Tuesday, October 22, 2019

When Does Daylight Savings Time End? October 27, this Saturday night and The Change in the USA is Sunday, 3 November, 7 days later. and An Israeli Invention WAIT TILL YOU SEE THIS!!]

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Yehuda Lave, Spiritual Advisor and Counselor

Yehuda Lave is an author, journalist, psychologist, rabbi, spiritual teacher and coach, with degrees in business, psychology and Jewish Law. He works  with people from all walks of life and helps them in their search for greater happiness, meaning, business advice on saving money,  and spiritual engagement

. There was more light in the evening.

Also called Spring ForwardSummer Time, and Daylight Savings Time.

Oct 27

Back 1 hour

Oct 27, 2019 - Daylight Saving Time Ends

When local daylight time is about to reach
Sunday, October 27, 2019, 02:00:00 clocks are turned backward 1 hour to 
Sunday, October 27, 2019, 01:00:00 local standard time instead.

Sunrise and sunset will be about 1 hour earlier on Oct 27, 2019 than the day before. There will be more light in the morning.

Also called Fall Back and Winter Time.

Every moment of life is precious and can never happen again and therefore is a reason to appreciate, be grateful for and celebrate the fact that you are alive.

The thoughts you think create your feelings and emotions. The thoughts you think are the key factor in what you say and do. The entire quality of your life is totally dependent on the thoughts you choose to think focus on. Choose thoughts of gratitude. You will be tremendously grateful that you did

Objects of Appreciation: Every time you go to use a utensil or instrument, take pleasure and feel gratitude for the fact that you have such an object available. If you focus on this, you'll be able to be lifted many many times each day. Some common examples include: a pen, fork, cup, key, computers, clock, chair, stapler, and eyeglasses.

Love Yehuda Lave

When Does Daylight Savings Time End? October 27

When Israel's daylight time is about to reach Sunday, October 27, 2019, 02:00:00 clocks are turned backward 1 hour to Sunday, October 27, 2019, 01:00:00 instead.

Sunrise and sunset will be about 1 hour earlier on Oct 27, 2019 than the day before. 

The Change in the USA is Sunday, 3 November, 7 days later.

Did G-d "NEED" Creation? By Rabbi Ephriam Sprecher

Throughout the act of Creation, after each major step such as the creation of light, water and vegetation, the Torah tells us that va-yar Elohim KI TOV, "and G-d saw that it was good." Taken literally, these passages strike us as grossly anthropomorphic, as if the Creator of the universe is a Cosmic Artist who, after every significant addition to His composition, steps back to admire His masterpiece. But Onkelos and Rambam teach that G-d has no human needs or emotions. What, then, does it mean when the Torah tells us "G-d saw it was good ? "

An amazing answer is provided by R' Yaacov Zevi Meklenberg (in his Ha‑katev v'ha‑Kabbalah). The word VA‑YAR, is usually translated as "He saw," is, in Hebrew, in the causative (hifil), which can therefore be translated as "He made seen" or "He brought into existence". Thus, G‑d said (i.e,. He willed), "let there be light", and Va-yar Elokim. He brought this light into being. He made it visible. So, upon willing the existence of the land, the waters, the luminaries, the vegetation, and the animals, He made them visible. G‑d called them ALL into existence.

But why did He do so? The answer is: Ki tov, because He is good! Not "that it was good," but because He, G-d, is all good. It is the goodness of G-d, NOT of the world, that the Torah is teaching us. G‑d's creativity is a function of His goodness, for goodness is givingness.

The Kabbalah taught this secret, too. One of the Sephirot (the ten stages of Divine self-revelation) is Chessed– love and goodness - and this is identified with HITPASHTUT, the overflow, the emanation, of the existence from G‑d. "G‑d creates" means He gives of Himself, and this He does KI TOV, because He is good, because He is the essence of Chessed. G‑d = Good!

