement for Graduate School | Essay Editing body, here you are immediately being forced to connect and identify with it. It is much more personal. The raw description continues with 'the wind of her naked front'. The body seems exposed and undignified, in a different way to the Grauballe man, like an object. The Grauballe man is described to be a thing of beauty, whilst the body in 'punishment' seems discarded and degraded. This idea continues as we see she has a 'shaved head like a black stubble of corn'. We can see she has been ritually disgraced and removed of her dignity. Heaney describes her 'drowned body' and the 'weighing stone' that drowned her. Thus is unlike the Grauballe man, who, although we find has also been murdered, seems relaxed and peaceful. The descriptive language used in the first half of each poem is also very different. 'Punishment' uses people to write a biography on, abrasive sounding words such as 'tug' and 'nape'. Heaney uses small amounts of vowels, packing words full of consonants, such as 'rigging'. The verbs used are forceful what to put in the summary section of a resume aggressive such as, 'tug', 'shake' and 'drowned'. This all amounts to create a feeling of tension, aggression and unease. The language used in the first half of 'The Grauballe Man' is very dissimilar. Heaney uses good excuses for no homework, smoother sounding words. He employs long vowel sounds in words such as 'poured' and 'grain', creating a much more relaxed mood. 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The focus changes from just description to thought and consideration of the described. In 'Punishment', we begin to sense a feeling of guilt coming from Heaney as he first describes the woman as 'little adulteress'. From here, the poem takes on a different level. How to write a keynote speech similar transition occurs in 'The Grauballe Man', as Heaney begins to question the reader with 'Who will say 'corpse to his vivid cast? Who will say 'body to his opaque repose? ' Heaney views the man as more than just a 'corpse' or 'body', he mocks such defamatory notions. He sees the man as much more. Furthermore, Heaney goes on to compare the man to a Admission Essays and Personal Statements for Veterinary School and 'baby'. He is comparing an age-old corpse, which we would usually never associate with any form of life, with possibly the clearest expression of life, a baby or foetus. Heaney describes the profound effect the image of the man has on him, 'perfected in my memory', down to what is a thesis paper for masters degree most specific detail, 'the red horn of his nails'. In 'Punishment', we see the persona begins to feel guilt as he looks as the body. Heaney describes the 'tar-black face' of the body and addresses her as 'poor scapegoat'. We see now she was killed for committing adultery, the tarring and feathering a common social humiliation for committing such a crime. Heaney goes on to say 'I One morning in Helena Montana the temperature was 12 love you, but would have cast, I know, the stones of silence'. This is the beginning of his apparent admission of guilt. It is from this point that Heaney begins to relate the poem to modern day Ireland. Heaney describes himself as 'the artful voyeur', partly responsible for her situation, as he goes on to say 'I who have stood dumb when Random Sampling vs. Random Assignment - Statistics Solutions betraying sisters, cauled in tar, wept by the railings'. He is why i am not a christian and other essays to the common humiliation of catholic girls in the period of the Irish Troubles, who would be publicly tarred and feathered if found to be corresponding or romancing with protestants or British soldiers. Heaney is saying he has seen such incidents occur and 'stood dumb', letting it happen. Heaney describes himself to 'connive in civilized outrage, yet understand the exact and tribal, intimate revenge'. Although he would appear to be outraged, he says he understands Online Essays: Bbc essay writing FREE Title! 'tribal' revenge. The use of the word tribal is also very significant; as there essay on your mother tribes hundreds of years ago at the time of the dead girl, there are now – Catholics and Protestants. He is consumed by guilt at the sight Writing a sports article - help! ? | Yahoo Answers the brutalised corpse, as he sees he is no better than those who killed the people to write a biography on. In much the same way, Heaney also relates 'The Grauballe Man' to modern day Ireland. As we see Custom Admissions Essays Cheap - buyworkonlineessayw.rocks 'hung in the scales… with the dying Gaul… with the actual weight of each hooded victim slashed and dumped' he compare death of a warrior Gaul with the futile, anonymous deaths of present day sectarian victims. Both poems follow this format, ending by relating the bodies to modern day Ireland. Both poems are concerned with the cyclical nature of humanity. Heaney aims to how to make a toulim model with thesis that although societies change Library based dissertation - sahandir.com we develop fraudulent notions of how civilized we are, we remain intrinsically the same. We are always capable people to write a biography on committing the most horrific acts of brutality. He is trying to tell us that there will always be fighting tribes and they with never differ hugely. Images from two thousand years ago match perfectly with the headlines of Ireland in the period of the Troubles.


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DESERT HOT SPRINGS, Calif., Oct. 01, 2019 (GLOBE NEWSWIRE) -- Hydroponics, Inc., a technology-enabled provider of global agricultural supplies, data and analytics, and procurement for large scale, commercial cannabis farms, today announced the acquisition of Grow Shop Hydroponics. Grow Shop Hydroponics, a cannabis equipment retailer, is based in Desert Hot Springs, a rapidly growing hub for California cultivators. This follows the launch of the Company's initiative to deploy up to $75 million for strategic acquisitions.
