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Countries - Israel directed by - Yaron Zilberman Details the year leading to the assassination of Israel's Prime Minister, Yitzhak Rabin (1922-1995), from the point of view of the assassin average Rating - 7,9 of 10 Runtime - 2 h 3Minutes 247 vote. Incitement watch dogs. Yamim nora?im, (Hebrew: “days of awe”)English High Holy Days, in Judaism, the High Holy Days of Rosh Hashana (on Tishri 1 and 2) and Yom Kippur (on Tishri 10), in September or October. Though the Bible does not link these two major festivals, the Talmud does. Consequently, yamim nora?im is sometimes used to designate the first 10 days of the religious year: the three High Holy Days, properly so-called, and also the days between. The entire 10-day period is more accurately called Aseret Yeme Teshuva (“Ten Days of Penitence”). Read More on This Topic Jewish religious year: Ten Days of Penitence The Ten Days of Penitence begin on Rosh Hashana and close with Yom Kippur. Already in Talmudic times they were viewed as forming an especially… Learn More in these related Britannica articles: The Ten Days of Penitence begin on Rosh Hashana and close with Yom Kippur. Already in Talmudic times they were viewed as forming an especially appropriate period of introspection and repentance. Penitential prayers ( seli?ot) are recited prior to the daily morning… Judaism: Ten Days of Penitence Jewish religious year: The Jewish holidays …and Sukkot (Tabernacles); and the High Holidays: Rosh Hashana (New Year) and Yom Kippur (Day of Atonement). In common, their observance is required by the Torah and work is prohibited for the duration of the holiday (except on the intermediary days of the Pesa? and Sukkot festivals, when work the… History at your fingertips Sign up here to see what happened On This Day, every day in your inbox! By signing up, you agree to our Privacy Notice. Thank you for subscribing! Be on the lookout for your Britannica newsletter to get trusted stories delivered right to your inbox.
“Incite” seems like just another word for “FutureWorld”. Its marketing strategy is pretty similar to that of Westworld: “In this world, you can be whoever you want”, “All our hosts are here for you”. “We can find you a job”, “We have the best technology”. It appears like heaven on Earth, while in reality its just a sinister plot by Delos to gain more control.
Africa is a sht whole and if u take them in they will blame u for everything. they are the type to rob u and ask for help. u guys are alike now that I think about it. The period of the month of Elul and the Yamim Noraim, known as the High Holiday season, is a great gift, ?? ?????? ??? ???? ???”? ?? ??????. Each year we are afforded this opportunity to reflect and to reconnect, to spend weeks engaged with G-d and community on a fundamentally deeper level than the usual. Ideally this serves as a basis for the substantive and tangible adjustments to our lives resultant of Teshuva. But even without those measurable changes, we treasure this time as our annual visit back to the source, to the wellspring of our existence, and we draw upon its inspiration ? consciously and subconsciously ? for the balance of the year. Over the years at Bnai Jacob Shaarei Zion, we have worked to enrich the season and make it more impactful and lasting. A number of years ago we moved to focus our discussions during this season around a single theme, a specific area of growth that would be the backbone of our Teshuva work for that year. More recently we developed an artistic take-home card that encapsulated that theme, and that left room on the back for personal notes and commitments, insights taken from the season that could be referenced throughout the year. Subsequently, we attempted to take one further step towards creating a lasting impression of this precious season. Included here are some of the central addresses, the Drashos, given during the season. This booklet is a continuation of that effort, recording in this booklet the central addresses of the Yamim Noraim 5779 season, dedicated to the theme, “One! ” These essays are not meant as scholarly presentations, but rather as words of inspiration and guidance to a community of growth-oriented individuals. While the words may have some value for a general audience, their primary intended audience is the membership of our community who heard these speeches during the Yamim Tovim, and who seek to keep the sparks of the season alive. It is my hope that you will find this of some value, and that each of us and all of us will continue to grow in every way ? religiously, inter-personally and individually ? to enhance ourselves, our families and our community, and to sanctify Hashem’s Name in our world. With best wishes for a healthy and productive year, Rabbi Moshe Hauer Click here to view the Yomim Noraim 5779 Booklet- One!