The most valuable expression of human creativity must likewise be that of goodness‑givingness. To be good is to do good. Thus, to give of oneself is to be good, and to be good is to be creative, and to be creative is to be G‑d‑like. "In the beginning, G‑d created" ultimately means, "In the first place, man must do good by giving of himself", like G‑d gave of Himself.

The Baal Hatanya taught that the ideal mitzvah is TZEDAKA (the giving of charity), for it is the act in which man most closely imitates G‑d. Just as G‑d's most significant act, creation, is an act of goodness by virtue of His giving (existence), so the apex of man's G‑d‑likeness is his goodness expressed in giving – whether charity or time or love or compassion. A good person, like the good G‑d, is a giving being!

This insight to the meaning of TOV provides us with a new understanding of the Biblical view of marriage. Adam finds himself in Eden, yet "it is not good that man should be alone" (Bereshis 2:18). The companionship of man and woman is good, loneliness and solitude are not. But this divine judgement of the undesirability of celibacy is not merely a question of the welfare of the male of the species, that it is better for him psychologically and existentially to be married.

It is ALSO an ethical judgement in terms of our definition of TOV, when man is alone he cannot be "good", he has no one upon whom to shower his love and affection, no one to whom to give and with whom to share his gifts. With no wife to love, no family to provide for, and no other human being to whom to extend his compassion and his assistance, how shall man be good?

Goodness, as the act of giving, requires another human being to express itself. Therefore, Eve was created so that two human beings should now have each other to inspire and express the divine-human attribute of TOV (goodness), by giving to each other.

Marriage is the maximum potential for the most intimate act of giving. To re‑phrase the famous words of President Kennedy, "Ask not what your spouse can do for you, ask what you can do for your spouse." Thus, the act of marital goodness is truly creative, imitating G‑d's Creation of the world.

An Israeli Invention WAIT TILL YOU SEE THIS!!]

One more amazing thing coming -- and Developed in Israel.

 

Just a sample of what the future holds for us!.........

 

Filmed in Paris

Who needs an IPAD ?

 Developed in Israel. Forget everything you think technology can do. This goes beyond that!! Available next year; and it's waterproof too.

The Cicret Bracelet (Concept video).

With the Cicret Bracelet, you can make your skin your new touchscreen. Read your mails, play your favorite games, answer your calls, check the weather, find your way…Do whatever you want on your arm. More infos: www.cicret.com.

ISRAELI SPY, HANNAH SENESH, WAS FEATURED IN SAN DIEGO MURAL

Senesh, an Israeli pioneer and a celebrated spy and poet, was captured and killed by the Nazis after parachuting into a concentration camp in Hungary to try and free Jewish and Allied prisoners.BY RACHEL WOLF 

 

Japanese-American artist, JUURI, will paint a mural of Hannah Senesh for the all-female Ladies Who Paint festival in downtown San Diego.

The festival's stated goal on its website is to celebrate and support female artists, "while also adding art to the community of San Diego."

Senesh, an Israeli pioneer and a celebrated spy and poet, was captured and killed by the Nazis after parachuting into a concentration camp in Hungary to try and free Jewish and Allied prisoners.

JUURI was inspired by Senesh's story when she was on a trip in Israel. She has been in Israel twice on trips with Artists4Israel, a non-profit organization that combats antisemitism through urban art.


On her trips, JUURI painted murals on the Israel-Jordan border and on bomb shelters in Sderot, an Israeli town just outside of the Gaza Strip.

Born in Tokyo, and raised as an Evangelical Christian, JUURI, gained a love of Israel during her trips.

The mural will be on the Super Block Building .

RABBI ELI MANSOUR Earning Atonement for Theft

 Toward the very end of the Yom Kippur service, during the Ne'ila prayer, we describe the special day of Yom Kippur as a day of forgiveness given to us by God, "Le'ma'an Nehdal Me'oshek Yadenu" – "in order that we withhold our hand from theft." Astonishingly, we point specifically to the sin of "Oshek," theft, as the primary, essential purpose of Yom Kippur. After reciting the "Viduy" (confession) several times throughout the day, listing one-by-one all the many sins of which we are guilty, we approach God at the end of Yom Kippur and say, "We want to stop stealing."