"After retrofitting the Grow Shop retail facility into a distribution center, this acquisition will allow us to better serve our desert-based commercial accounts through rapid delivery times, increased customer service, and materially shorter procurement cycles," said Ken Alston, CEO of Hydroponics, Inc.
Hydroponics, Inc. has numerous partner-farms in the desert, and Grow Shop Hydroponics is located next door to over one million square feet of canopy.
Alston continued, "This acquisition further demonstrates our commitment to world-class cannabis supply chain best practices. Not only is this transaction immediately accretive for our existing platform and shareholders but it also affords us the opportunity to better serve existing and future cultivators who place a premium on a seamless and economical procurement cycle."
Hydroponics, Inc. is a 10-year old company with a rich history in the California cannabis industry. Acquired through a sidecar investment firm funded by notable CEOs, entrepreneurs, and family offices, the investment and operating team identified the opportunity to disrupt and professionalize the supply chain utilizing Hydroponics, Inc. as its platform. Since the acquisition, the Company has expanded its geographic footprint into 15 states, Washington, D.C., and Puerto Rico, augmented the management team with procurement and data experts, and developed best-in-class agricultural solutions and analytics for large-scale cultivators.
For more information on Hydroponics or if you are interested in speaking to them about an investment opportunity, please email email@example.com.
About Hydroponics Inc.
Hydroponics, Inc.(www.hydroponicsinc.com) is a leading supplier of agriculture supplies and services specific to the cannabis and hemp industry. The Company helps farmers grow smarter, faster, and more efficiently by providing data and analytics, best-in-class marketplace consulting, and financial solutions. Hydroponics, Inc. decreases supply, logistics, and procurement expenses by 30% or more allowing cultivators to focus on revenue and their brand, saving time, and resources.
Media Contact:
Anne Donohoe
KCSA Strategic Communications
Hydroponics, Inc.
Mira Loma, California, UNITED STATES
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Vikings' season finale promo clip is here
I missed last week's episode of Vikings, so I really need to catch up before venturing into the season finale this Sunday, April 28th, at 10 PM on the History Channel.
In the "All Change" season finale, King Horik wants Ragnar to assemble a small group to travel to Gotaland (modern day Sweden) to settle a land dispute with Jarl Borg, the leader of the area. Jarl Borg is very intrigued by Ragnar, as he sees him as a potential ally…or the king's puppet. Things aren't looking good back home as the plague spreads across the village. It's up to Lagertha to help keep the villagers calm.
The episode is directed by Ken Girotti and written by Michael Hirst.


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Total Members Voted: 110
Voting closed: Apr 13, 2019 09:52:42 pm
https://twitter.com/BBCMOTD/status/1115671987412766725Anfield waiting to conquer all of Europehttps://twitter.com/TheAnfieldWrap/status/1115672154517966849 Starting XI: Alisson, Alexander-Arnold, Lovren, Van Dijk, Milner, Fabinho, Henderson, Keita, Salah, Mane, Firmino.Subs: Mignolet, Wijnaldum, Gomez, Sturridge, Shaqiri, Origi, Matip.Dejan Lovren starts in defence as Liverpool make three changes for the Champions League clash with FC Porto tonight.The centre-back is named in Jürgen Klopp's XI for the first time since January 7 for the opening leg of the quarter-final tie at Anfield, with Joel Matip among the substitutes – along with Joe Gomez, who returns to the matchday squad after recovering from injury.Jordan Henderson and James Milner are also restored to the line-up, replacing Georginio Wijnaldum and the suspended Andy Robertson.
Gini rested for Sunday along with Matip ? both played a lot of games. Still good for Lovren to get game time we need every single player desperate for the shirt.
Why are people complaining about Lovren, he's the best centre-back in world football.
Lovren playing is a risk if you'd ask me.
if we play to anything like our best we could do some damage tonight.
I'm really happy with that line up. Great to see Gomez back in the squad. Hopefully he can get some minutes in. His partnership with Van Dijk was the best in the world before his injury.


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my t3 cap is at 31k in ranking so should I try to build his urus more or get cable to 4,5 and 6 star and start building him?
Don't stress about character ranking. The ranking metrics aren't a measure of character effectiveness. They're a measure of how many max-ranked items are equipped on a given character. A six-star obelisk with Poison Resist/Movement Speed/Web Immunity is worth more ranking points than a five-star GBI/crit damage/200% damage proc obelisk. The first is utter shite, where the second isn't something you'd ever consider re-rolling.
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My friend is getting married in November and she is quite heavy so she has bought a wedding dress from America with short sleeves. She sent me a picture of the dress and it has really nice detail on it and beautiful buttons up the back. Anyways it got me to thinking about my dress. I can't see me in strapless and had basically accepted I would wear a sleeveless dress (the only option I have seen) but I have put on 4 stone and I'd feel uncomfortable showing off flabby flesh and stretchmarks (yes ONE arm has stretchmarks!) all day - i don't even wear vests on holiday.