Incitement watch online free. If this sells good we release : “Black in Man “. Incitement watch 2017. Proud of them,wish you everything good?????. I love this Ballet! I've heard it so many times and I've studied the score in such a way for so many years that I have it almost by heart. Igor Stravinsky is the greatest composer of the 20th Century. Incitement watch. Prof. Itzhak D. Goldberg, MD FACR The writer is professor of clinical radiation oncology at the Albert Einstein College of Medicine and the chairman of Angion Biomedica Corporation. "Areshet Sefatenu" In Worship of the Heart, Essays on Jewish Prayer by Rabbi Joseph B. Soloveitchik (edited by Rabbi Shalom Carmy) the Rav dissects the mitzvot into the two well known components: “maaseh ha-mitzvah ” (the piecemeal process of actual execution) and “ kiyyum ha-mitzvah ” (compliance with the norm). He describes maaseh ha-mitzvah as a religious technique, a series of concrete media through which the execution of the mitzvah is made possible. For prayer maaseh ha-mitzvah is expressed by the standard text template. The Rav then forwards the following analogy:”There is technique in painting, the proper selection and use of colors, the expert strokes of the brush, and so on. Yet the painting as a piece of art is something different from all these details. It can never be integrated through a piecemeal, additive process, combining the various phases of the execution of the details of the artistic work. It is the personal element, the talent of the artist, the instantaneous creative spark that makes the work worthwhile from an artistic viewpoint. ” Whether the artist is focused on a realistic depiction of his subject or creating paintings with no representative subject matter utilizing color, shape and texture, mastery of technique is a prerequisite. Working in a biomedical research laboratory the concept of the technical “piecemeal process of actual execution of a project” resonates with me. Whether the scientific approach is by a hypothesis-driven paradigm or by data driven inductive methodology the technical requirements are exacting and demand meticulous experimentation. Being involved in the development of a scientific tool or in the discovery of a new phenomenon typically requires multi-step, complex protocols that entail timely introduction of various components and conditions. Often these experiments must be repeated due to a narrow tolerance to errors. And while the tedious technical execution of these tasks seems so disconnected from the overall goal they are critical and clearly indispensable. These rigorous technical scientific executions seem to be akin to the artist’s “brush and color techniques” and the “piecemeal, additive process” the Rav describes above. If an artist is required to employ a meticulous technique to express an idea and the scientist must follow an exhaustive process, why not apply a similarly exacting standard to the technique of prayer? In Halakhic Man the Rav states: “The mystics cleave asunder the barriers of the objectivity and the concreteness of the commandment. On a wondrous craft they navigate the waves of a mysterious subjectivity that surges and flows, that is constantly changing its shape and form, that is always metamorphosing, assuming new images, different guises; and the waves come and sweep the craft and carry them unto paradisiacal realms. Not so halakhic man! ”. In Halakhic Mind The Rav carries this viewpoint even further: “Mystical trends which dominated Bergson’s biologism and intutionism, phenomenological emotionalism, the so-called humanistic hermeneutics, and the modern existential philosophy have played an important role in the confusion that pervaded European thought…… reason surrenders its supremacy to dark, equivocal emotions, no dam is able to stem the rising tide of the affective stream”. For the Rav the prayer technique was rooted in careful halakhic interpretation of text and liturgical nusach as well as adhering to demanding standards. One example of the Rav’s approach to prayer can be demonstrated by his perspective on the public repetition of the amida especially on the High Holydays, the Yamim Noraim. The Rav posited that Tefillat Hatzibur, communal prayer, is defined and expressed by the repetition of the Amida by the Shaliach Zibbur. The Rav always stood at attention during the entire repetition. The Rav was so persistent in following this minhag (custom) that one Shabbat while quite frail, the Rav collapsed during Chazarat Hashatz (cantor's repetition aloud of the silent prayer) and was rushed to the hospital. The Rav insisted on standing at attention even during the repetition of the long amidot on Rosh Hashanah and Yom Kippur. Since all prayers on Yom Kippur included additional selichot and were quite lengthy, the Rav was standing at attention virtually the entire day. Every year just prior to Kol Nidrai the Rav would gather three men and using his own language (rather than the standard Machzor text) ask for h atart nedarim. The Rav would then specifically request nullification for his custom to stand at attention, lest his strength fails him during the coming Yom Kippur. The Rav was vigilant in listening to every word of Chazarat Hashatz. In spite of the fact that the Maimonides Synagogue was filled during the Yamim Noramin (the High Holydays) there was total silence during the Amida repetition. Occasionally