  How many of us are guilty of theft? Have any of us recently robbed a bank? Why do we point specifically to this sin as the primary offense for which we seek atonement on Yom Kippur?   Some have suggested that, indeed, we are guilty of stealing – from the Almighty. God entrusted each and every one of us with a sacred soul, a divine spark, a part of God Himself. 

We were each assigned the task of caring for and nurturing the soul, by involving ourselves in Torah and Misvot. In this sense, we have indeed stolen from God. If a person gave us a plant to watch for him, it is understood that we must water it so that it does not wither. But we have failed to "water" the soul, to care for it to make sure it does not wither. Just as muscles break down when they are not worked and used, similarly, the soul breaks down when it goes unused, when it is wasted.

 This is the primary sin that we are guilty of, and for which we seek atonement. We have ignored our souls, we have not given them the care and nurturing they need. By failing to maximize our potential in Torah study and Misva observance, we have "stolen" our souls from the Almighty.   It is customary to sound a Shofar in the synagogue at the conclusion of the Yom Kippur service. Rav Sadok Hakohen of Lublin explained this practice as an allusion to God's creation of man. As the Torah writes (Bereshit 2:7), God created man by "blowing" a soul into Him. The blowing of the Shofar after Yom Kippur is intended to symbolize the "blowing" of a new soul into the person.

 It is as though God announces after Yom Kippur, "I have accepted your prayers! I have removed your old, withered soul, and have breathed a new, fresh soul within you!" The sounding of the Shofar is thus symbolic of the fact that we have indeed been forgiven, and have been granted a new soul to look after.   Each year, after Yom Kippur, we are given a new opportunity to prove ourselves worthy of hosting the divine spark, to show that God can now trust us with a soul, with a part of Him. It is thus our responsibility to fulfill our commitment, and to make sure to properly care for and nurture soul, rather than allowing such a precious possession to wither and go to waste.

See you tomorrow bli neder

Love Yehuda Lave

Rabbi Yehuda Lave

PO Box 7335, Rehavia Jerusalem 9107202

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Sunday, October 20, 2019

Tonight is the start of Shmini Atzeret and Simchat Torah and A tiny fix and a little snip and a map of Every Nuclear Explosion Carried Out Between 1945 and 2019 and IDF display at the First Station 091619

Can't see images? Click here...

Yehuda Lave, Spiritual Advisor and Counselor

Yehuda Lave is an author, journalist, psychologist, rabbi, spiritual teacher and coach, with degrees in business, psychology and Jewish Law. He works  with people from all walks of life and helps them in their search for greater happiness, meaning, business advice on saving money,  and spiritual engagement

Those who realize that life is for growing and developing from each and every challenge, each day of our lives, live a life of joy!!!

Focus on the roses: 'A person who gathers honey will not escape being stung by bees. A person who gathers roses will not escape being scratched by thorns.' The positive things in life also have negative aspects. Keep your focus on the beautiful roses of the world, and the thorns will seem trivial and inconsequential.

Love Yehuda Lave

Simchat Torah on Monday the 21st and 22nd

Simchat Torah or Simhat Torah (Hebrew: שִׂמְחַת תּוֹרָה, lit., "Rejoicing with/of the Torah", Ashkenazi: Simchas Torah) is a Jewish holiday that celebrates and marks the conclusion of the annual cycle of public Torah readings, and the beginning of a new cycle. Simchat Torah is a component of the Biblical Jewish holiday of Shemini Atzeret ("Eighth Day of Assembly"), which follows immediately after the festival of Sukkot in the month of Tishrei (occurring in mid-September to early October on the Gregorian calendar).

The main celebrations of Simchat Torah take place in the synagogue during evening and morning services. In Orthodox as well as many Conservative congregations, this is the only time of year on which the Torah scrolls are taken out of the ark and read at night. In the morning, the last parashah of Deuteronomy and the first parashah of Genesis are read in the synagogue. On each occasion, when the ark is opened, the worshippers leave their seats to dance and sing with the Torah scrolls in a joyous celebration that can last for several hours.