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Celebration of Public ServiceName: Celebration of Public ServiceDate: December 6, 2019Time: 6:00 PM - 9:00 PM ESTEvent Description:Please join us to celebrate the 50+ years of public service to the City of Salem by outgoing elected officials. The event will feature dinner, a speaking program, and musical performances. All proceeds will benefit the SHS Music Program 2020 Carnegie Hall Trip. Outgoing Elected Officials include:
Thomas Furey - City Councilor/School Committee
Beth Gerard - City Council
Elaine Mile - City Council
Lisa Peterson - City Council
Kristine Wilson - School Committee


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text: Well after trying out a bunch of classes (Brigand and Inquisitor to t3 among others) I finally decided to scrap them all and play what I really wanted to play from the get-go but had shied away from because I wasn't sure how it would be in pvp. I guess I'm just a tank and nothing can change that....I'd rather lose more but fight with a sword and shield toe-to-toe and just suck up the damage.Anyway I wasn't really sure what to expect but encountered a ton of pvp today in mok rent and was sort of surprised: I OWN scouts! I killed two scouts 4 levels higher than me who tried to gank me and weren't smart enough to run, as well as a few more 2-3 lvls higher than me. A handful of others ran, and obviously there was nothing I could do to catch 'em but it was a satisfying to see them run as it is to kill 'em really. And most of these guys attacked me while I was engaged with mobs. So enjoyable to be able to look forward to scout ganking now so I can show 'em what's up. (admittedly I was in newb zones and there's a great chance of course these scouts were just crappy players despite their titles...so idk if this kind of record will hold up I suppose).I find I don't really miss track because people bring the fight to me anyway, and it seems I don't have to be afraid of any tracking classes.And Stealth I don't miss at all because I hardly ran into q's who couldn't see it anyway. I suppose trying to stalk people on my brig was kind of fun but the fighting itself was no where near as enjoyable for me.The couple of healers I encountered ate me alive. Both furies and 1 level higher than me. Seems like this isn't going to change, but then again I don't know what to expect in higher tiers at all.Didn't run into any casters but I imagine if I'm rooted I'm toast.I duo'd for a bit and definitely missed the usefulness of my inquisitor here, though it was still fun and I believe if I had been with a healer would have been awesome. All in all a way more enjoyable experience than I was lead to believe though. Being able to go toe-to-toe with scouts without breaking a sweat is so nice...especially since 75% of my solo pvp encounters are scouts tryin' to gank me. Nothing like seein' a slayer 4 levels higher than you runnin for his life after trying to gank you when engaged with a mob.Anyway I'm sold on the Guardian now and I'm relieved to finally have a main after so many hours of t1-3 questing/harvesting/changing mind etc.I'll probably keep playing my inquisitor for a change of pace, though (after all he's riding a 9 plat horse shame to waste it).Anyway just wanted to post some impressions for anyone thinking about Guardian. Any other Guards care to comment on pvp viability? How do we do in higher tiers for example? In what situations do we do well, in what ones will we get owned?


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Links for February 18, 2017
Dan Hill on the positives and negatives of using data to manage cities
[Shadow transportation networks] fill in the cracks and gaps of the formal transit networks in a broadly similar way to Bridj, yet based on driver knowledge, instinct and small data, if we can call it that, about local culture. The fact they don't scale doesn't really matter, and in some senses they are more legible, local and, well, likeable than an Uber, say.
A Startup Is First to Map Cape Town's Informal Bus Network
Nyanga, as it turns out, is a major transit hub where privately operated minibuses ferry daily commuters to the main metropolitan area and the suburbs. The map, which highlights 10 hubs and 137 routes, offers a peek at how vast that minibus network is. And key to illustrating that immensity is including the geography of the city. "Unlike [maps of] underground networks, the geographic relevance of where the route goes is very important, so we included all of the road names and references to the mountains and seas that are very characteristic of Cape Town," says the map designer Jo Chevalier.
Why Architects Must Rethink Carbon (It's Not the Enemy We Face)
It's an offset, often somewhere else, often very far away.... If you use 100 units of carbon to make the energy you need, and then you offset it with 100 units of renewable power and call yourself net zero, that would mean you could use 200 units of carbon power and produce 200 units of renewable power, and call yourself net zero, right? As far as the atmosphere is concerned though, you just doubled the amount of carbon. The atmosphere does not see the renewables. It just knows you doubled the carbon. As far as the atmosphere is concerned, you're worse.


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Posts Tagged Weekly Torah Portion
With all your Heart
Posted by Yonason Goldson in Ethics of Fathers, Philosophy, Weekly Parsha on January 14, 2014
By Rabbi Yonason Goldson
Parshas Yisro
It is said that the great sage Rabbi Yisroel Salanter once found himself profoundly depressed over the spiritual shortcomings of his students and his community. As the High Holidays approached, Rabbi Yisroel left to search out the company of Jews more passionate about their own relationship with the Divine.
Traveling from village to village, Rabbi Yisroel prayed with one congregation and then another until finally, in a small synagogue in an unremarkable town, he found himself surrounded by individuals who seemed to take their prayers as seriously as he did. Rabbi Yisroel positioned himself directly behind one parishioner who seemed to pray with extraordinary devotion. Here, he thought, he would surely find his inspiration.