the Rav would ask that the Shaliach Zibbur (prayer leader) repeat words that were not clearly heard. During the Avoda, the description of the High Priest in the Temple) for example, the Shaliach Zibbur, flanked by two assistants who attentively supervised the recitation would start at “ Shivat yamim kodem leasor” and slowly recite aloud the entire text while the Rav was repeating every word quietly. It was indeed a most beautiful example of u’neshalma parim sefateinu (our lips take the place of offerings). In contradistinction to the current trend of introducing modern melodies into the prayer text which are sung by the community to the point where one cannot hear every word of the Shaliach Zibbur, there was almost no communal singing at the Rav’s minyan. The emphasis was entirely on meticulous recitation of the text with proper grammar and punctuation using the traditional liturgy rather than engaging the congregants in aesthetic popular singing. In order to clearly express the central ideas of the text the Rav required that the Shaliach Zibbur pause between certain words and conversely connect specific phrases by refraining from taking a breath. These changes were based on logical and careful analyses of the sources and at times reflected seminal concepts related to the prayer service. This emphasis on form was especially prominent during Malchuyot, Zichronot and Shofarot portionso of the prayer on Rosh Hashana and the Avoda on Yom Kippur. The Rav’s emphasis on sentence structure and its impact on the textual meaning are demonstrated by the pause he introduced in the middle of the following sentence in the Avoda service: Ana (PAUSE)... Bashem Kaper Na Lachataim etc… This pause highlights the idea that the Kohen Gadol asks the Almighty to atone our sins on Yom Kippur through the medium of His Name. This concept of atonement, k apparah, through the medium of His name parallels the idea expressed later in the same prayer: Ki B ayom Hazeh Yechaper Aleichem to be interpreted not as on this day but through this day, by the unique power of Yom Kippur’s sanctity; Itzumo Shel Yom Mechaper. The parallel structure of Ba-yom and Ba-shem (through the Yom Kippur day and through His name) was developed by the Rav in a 1979 lecture during which he made the following comment: “If the Name of Hashem provides Kapara and the day of Yom Kippur also provides Kapara, then it would therefore seem that the two are equivalent. It is interesting to note that the great rabbis, gedolei Hassidim, never used the appellation “Yom Kippur”; they referred to the day as Yom Hakadosh ” (see Before Hashem and Benei Yissaschar, Tishrei Mamar 8). It is critical that the reader is not left with the impression that Torah study, prayer or the performance of mitzvot were for the Rav purely cognitive, intellectual acts. Whoever witnessed the Rav’s radiant, broadly smiling face at the close of the fast, Motzaei Yum Kippur, would have instinctively recognized deep emotion, a reflection of his innermost joy. Through the power of intellect executed with precise technical performance, prayer emerged as a potent emotional tool triggering a truly redemptive experience. “As the measure of knowledge such is the measure of love” (Maimonides, Mishna Torah, Repentance 10:6). Intriguingly, a prominent Chasidic leader, Rabbi Shalom Dov Ber Schneersohn of Lubavitch (the “Rashab, ” 1860-1920), who worked closely with the Rav’s grandfather, Rabbi Chaim Solovetichik, in confronting reform and assimilation concurs in his Kuntres HaTefillah, Tract on Prayer: “A person must toil to prolong his reflection and to absorb himself exceedingly well in the essence of the G-dly matter that he comprehends, so that it is felt within his mind. His comprehension is amplified and broadened thereby, affording him a very clear understanding and grasp of the matter in all of its details, and with greater depth, as explained above, until the illumination of the light is tangibly manifest in his mind. Then, automatically, the light is drawn into his heart. The heart, too, then sharply senses the G-dly matter, and the heart’s emotions become ecstatic with true love and awe. This is termed hispa’alus atzmi’im. In other words, his ecstasy is not an artificial one. Rather the heart is truly excited over the G-dliness itself, on account of the sensation of G-dliness felt in his heart”. For modern man living in the digital age of instant messaging and conditioned to chronic distractions, the challenge of focused prayer, genuine w
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Despite not spending important time bashing Bibi, the movie does bother at the end to grumble that when he took office, his inaugural speech didn't mention Rabin. But how is the movie as a movie? you ask. Apart from stating its point of view on the murder (and being released in Israel half a week before an election) it doesn't seem to have much of a message. As an exercise in recreating episodes that are only 25 years old and well remembered from the news, it works well. It blends recreations with authentic footage elegantly. The filmmakers did not employ well-known actors who would have made disbelief difficult to suspend, but the actors handle their parts well. The music is spare and appropriately ominous. But if the movie breaks forth from its narrow focus to imply any larger statement about the human condition, I missed it.