The morning service is also uniquely characterized by the calling up of each member of the congregation for an aliyah. There is also a special aliyah for all the children (under 13 for boys and 12 for girls).

Contents

Duration of holiday

On the Hebrew calendar, the seven-day holiday of Sukkot in the autumn (late mid-September to late mid-October) is immediately followed by the holiday of Shemini Atzeret. In Orthodox and Conservative communities outside Israel, Shemini Atzeret is a two-day holiday and the Simchat Torah festivities are observed on the second day. The first day is referred to as "Shemini Atzeret" and the second day as "Simchat Torah", although both days are officially Shemini Atzeret according to Halakha, and this is reflected in the liturgy. Many Hasidic communities have Hakafot on the eve of the first day of Shemini Atzeret as well.

In Israel, Shemini Atzeret and Simchat Torah are celebrated on the same day. Reform congregations, even outside Israel, may do likewise. Many communities in Israel have Hakafot Shniyot ("Second Hakafot") on the evening following the holiday, which is the same day as Simchat Torah evening in the diaspora. The custom was started by the former Chief Rabbi of Tel Aviv, Rabbi Yedidya Frankel.[1]

Evening festivities Throwing cakes to children on Simḥat Torah, by Johann Leusden in Philologus Hebræo-Mixtus, Utrecht, 1657

The Simhat Torah festivities begin with the evening service. All the synagogue's Torah scrolls are removed from the ark and are carried around the sanctuary in a series of seven hakafot (circuits). Although each hakafa need only encompass one circuit around the synagogue, the dancing and singing with the Torah often continues much longer, and may overflow from the synagogue onto the streets.

In Orthodox and Conservative Jewish synagogues, each circuit is announced by a few melodious invocations imploring God to Hoshiah Na ("Save us") and ending with the refrain, Aneinu B'yom Koreinu ("[God] answer us on the day we call"). In Orthodox and Conservative synagogues, the hakafot are accompanied by traditional chants, including biblical and liturgical verses and songs about the Torah, the goodness of God, Messianic yearnings, and prayers for the restoration of the House of David and the Temple in Jerusalem. Congregations may also sing other, popular songs during the dancing. Children are often given flags, candies and other treats. The vigour of the dancing and degree of festive merriment varies with congregational temperament.

In Orthodox synagogues, the dancing is mainly carried out by men and boys; children (even young girls) may also dance with their fathers. Women and older girls often have their own dancing circles sometimes with the Torah scrolls, or look on from the other side of a mechitza (partition), in accordance with the value of tzniut (modesty). In Conservative and progressive congregations, men and women dance together. In some congregations, the Torah scrolls are carried out into the streets and the dancing may continue far into the evening.

After the hakafot, many congregations recite a portion of the last parashah of the Torah, V'Zot HaBerachah ("This is the Blessing ...") in Deuteronomy. The part read is usually 33:1–34:12, but may vary by synagogue custom, although Deuteronomy is never read to the end in the evening.

Morning festivities

The morning service, like that of other Jewish holidays, includes a special holiday Amidah, the saying of Hallel, and a holiday Mussaf service. When the ark is opened to take out the Torah for the Torah reading, all the scrolls are again removed from the ark and the congregation again starts the seven hakafot just like in the evening.

Early priestly blessing

In many congregations, one deviation from an otherwise ordinary holiday morning service is the performance of the Priestly Blessing as part of the Shacharit service, before the celebrations connected with the Torah reading begin, rather than as part of the Musaf service that follows. This practice hearkens back to an old custom for the kiddush sponsored by the Hatan Torah (see below) to be held during the Simhat Torah service itself where hard liquor (along with other refreshments) may be served. Since the Bible prohibits Kohanim (descendants of Aaron) from performing the priestly blessing while intoxicated, and there is concern that Kohanim may imbibe alcoholic beverages during the Simhat Torah festivities, the blessing was moved to before the time when alcohol would be served.[2] In some congregations, the Kohanim deliver their blessing as usual during the Musaf service of Simhat Torah. (In some congregations in Israel, the Kohanim deliver their blessing at both Shacharit and Musaf services.)