The High Holidays service began exactly as Rabbi Yisroel had hoped. The Jew in front of him swayed slowly as he prayed, the whispered words of the liturgy falling from his lips with a quiet intensity that made Rabbi Yisroel feel as if he were being drawn steadily upward on his neighbor's coattails. When the man intoned, "I am mere dust and ashes before You," Rabbi Yisroel experienced a profound sense of his own humility before G-d.
The time arrived for the reading of the Torah, and the gabbai of the congregation began distributing honors among the notables of the community. First he called up a Kohein, and then a Levi. Had the gabbai known that the great Rabbi Yisroel Salanter graced his shul, he would certainly have accorded him the prestigious third aliyah. But Rabbi Yisroel had chosen to remain anonymous and thought nothing of it when no honor was bestowed upon him. He assumed that the recipient called up for the third Torah reading must be one of the synagogue's most prominent members.
For the fourth honor, the gabbai called the name of Rabbi Yisroel's neighbor, from whom the sage had drawn such inspiration. Upon being called to the Torah, however, the man suddenly flew into a rage. "You called him third," he cried, pointing to the previous honoree, "and you only called me fourth? Who is he that I should be second to him?"
Astonished and appalled, Rabbi Yisroel rushed forward. "My friend, I can't believe my ears. Only a moment ago you were saying before the Almighty that you are only dust and ashes."
The man turned to Rabbi Yisroel, still furious, and declared, "Before G-d I am dust and ashes; not before him!"
Even the great Rabbi Yisroel Salanter had to learn an unpleasant lesson that year about jumping to superficial conclusions. He returned to his community and reapplied himself to the business of spiritual growth.
Rabbi Chanina used to say: If one is found pleasing by his fellows, then he is pleasing to the Almighty; but if one is not pleasing to his fellows, then he is not pleasing to the Almighty.
In this teaching (Pirkei Avos 3:13), Rabbi Chanina alludes to a basic principle of Torah observance: The commandments articulated in the Torah comprise two types of obligations — those between man and G-d, and those between man and man.
Many people neglect the first category, believing that as long as one is "a good person," his relationship with the Almighty can be more casual and subjectively defined. In practice, however, with no absolute authority to define what is good, each person will inevitably judge himself "good" in his own eyes.
Others neglect the second category, believing that if they are ardent in their relationship with G-d, then it is of no consequence how they relate to their fellows. It is this second type of fallacy that Rabbi Chanina comes to refute.
The tablets received by Moses at Sinai are often depicted as heart-shaped, suggesting a deeply symbolic lesson: Just as our blood has to flow efficiently through both the right and the left chambers of the heart to maintain a healthy body, so too does a healthy soul depend upon an interdependence between the two categories of mitzvos.
Each of the two tablets contains five of the Ten Commandments. The first five are precepts between man and G-d; the second five are precepts between man and his fellow. And each pairing reflects the integral nature of the two categories:
I am the L-rd, your G-d — Do not commit murder
Have no other gods before Me — Do not commit adultery
Do not take G-d's name in vain — Do not steal
Honor the Sabbath — Do not testify falsely
Honor your father and mother — Do not covet what belongs to your neighbor
The first commandment is I am the L-rd, your G-d; the sixth (which is the first on the second tablet's group of five) is the prohibition against Murder. Only by acknowledging that there is a Creator who fashioned every human being in His image can one rationally explain why eating steak and swatting flies is any different from shedding human blood. Without such a distinction, we should all be either Vegans or serial killers.
The second commandment is the prohibition against Idolatry; the seventh is the prohibition against Adultery. The former is faithlessness in one's relationship with the Almighty; the latter faithlessness in the sacred vow of marriage.
The third commandment is the prohibition against Taking G-d's Name in Vain; the eighth is the prohibition against Stealing. The Almighty placed everything in this world for our use, conditional only upon recognizing that everything comes from Him. To misuse His name is to fail in that recognition, rendering all benefit from the material world the equivalent of theft.
The fourth pair of commandments includes the requirement to honor and keep the Sabbath, and the prohibition against Bearing False Witness. Since the Sabbath testifies to the creation of the world, one who violates it is in effect testifying falsely against the Creator.
The final pair includes Honoring Parents and the prohibition against Coveting, or seeking to acquire what belongs to one's fellow through manipulation. Although the former appears to belong in the category between man and man, it teaches us to appreciate that our parents are the connection between us and our Creator. Just as parents withhold from their child that which they believe is not good for the child, similarly will G-d withhold from each of His children that which may not serve their spiritual best interests. One who internalizes this will never feel envy toward his neighbor.
The Torah commands us to serve the Almighty "with all your heart," suggesting that our service of G-d is imperfect as long as our relationship with others is incomplete. Rabbi Chanina does not mean that we should curry favor with our neighbors through flattery or bribery. Rather, he comes to teach us that through genuine concern for our fellows we will transform ourselves into G-dly human beings.
Adapted from an article originally published at Aish.com
The Closeness of Redemption
Posted by Yonason Goldson in Philosophy, Weekly Parsha on January 7, 2014
By Rabbi Yonason Goldson
Parshas Beshallach
Then Moshe and the Children of Israel will sing …
As if with one voice, the commentaries wonder at the future tense employed here by the Torah. The meaning of the verse is clear: then, after the splitting of the sea and the destruction of Pharaoh's chariots, the Jews sang their praises of the Master of the World who had provided their miraculous salvation.
