HKEY_LOCAL_MACHINE\SYSTEM\CurrentControlSet\Control\StorageDevicePolicies

A normal FAT32 iPod will complain the device is write locked. I wondered if your HFS+ trick gets around this problem.

I miss her, and will always love her.

R.I.P. my beautiful “Mousey”

Hope you are doing well.

I suspect this is a misconception, and much as it goes against the story, eating locally raised pastured animals has a much lower environmental footprint than eating vegetables and grains grown on land that is annually scourged of all competing life, artificially supplemented with the nutrients that are washed and burned away in the process, and then shipped halfway around the world using fossil fuels.

It’s a wonderful story though, and fascinating to contemplate the origins of cruelty and compassion.

Dreams outlive the dreamer, causing sleepers of the future to awaken, wondering what they meant.

PRINCESS SHABBES

In Arabia’s book of fable
We behold enchanted princes
Who at times their form recover,
Fair as first they were created.

The uncouth and shaggy monster
Has again a king for father :
Pipes his amorous ditties sweetly
On the flute in jewelled raiment.

Yet the respite from enchantment
Is but brief, and, without warning,
Lo ! we see his Royal Highness
Shuffled back into a monster.

Of a prince by fate thus treated
Is my song. His name is Israel,
And a witch’s spell has changed him
To the likeness of a dog.

As a dog, with dog’s ideas.
All the week, a cur, he noses
Through life’s filthy mire and sweepings,
Butt of mocking city Arabs ;

But on every Friday evening,
On a sudden, in the twilight,
The enchantment weakens, ceases,
And the dog once more is human.

And his father’s halls he enters
As a man, with man’s emotions,
Head and heart alike uplifted,
Clad in pure and festal raiment.

” Be ye greeted, halls beloved,
Of my high and royal father !
Lo ! I kiss your holy door-posts,
Tents of Jacob, with my mouth ! ”

Through the house there passes strangely
A mysterious stir and whisper,
And the hidden master’s breathing
Shudders weirdly through the silence.

Silence ! save for one, the shammes
( Vulgo, synagogue attendant)
Springing up and down, and busy
With the lamps that he is lighting.

Golden lights of consolation,

How they sparkle, how they glimmer !

Proudly flame the candles also

On the rails of the Almemor.

Bv the shrine wherein the Thora
Is preserved, and which is curtained
By a costly silken hanging,
Whereon precious stones are gleaming.

There, beside the desk already
Stands the synagogue chazzan.
Small and spruce, his mantle black
With an air coquettish shouldering ;

And, to show how white his hand is.
At his neck he works — forefinger
Oddly pressed against his temple.
And the thumb against his throat.

To himself he trills and murmurs,
Till at last his voice he raises :
Till he sings with joy resounding,
” Lecho dodi likrath kallah ! ”

” Lecho dodi likrath kallah —
Come, beloved one, the bride
Waits already to uncover
To thine eyes her blushing face ! ”

The composer of this poem.
Of this pretty marriage song,
Is the famous minnesinger,
Don Jehuda ben Halevy.

It was writ by him in honour
Of the wedding of Prince Israel
And the gentle Princess Shabbes,
Whom they call the silent princess.

Pearl and flower of all beauty
Is the princess — not more lovely
Was the famous Queen of Sheba,
Bosom friend of Solomon,

Who, has bleu of Ethiopia,
Sought by wit to shine and dazzle.
And became at length fatiguing
With her very clever riddles.

Princess Shabbes, rest incarnate,
Held in hearty detestation
Every form of witty warfare
And of intellectual combat.

She abhorred with equal loathing
Loud declamatory passion —
Pathos ranting round and storming
With dishevelled hair and streaming.

In her cap the silent princess
Hides her modest, braided tresses,
Like the meek gazelle she gazes.
Blooms as slender as the myrtle.

She denies her lover nothing
Save the smoking of tobacco ;
” Dearest, smoking is forbidden,
For to-day it is the Sabbath.

” But at noon, as compensation.
There shall steam for thee a dish
That in very truth divine is —
Thou shalt eat to-day of cholent !

” Cholent, ray of light immortal !
Cholent, daughter of Elysium ! ”
So had Schiller’s song resounded,
Had he ever tasted Cholent.

For this cholent is the very-
Food of heaven, which, on Sinai,
God Himself instructed Moses
In the secret of preparing,

At the time He also taught him
And revealed in flames of lightning
All the doctrines good and pious.
And the holy Ten Commandments.