Torah reading and customs

After the hakafot and the dancing, three scrolls of the Torah are read. The last parashah of the Torah, V'Zot HaBerachah, at the end of Deuteronomy (33:1–34:12), is read from the first scroll, followed immediately by the first chapter (and part of the second) of the Book of Genesis (1:1–2:3), which is read from the second scroll. It is a Jewish custom that a new beginning must immediately follow a completion, therefore it is logical to immediately read Gen. 1 after finishing Deuteronomy.

It is a special honor to receive the last aliyah of the Book of Deuteronomy; the person receiving that aliyah is called the Hatan Torah (the groom of the Torah) (or Kallat Torah (the bride of the Torah) in synagogues that allow women to receive an aliyah). Likewise, it is a special honor to receive the first aliyah of the Book of Genesis; that person is called Hatan B'reishit (the groom of Genesis) (or Kallat B'reishit (the bride of Genesis)).

In many congregations it is customary to call all eligible members of the congregation for an aliyah to the Torah on Simhat Torah. To accommodate this the first five aliyot are reread so that everyone has an opportunity to recite the blessing. To save time, some congregations call people up in groups. Others hold a series of separate minyanim for the Torah reading. In a minority of Orthodox congregations women receive aliyot in single-gender tefillah groups (prayer groups consisting only of women, who pray together), and only men are called to the Torah in front of the whole congregation.

Another custom is to call all the children (in Orthodox congregations boys only) to a special aliyah called Kol HaNe'arim (all the children). In many congregations, a large talit is spread out over the heads of all the children as the blessing over the Torah is pronounced, and for the congregation to bless the children by reciting (in Hebrew) a verse from Jacob's blessing to Ephraim and Manasseh, Genesis 48:16.

May the angel who redeems me from all evil bless the children, and may my name be declared among them, and the names of my fathers Abraham and Isaac, and may they teem like fish for multitude within the land.

Although the blessing of the children is omitted from the 1985 edition of Conservative Judaism's Siddur Sim Shalom prayer book, it was reinstated in later versions. Most Conservative congregations still perform it.

After the portion of Genesis is read, the Maftir, Numbers 29:35–30:1, is read from a third Torah scroll. The passage describes the prescribed offerings performed for the holiday. The haftarah (reading from the prophets) is the first section of the Book of Joshua.

History The Feast of the Rejoicing of the Law at the Synagogue in Livorno, Italy by Solomon Hart, 1850 (Jewish Museum)

The name Simhat Torah was not used until a relatively late time. In the Talmud (Meg. 31b) it is called Shemini Atzeret. The Darchei Moshe (OC 669:3) cites a responsum from R' Joseph Colon (#26) who found a Geonic responsa mentioning the custom of dancing on Simhat Torah, thus dating the current practice of dancing on Simhat Torah to the 1st century CE.

In the 9th century, some European Jewish communities assigned a special reading from the Prophets to be read on this day. In the 14th century, the reading of Genesis was added immediately upon the completion of Deuteronomy and the Shulhan Arukh (written about 1565)[3] only mentions this without mentioning the presumably later custom of southern European countries to remove all the Torah scrolls from the ark and to sing a separate hymn for each one. In northern European countries, those who had finished the reading of Deuteronomy made donations to the synagogue, after which the wealthier members of the community would give a dinner for friends and acquaintances. By the end of the 15th century, it was a common though not universal practice for the children to tear down and burn the sukkahs on Simhat Torah.[4]

In the 16th century, the practice of taking out the scrolls and filing solemnly around the bimah on the night of the 23rd of Tishri became customary; and on the same evening, after the procession, a number of passages from the Torah were read.