If so, why the future tense?
All the commentaries begin with Rashi: Then, when [the nation] saw the miracle, it felt inspired to sing. But what has Rashi added? Is it not obvious that their song of praise was inspired by the events through which they had been saved?
Perhaps we can find a clue in the structure of our daily prayers. The weekday Amidah, the standing prayer, is divided into three distinct sections. The first three blessings are expressions of praise, through which we acknowledge that we are standing before the One who hears supplications and has the power to answer them. The final three blessings are expressions of gratitude, wherein we thank Hashem for listening to and considering our entreaties.
The body of the Amidah, the thirteen central blessings, are expressions of request, wherein we ask Hashem to bestow upon us the basic necessities of life so that we can serve Him by studying His Torah and upholding His commandments. By recognizing that G-d is the source of all blessing — of intelligence, health, sustenance, justice, and all things physical and spiritual — we remind ourselves of our own responsibility to direct our lives toward fulfilling the higher purpose for which we were created, and we turn our attention inward to assess whether or not we are living up to our individual potentials.
Of this central group of petitions, the final blessing poses something of a curiosity. Shema koleinu – Listen to our voices, we cry out, and accept our prayers with favor and mercy. But is the value of asking Hashem to listen to our prayers? If He is already listening, then this request is superfluous; if He is not listening, then it is pointless. Moreover, why is it positioned at the end of our list of requests? Presumably we should ask G-d to listen before we begin to ask, not after we have finished asking?
I heard a variation of the following from Rav Dovid Gottleib: If I ask my friend to lend me ten dollars, and he lends me ten dollars, naturally I respond by saying, "Thank you." However, if my friend tells me he doesn't have the money, but he will get it for me, I also respond by saying, "Thank you."
In the first case, I'm expressing appreciation for having gotten what I want. But in the second case, even though I still don't have the ten dollars, I express my appreciation nonetheless. And in this second case, my expression of thanks describes a higher level of gratitude, not merely for having gotten what I want but for my friend's interest, concern, and effort, which ultimately mean more to me than mere money.
Similarly, in the blessing of Shema koleinu, we are not asking the Almighty for what we have already requested; rather, we are asking Him to allow us to recognize His involvement in our lives. More than the things we have requested, we want to feel that Hashem cares about us, that He is responsive to our needs and our desires — and we want the accompanying confidence that when Hashem withholds what we want it is because the fulfillment of these requests is not in our own spiritual best interest.
At no time are we closer to G-d than when He is in the process of granting our petitions, for it is then that He is most actively involved in our lives. The moment our requests are answered, we once again feel a sense of independence, which is a manifestation of the illusion that we can survive and prosper without the grace of G-d.
If we apply this principle to the splitting of the sea, we can understand that the Jews had two different ways they could have praised Hashem for their salvation. They might have expressed their gratitude after they had been saved, seeing then that they were truly secure from the threat of the Egyptian army. However, a higher expression of gratitude would have been to sing the praises of Hashem as they were passing through the sea, for it would have been at that moment, with the walls of water towering above them and Pharaoh's chariots bearing down upon them, that Hashem was closer to them than ever before. In that instant, their trust in the inevitability of their salvation inspired a song like no other, describing their gratitude for the greatest gift any human soul could desire — true spiritual intimacy with the Divine.
Nevertheless, for the Jews to stop and sing in the midst of their flight to safety would have shown needless dependence upon Hashem's miraculous intervention. Per force, they waited until their survival was assured. But the Torah testifies to the feelings that motivated their song. Then, when they were still fleeing from the Egyptians between the walls of water, the Children of Israel would sing. Even if their mouths did not form the words until later, their hearts were already inspired to sing in the greatest possible expression of gratitude and closeness to their Creator.
The Crossroads of Repentance
Posted by Yonason Goldson in Philosophy, Weekly Parsha on January 1, 2014
Parshas Bo
At the outset of the Second Temple era some twenty-five hundred years ago, Ezra the Scribe oversaw the division of the Torah into parshios – portions, and set in place the practice of reading successive parshios publicly as part of the Sabbath morning prayer service. In this way, the Jewish people would collectively review of the entire Torah from year to year. The divisions of these parshios followed either historical, philosophical, or narrative patterns, so that each was, to some extent, self-contained with a particular thematic focus.
It is curious, therefore, that Ezra saw fit to place the first seven of the of the Egyptian Plagues into last week's Torah portion, while leaving the final three for this week.
But that is not the only question. The commentaries explain that the plagues can be arranged into three sets of three, with the final Plague upon the Firstborn in a class by itself. Consequently, if it were necessary to divide the plagues at all, presumably it would be better to place the point of division after the sixth plague – which completes the second set of three – rather than after the seventh.
Nevertheless, a careful reading of the narrative reveals that the seventh plague does mark a watershed moment, not by virtue of the nature of the plague itself, but because of Pharaoh's unprecedented reaction.