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Incitement watch tv. Incitement watchung. Incitement film watch. Incitement watch tv. Incitement watch faces. Incitement watchmen. I just love it when Ana gets worked up, its beautiful. The negative rhetoric is only coming from the lunatic left and their democratic enablers. Incitement watch online. Jesus Christ. this looks amazing. OMG, it's beyond tragic. Incitement watch battery. Although rabbinic tradition has created a strong connection between Rosh Hashanah and Yom Kippur, there are major points of distinction between the two. On Rosh Hashanah we proclaim God King and acknowledge that we are responsible for our actions. Yet despite the day’s solemnity, the overall tone is positive and celebratory. The affirmative connotations of God’s remembering and visiting outweigh the seriousness of judgment. The Rabbis deliberately decreed that the biblical verses to be recited in the three special prayers on kingship, remembrance and shofarot should contain only positive ideas, and nothing indicating punishment. However, as we move toward Yom Kippur, even though we retain our basic optimism that the verdict will be positive (hence the wearing of white garb rather than black), the atmosphere darkens and turns somber. We begin to concentrate on the problem of sin, on the flawed nature of human beings, and on the removal of sin and guilt through repentance, forgiveness, and atonement. As human beings, we try to define our place in the vast, mysterious universe in which we live. We want to understand our nature and how we relate to other living things. We think about what came before us and what will come after. We envision the end of life and ponder what follows. The Yamim Nora’im [ Days of Awe] respond to this need to understand ourselves and our place in the universe. At one point during the confession of the Yom Kippur Ne’ilah [closing] service, we articulate these questions in a way that seems to indicate a pessimistic, negative valuation of human beings and human life: “What are we? What is our life? What is our piety? What is our virtue? What is our salvation? What is our strength? What is our accomplishment? What shall we say before You, O Lord our God and God of our ancestors? Are not all the mighty as nothing before You, men of renown as if they did not exist? The wise as if they lacked knowledge, the discerning as if they had no wisdom, for most of their deeds are valueless and the days of their lives a mere nothing before You. Man’s superiority to the beast is nonexistent, for all is futile. ” What an apt commentary on the pessimistic words of Kohelet (Ecclesiastes): Utter futility! said Kohelet. Utter futility! All is futile! What real value is there for a man in all the gains he makes beneath the sun? One generation goes, another comes, but the earth remains the same forever (Eccles. 1:1?4). Unetanah tokef [one of the unique High Holiday prayers] also expresses these feelings of awe at the enormity of God’s universe: “In truth You are their creator and You understand what motivates them, for they are but flesh and blood. Man’s origin is dust and his end is dust. He earns his bread with the exertion of his life. He is like broken pottery, like dry grass, like a withered flower, like a passing shadow, like a vanishing cloud, like a breeze that passes by, like floating dust, like a dream that flies away. ” Yet, while these parts of the liturgy clearly indicate the insignificance of humankind in the face of divine presence, other parts raise a different point. The Ne’ilah prayer quoted above goes on to state, “You have set man aside from the very beginning, permitting him to stand before You. ” On the one hand, then, human life seems to have very little value in the vast scheme of things, but on the other hand, we sense a special relationship between us and our Creator. Thus, for all our limitations, we are nonetheless creatures of worth. On this matter, the sages gave us excellent advice. They said that each person should carry two notes in his or her pockets. On one would be the words, “For my sake the world was created. ” On the other, “I am but dust and ashes. ” When we despair of our value we look at the first. When we are too haughty, we look at the second. This dichotomy is not between body and spirit, but between good and evil. Although we separate ourselves on Yom Kippur from bodily needs as much as possible, we do so only in order to emphasize the importance of the spiritual side of life, which we usually ignore, afflicting ourselves in order to gain a higher degree of holiness. The object is not to make this asceticism a part of everyday life, but to be able to return to normal life with greater self?knowledge and awareness. The central dichotomy established by the Yom Kippur fast and prayers is therefore not between body and spirit, but between worth and lack of worth, between impulses toward evil and impulses toward good. The Yamim Noraim are about choice. We are not toys of fate. We are not destined for sin and evil. We have the possibility of choosing the path to life. No matter what we have been, we can change and become better. If we seem to emphasize the dark side of life and of human beings, it is only in order to come to terms with our limitations, to recognize our faults, and to prepare to better ourselves. Excerpted with permission from Entering the High Holy Days, published by the Jewish Publication Society. Join Our Newsletter Empower your Jewish discovery, daily.
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