In the 17th century, Rebecca bat Meir Tiktiner of Prague composed a poem about Simhat Torah.

In Poland it was the custom to sell to the members of the congregation, on the 23rd of Tishri, the privilege of executing various functions during the services on Shabbat and Jewish festivals; i.e. the synagogue used this occasion as a fund-raiser. People who made these donations were called up to the Torah and given a congregational blessing.

Symbolism"Feet" of the Torah

In Chabad Hasidic thought, the traditional dancing with the Torah allows the Jew to act as the "feet" of the Torah, taking the Torah where it wishes to go, as feet transport the head. This is thought as an act of submission to the will of God as expressed in the dictates of the Torah. It is an act that causes the Jew to inherently and naturally observe the Jewish faith. And just as the head benefits from the mobility of the feet, so does the Torah become exalted by the commitment of the Jew.[5]

Symbol of Jewish identity

In the 20th century, Simhat Torah came to symbolize the public assertion of Jewish identity.[6] The Jews of the Soviet Union, in particular, would celebrate the festival en masse in the streets of Moscow. On October 14, 1973, more than 100,000 Jews took part in a post–Simhat Torah rally in New York city on behalf of refuseniks and Soviet Jewry.[7] Dancing in the street with the Torah has become part of the holiday's ritual in various Jewish congregations in the United States as well.

Rejoicing under adversity

Elie Wiesel related the difficulties and meaning of Simhat Torah in times of terrible adversity:

The Gaon of Vilna said that ve-samachta be-chagekha (You shall rejoice in your festival; Deuteronomy 16:14) is the most difficult commandment in the Torah. I could never understand this puzzling remark. Only during the war did I understand. Those Jews who, in the course of their journey to the end of hope, managed to dance on Simhat Torah, those Jews who studied Talmud by heart while carrying stones on their back, those Jews who went on whispering Zemirot shel Shabbat (Hymns of Sabbath) while performing hard labor . . . ve-samachta be-chagekha was one commandment that was impossible to observe—yet they observed it.[8]

CommemorationIn 1996, the Israel Postal Authority issued a postage stamp to honour the holiday.[

A Tiny Fix and a Little Snip Two Elul Parables By Nissan Mindel

The Hole In The Boat

A man was called to the beach to paint a boat. He brought his paint and brushes and began to paint the boat a bright, new red, as he was hired to do. As he painted the boat, he noticed that the paint was seeping through the bottom of the boat. He realized that there was a leak, and he decided to mend it. When the painting was done, he collected his money for the job and went away.

The following day the owner of the boat came to the painter and presented him with a large check. The painter was surprised. "You have already paid me for painting the boat," he said.

"But this is not for the paint job. It is for mending the leak in the boat."

"That was so small a thing that I even did not want to charge you for it. Surely you are not paying me this huge amount for so small a thing?"

"My dear friend, you do not understand. Let me tell you what happened."

"When I asked you to paint the boat I had forgotten to mention to you about the leak. When the boat was nice and dry, my children took the boat and went fishing. When I found that they had gone out in the boat, I was frantic for I remembered that the boat had a leak! Imagine my relief and happiness when I saw them coming back safe and sound. I examined the boat and saw that you had repaired the leak. Now you see what you have done? You have saved the lives of my children! I haven't enough money to repay you for your 'little' good deed..."

A Piece of String

A wealthy merchant bought a wonderful candelabra for his home. It was a masterpiece, made of pure crystal and studded with precious stones. It cost a real fortune.

Because of the candelabra's massive size, the ceiling in the merchant's dining room could not support its weight. In order to hang this beautiful candelabrum, a hole was bored in the ceiling, through which a rope was run and fastened to a beam in the attic.

Everybody who came to the house admired the wonderful candelabra, and the merchant and his family were very proud of it.

One day a poor boy came begging for old clothes. He was told to go up to the attic, where their old clothes were stored, and to help himself to some. He went up to the attic, and collected a neat bundle of clothes. After packing them into his bag, he searched for a piece of string with which to tie it. He saw a rope wound around a nail and decided to help himself to a piece. So he took out his pocketknife and cut the rope.