After each of the previous plagues, Pharaoh had either stubbornly refused to yield or else promised to send the Jews out, only to revoke his permission once the plague was over. But after the seventh plague of fiery hail, Pharaoh makes an astonishing admission: This time I have sinned; G-d is righteous, and I and my people are wicked.
In a discussion concerning the laws of marriage, the Talmud proposes an unlikely scenario, in which a man said to a woman, "You are betrothed to me on condition that I am atzaddik – a righteous man." The Talmud concludes that the betrothal is binding and the woman is married, even if the man is a person of dubious reputation. Why? Because it is possible, the sages explain, that at the moment he spoke he may indeed have repented the sins of a lifetime and became a truly righteous man (Kiddushin 49b).
If so, perhaps Pharaoh's sincere confession when confronted by the irrefutable suspension of nature — as the incompatible forces of fire and ice were forced into partnership for the express purpose of punishing the Egyptians — opened a window of opportunity for him and his nation.
From the very beginning, the Almighty had made clear His plan that Pharaoh would not let the Jews go free, providing just cause "to multiply My miracles upon the land of Egypt." After each of the first five plagues, Pharaoh cooperated by hardening his own heart and refusing to let the people go. In contrast, after each of the last plagues before Pharaoh's capitulation, it was G-d who hardened Pharaoh's heart: once Pharaoh had discarded every opportunity to submit to the Divine Will, he forfeited the freedom to turn from the course he had chosen for himself through his earlier decisions.
After the seventh plague, however, we find both expressions: first Pharaoh hardened his own heart; subsequently, G-d informs Moses that He has hardened Pharaoh's heart. How can both be true at the same time?
The power of teshuva – repentance – is unimaginable. In an instant, any individual can rewrite his past, erase a lifetime of misdeeds, and transform himself into the most righteous of men, if he sincerely desires to change and puts into effect a plan to embrace virtue. Even Pharaoh, the paradigm of wanton evil, possessed the human potential to return to the path of justice and truth. Having endowed every human being with the capacity for human renewal and redemption, G-d Himself cannot stand in the way of the truly repentant.
We might suggest, therefore, that when Pharaoh acknowledged both his own wickedness the justice of the Almighty, G-d had no power to further harden Pharaoh's heart. In that instant, Pharaoh had positioned himself at the threshold of true righteousness, and no force in the universe could stand in his way if he chose to take the final step forward.
No force, that is, except himself. Pharaoh saw that the rain, the hail, and the thunder had ceased, and he continued to sin; and he made his heart stubborn…
The moment for change was lost and, having forfeited his chance, Pharaoh's fate was assured. Instead of seizing his opportunity and stepping forward into a new future, he stepped backward and toppled into the oblivion of his past.
And so last week's parsha ends: by flirting with repentance, Pharaoh held in his hand the opportunity to end the siege of plagues and halt the systematic destruction of his country. But he failed to follow through, and so the plagues resume as this week's parsha continues on.
How often do we find ourselves looking through a window of opportunity, offered the divine gift of sudden clarity into the condition of our souls and direction of our travels upon this earth? How often are our eyes granted the vision to look upon our lives with true objectivity, to recognize in sharp relief the contrast between what we could achieve and how far we have fallen short of our potential?
And what do we do with these opportunities? Do we rise to the challenge and resolutely chart a new course into the future, or do we take notice only for an instant and then, like Pharaoh, reflexively follow the promptings of pride and stubbornness by returning to the habits of the past? Every such moment is ours for the taking or ours to discard. The way we choose will determine our future, in this world and in the World to Come.
Fathers and Sons
Posted by Yonason Goldson in Philosophy, Weekly Parsha on December 24, 2013
Parshas Vo'eira
Students of Torah literature know that serious scholarship begins (and often ends) with the commentaries of Rabbi Shlomo Yitzchaki, familiar to the Jewish world as Rashi. His synthesis of Talmudic law, allegory, and mysticism, together with the multifaceted brilliance of his insights and his economy of language, places Rashi in a class by himself. With deceptive simplicity, he draws our attention to the most profound nuances and gently forces us to consider scriptural anomalies, weaving the breadth and depth of Torah wisdom into his pithy explication of Biblical and Talmudic passages.
Consequently, few things make scholars more nervous than Rashi appearing to point out the obvious. And nowhere does Rashi offer a comment more seemingly pointless than at the outset of this week's Torah portion.
The Staff of Leadership
Posted by Yonason Goldson in Philosophy, Weekly Parsha on December 20, 2013
By Rabbi Yonason Goldson
Published in Jewish World Review
Parshas Shemos
And Moses responded, saying, "But [the people] will not believe me and they will not heed my voice, for they will say, 'G-d did not appear to you.'" And G-d said to him, "What is that in your hand?" And he said, "A staff." (Exodus 4:1-2)
It's easy to understand why Moses was anything but eager to accept the onus of leadership. After 210 years of Egyptian bondage, what possible reason would the Jewish people have to believe Moses when he claimed that the Almighty had sent him to redeem them? How would he convince a broken nation that he had either the authority or the ability to lead them out of slavery?