Yes, this cholent’s pure ambrosia
Of the true and only God :
Paradisal bread of rapture ;
And, with such a food compared,

The ambrosia of the pagan.
False divinities of Greece,
Who were devils ‘neath disguises,
Is the merest devils’ offal.

When the prince enjoys the dainty.
Glow his eyes as if transfigured,
And his waistcoat he unbuttons ;
Smiling blissfully he murmurs,

” Are not those the waves of Jordan
That I hear — the flowing fountains
In the palmy vale of Beth-el,
Where the camels lie at rest ?

” Are not those the sheep-bells ringing
Of the fat and thriving wethers
That the shepherd drives at evening
Down Mount Gilead from the pastures ? ”

But the lovely day flits onward,
And with long, swift legs of shadow
Comes the evil hour of magic —
And the prince begins to sigh ;

Seems to feel the icy fingers
Of a witch upon his heart ;
Shudders, fearful of the canine
Metamorphosis that waits him.

Then the princess hands her golden
Box of spikenard to her lover,
Who inhales it, fain to revel
Once again in pleasant odours.

And the princess tastes and offers
Next the cup of parting also —
And he drinks in haste, till only
Drops a few are in the goblet.

These he sprinkles on the table.
Then he takes a little wax-light,
And he dips it in the moisture
Till it crackles and is quenched.

(Translation by Margaret Armour. A few changes in her translation, mainly “cholent” for “schalet,” “shabbes” for “sabbath,” “shammes” for “steward,” and “chazzan” for “precentor.”)

Gabbai Seth Fishman
Reb Zalman Legacy Project

penelope

“…what he has heard from others he will quote in the name of him of whom he has heard it. For so you have learned: He who quotes something in the name of the person who said it brings deliverance to the world. For it is said: “And Esther said to the King in the name of Mordechai.”

“[A student] is careful to absorb and repeat accurately what they have heard from others and will never pass off as their own what others have told them.” [Samson Raphael Hersh, Pirkei Avot]

R. Yose said: All my life I have been perplexed by the verse “And thou shalt grope at noonday as the blind gropeth in darkness” (Deut. 28:29). What difference [I asked], does it make to a blind man whether it be dark or light? [Nor did I find the answer] until the following incident occurred. I was once walking at the darkest time of the night when I saw a blind man walking on the road with a torch in his hand. I said to him, “My son, what need have you for this torch?” He replied, “As long as I have this torch in my hand, people see me and save me from holes, thorns, and briers.”

My comment on his post:

Harmful spirits will manifest as dangerous objects… The exceptional case of a blind man traveling alone helps explain the teaching since the “virtual companion” provided by the torch obviously cannot see for him. But the case of two traveling together and avoiding harm should still apply to him, per the blind man’s explanation — we are enjoined to look out for each other. Just as the Torah forbids us to place a stumbling block before the blind, here the rabbis appear to enjoin us to also make certain to remove harmful obstacles that might bring travail to travelers.

You keep making up excuses for the devil and God will never excuse YOU!

Re: dead trees – maybe, b’ezrat Hashem, but I’m too much of a pessimist to believe things will actually work out despite some kind publishers.

The interesting thing about 6a, though, is just how closely it resembles some folk methods in Ireland for seeing demons – right down to the iron container and putting the ashes in your eye.

In their bibliography they include Schramm, Hellmut, Ph.D., Jewish Ritual Murder, a Historical Investigation, 1941, English translation by R. Belser, available at http://www.regmeister.net/schramm/schramm.htm. This website doesn’t work, but it still seems to be other places on the web. This book is solely blood-libel.

I hope you can find another source online.

You were misled by a bad translation. This means “a thousand to his left and ten thousand to his right”. The Aramaic (or the Hebrew original) doesn’t even use a word that could be translated as “hand”. This doesn’t damage your main argument, just the bit about the demons being really small.

Another bit of trivia from the film: When Gene Wilder first appears, he pretends to be a cripple and then fakes a fall in order to somersault. This was not in the script, but Wilder insisted on this machination as a way of prepping viewers for his presentation of Wonka: they can never discern if he is lying.

-p-

Viewing

with none of my movies listed.

Thanks!
Dane

This whole ‘deployment’ thing makes me thing FEMA is parachuting in city planners.