G-d's answer, however, is even more difficult to comprehend. Seemingly, G-d wanted Moses to cast his staff upon the ground to show him its miraculous transformation into a snake – the sign by which Moses would prove himself to the people. If so, why did G-d not simply say, "Cast your staff upon the ground." Why did the Almighty first ask Moses to identify the object he was holding?
In his classic commentary, Rabbi Meir Libush Malbim explains that Moses could have answered in one of three possible ways. As a shepherd, he could have identified his staff as a makeil, a shepherd's crook. As an eighty year old man, he could have referred to it as a mashenes, a cane or walking stick. Finally, he could have called it as he did — a matteh, which means staff, but which also can mean scepter, a symbol of sovereignty and leadership.
Moses had directed his objection not solely at the people's unwillingness to follow, but at his own lack of distinction as a leader. Who am I, he questioned, that the people should put their trust in me? And so, G-d presented Moses with a test.
Why we are unhappy
Posted by Yonason Goldson in Culture, Education and Parenting, History, Philosophy, Weekly Parsha on May 28, 2013
The Israelites have been showered with benefits — and now the complaints begin.
The Jewish people are in possession of a perfect and comprehensive system of laws which is destined to have a tremendous positive influence on their spiritual, intellectual, and cultural development. Livelihood is no problem; all their physical needs are provided, and their food descends miraculously from the heavens daily. And then "it came to pass that the people were like complainers, evil in the ears of G-d."
The verse doesn't specify what their complaint was; in fact it implies that they didn't say anything specific. They were "like complainers," murmuring discontentedly under their breath, showing vague feelings of dissatisfaction. They felt what they had was no good anymore; they wanted more, although they themselves had no clear idea of what "more" exactly they wanted. Whatever the case, this state of mind indicated a lack of gratitude, giving rise to a sense of deprivation. To put it bluntly, they were whining.
What caused them to whine? The Sages's answer is incisive:
"They weren't complaining; rather they were resentful. They were looking for an excuse to break away from G-d" (Yalkut Shimoni, Bamidbar 732).
Several verses later, we see another outbreak of grumbling:
"And the riffraff among them started having strong cravings."
Again, we aren't told what they craved. They were experiencing discomfort; they felt something was lacking, but didn't know what. One thing was clear: they were not satisfied.
Only after this mood of discontent spread, encompassing a larger portion of the people, did their demands take on a definite form:
"And the Israelites, too, sat down and wept, and they said, 'Who will give us meat to eat?'"
At that moment, the craving for meat became the central goal, the be-all and end-all for the people of Israel, those same people whom G-d lifted out of Egypt in order to bestow a unique, eternal legacy. But they talked themselves into a craving, and to fulfill that craving, they needed to agitate with all their might. This became their raison d'être, revealing their weak nature.
The craving for meat distorted their mental function; it clouded their memories, causing them to make claims that a person would be ashamed to voice under normal conditions. What were they saying?
"We remember the fish that we ate in Egypt for free, the cucumbers, the watermelons, the leeks, the onions, and the garlic."
What sort of mechanism was at work here? Is there a logical explanation for their behavior?
The secret of all this is found in the world chinam — "free." It was a Freudian slip, pointing to what was really bothering them on a deeper level, the real complaint they were ashamed to talk about. The truth was that they were complaining about the yoke of Torah and mitzvos that had been placed on their shoulders, a yoke meant to restrain their wild human impulses, which had run riot in Egypt, even as they were being enslaved and oppressed. The transition from external subjugation to a state of freedom that required character training and self-restraint was too much for them. It made them feel rebellious and conjured up fanciful memories of the delights of Egypt and the fish they ate there for free.
Yes, it was absurd of them to be demanding meat when they had manna from the heavens, offering them the taste of every food in the world. But when the source of their rebellion, the subconscious rationale underlying it, is revealed, then their behavior becomes comprehensible — and considering where they came from, even understandable.
Perhaps we can see something of ourselves here, something of the permissive society that never stops demanding meat, and destroys all that is good in our world.
Read Rabbi Grylak's full article here.
A song of hope
Posted by Yonason Goldson in Culture, Education and Parenting, Philosophy, Weekly Parsha on January 22, 2013
An elaboration of remarks made this week at the l'chaim for my son Yaakov and his kallah, Amanda:
It's especially fitting to celebrate an engagement this week, when we will observe Shabbos Shira. It's difficult for us to imagine what it was like for the Jews of Egypt when, after watching the systematic and miraculous obliteration of the empire that had oppressed them for generations, after witnessing the death of four-fifths of their brethren who refused to trust in the hand of heaven, after setting forth into the forbidding desert with great wealth and fanfare, after finding themselves trapped between Pharaoh's advancing chariots and the unyielding sea – after all that, to launch themselves forward between towering walls of water may have been the only option available to them but was by no means a simple act of self-preservation.
Panic, desperation, terror, relief, and disbelief – all these emotions caromed back and forth through their collective consciousness as they raced forward into uncertainty. And, as they came out soundly on the other side, the cacophony of thoughts and feelings coalesced into a divinely inspired harmony we call the Shir Shel Yam – the Song of the Sea.
For all that, the commentaries all question the syntax of the opening phrase, Oz yoshir Moshe u'vnei Yisroel – contextually translated as, "Then, Moshe and the Children of Israel sang," but curiously rendered in the future tense rather than the past. Explains the Sfas Emes: although the people were inspired to sing as they passed through the sea, their preoccupation with the practical business of fleeing for their lives demanded that their lyrical expression of elation would have to wait until their salvation was completed.
And so we learn that Hashem is closest to us not during those times when we have already connected with Him, but rather when we are seeking Him with the sense that revelation is nearly within reach. Naturally, we express our deepest gratitude after we have been saved. But our most intimate connection with the Almighty comes during those moments when salvation is imminent but not yet complete. Only then can we experience the spiritual intensity of absolute dependence upon divine intervention even as we see our redemption unfolding before our eyes.
Indeed, the Zohar tells us that Moshe Rabbeinu felt humbled when he beheld prophetically the generation before the coming of Moshiach. For Moshe, who lived in an era of open miracles and divine revelation, it seemed a simple matter to trust in Hashem and His providence. But to live in a generation of such spiritual darkness that even the faintest glimmer of divine light seemed to have vanished, and to retain nevertheless even the smallest shred of faithfulness to Hashem and His Torah – that was something the Moshe himself could not fathom; that was the source of his profound humility.
We find ourselves in such a generation, so much so that it's easy for us to reckon ourselves like King Louis XV of France who said, "Things may last my time, but after me – le deluge."
It's terrifying to contemplate the world in which our grandchildren will grow up and the storms our children will have to navigate. But on the occasion of this l'chaim, I'm filled with hope.
After two decades of trying, by constant teaching and imperfect modeling, to instill in my children the primacy of middos tovos, after laboring to impress upon them by any means that qualities such as honesty, integrity, loyalty, modesty, and respect are the foundations of Torah life and Torah society, I thank the Ribono Shel Olam that my son has chosen a young woman whose impeccably fine character testifies to the quality of her parents and her upbringing. I look with nachas at my own son, whose maturation into a ben Torah and a ba'al middos testifies to the inscrutable power of tefillah.
And looking at them, I feel as the Jews must have felt when they were passing through the Yam Suf – I want to sing shira. For as frightened as I am for them and all the challenges they will have to face, they give me hope for the future and inspire me with confidence that very soon we will all merit the final redemption and the coming of Moshiach.
Originally posted at Beyondbt.com.


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About This Project
Acute respiratory distress syndrome (ARDS) is a common deadly illness often seen in the intensive care unit. Macrophages, the first responders of our immune system, are always found in lungs of patients with ARDS. However, it is unclear if there is a subset of cells that act as the main propagators of the disease. I believe we can find a subset of these cells that when targeted, may help us stop or even reverse ARDS.
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About the author:
Karen Hinge was raised as a 'free-range kid' in the Waikato. Her childhood memories include long days of freedom spent bike riding, hut building, hill sliding and blackberry picking. She began her teaching career in Christchurch and enjoyed exploring the amazing South Island during holiday breaks. She now lives in beautiful Northland where, for the last 20 years, she and her partner Derek have been raising their family of three children. An intermediate school teacher, Karen says she loves the learning opportunities that teaching brings.
About the author (te Reo Maori):
Ngaere Roberts has retold an impressive list of much-loved titles, mainly drawn from Scholastic NZ's list. Some of her retellings have been short-listed for awards in their own right. Ngaere has worked in the field of researching, promoting and developing te Reo Maori oral and written language since the 1940s.
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Nicky Siever is a budding writer/illustrator of books for children. This is her first book.
Of Course You Can/Ka Taea Tonu e Koe - Karen Hinge/Nicky Sievert/Ngaere Roberts
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The broken sat relays random event may become a part of a third chapter 2.
But it may take some time.
A poll to decide what to do with the broken sat relays right now.
[done] Sat relays
Polls positively voted.
4 posts • Page 1 of 1
Re: [done] Sat relays
It seems that there is a bug in the fix of the sats relays. I saw one game where both were repaired but it did not trigger the end of the event.
Can someone confirm ? Did it happen to someone else ?
Can someone confirm ? Did it happen to someone else ?
- Posts: 142
- Joined: Fri Feb 19, 2016 4:22 pm
Re: [done] Sat relays
Znimu wrote:It seems that there is a bug in the fix
The opposite would have been preferable.
(still never seen it btw)
Re: [done] Sat relays
I should have said "repair" instead of fix.
4 posts • Page 1 of 1
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Coca Zero has the same taste as Classic Coke. However, people are not really receptive to ads made on taste. McCann Erickson chose to launch an interactive campaign with a product demo on movie theatres through a partnership.
Coca Cola in Spain worked with Yelmo Cines, a movie theatre in Madrid, to promote Coke Zero to customers in "El Cambiazo" (The Swap), a stunt which has won a Gold Outdoor Lion at Cannes International Advertising Festival. Consumers who asked for their regular Coca-Cola before going into the cinema were served Coca-Cola Zero, to prove to them that it tastes the same, but without sugar.
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Title: Swap
Agency: McCann Madrid
Campaign: Swap - Coca Cola
Advertiser: Coca-Cola Company
Brand: Coca-Cola
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