Crash! There was a terrific smash, and the next moment the whole family rushed to the attic crying: "You idiot! Look what you have done! You have ruined us!"

The poor boy could not understand what all the excitement was about. He said: "What do you mean, ruined you? All I did was to take a small piece of rope. Surely this did not ruin you?"

"You poor fish," replied the merchant. "Yes, all you did was to take a piece of rope. But it so happened that my precious candelabra hung by it. Now you have broken it beyond repair!"

These two stories, my friends, have one moral: Very often, by doing what seems to us a "small" good deed we never know what wonderful thing we have really done. And conversely, in committing what seems to us a "small" transgression, we are causing a terrible catastrophe. Both good deeds and bad deeds cause a "chain reaction." One good deed brings another good deed in its succession, and one transgression brings another. Each of them, no matter how seemingly small, may create or destroy worlds. Don't you think these two stories are worth remembering?

By Nissan Mindel

IDF display at the First Station 091619

The Torah gang invades the IDF demonstration of their equipment at the first station. The slightly over the hill gang climbs into the cockpit of the fighter jets and shots down the enemy!

And now a little bit of Hebrew:

Let's take a look at the Hebrew root אחד representing unity. 

This word appears, of course in the most famous verse in the Jewish tradition, manifesting G-d's unity: 

 

שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד

Hear, O Israel: the LORD our God, the LORD is one

 

One אחד 'EKHAD'

 

One on One אחד על אחד 'EKHAD AL EKHAD'

 

Hypocrisy- (Say one thing and think another)

אחד בפה ואחד בלב 'EKHAD BA'PEH VE'EKHAD BA'LEV' 

(Lit. One thing in the mouth, while another one - in the heart).  

 

United מאוחד 'ME'UKHAD' (Derived from the same root אחד - one) 

 

Uniformאחיד 'AKHID'

 

To unite לאחד 'LE'AKHED'

 

Let us stay united! 

map of Every Nuclear Explosion Carried Out Between 1945 and 2019

 There have been over 2 thousand nuclear explosion sites registered worldwide ever since the first nuclear missile had been tested on July 16, 1945 at the White Sands Missile Range in the New Mexico desert, United States.

Despite several attempts of establishing a worldwide ban on nuclear testing on a global scale due to the devastating environmental and health effects these cause, several countries continue carrying out nuclear testing, with one of the largest tests in North Korea having been executed as recently as 2017.This series of 3D maps will help you visualize every known nuclear explosion since 1945 in the form of colored points of light illuminating the surrounding location and provides a brief outline of nuclear explosions in each distinct area.These maps were created by Peter Artwood,

The Global Map of All Nuclear Explosions Conducted From 1945 to 2019 Source (also cover image): Peter ArtwoodThe map above shows all the nuclear explosions carried out since 1945 on a global scale. Each point of color in the map signifies an explosion and is color-coordinated with a specific country that conducted it. On a global scale, the only continents where no nuclear explosions had occurred were South America and Antarctica.The USSRLikeSource: Peter ArtwoodThe Soviet Union was one of the two leading countries that conducted nuclear experiments, the second one being the United States. These experiments were conducted on 2 major sites: the Semipalatinsk Test Site in modern-day Kazakhstan and the Novaya Zemlya site in Russia.Official data reports mention a total of 715 tests and 13 test failures involving 969 devices being conducted in the USSR between 1949 and 1991.Above, you can see the map of the Semipalatinsk site, the first nuclear site in the USSR located in the Kazakh steppes that accepted 456 tests. With Kazakhstan having become independent in 1991, the venue was transformed into a site for scientific observations exploring the long-term environmental effects of nuclear exposure. LikeSource: Peter ArtwoodAs for the Novaya Zemlya venue located in the Arctic (see image below), 224 tests, only half the number compared to Semipalatinsk, occurred there. However, the site accepted the largest thermonuclear weapon in the world in 1961, the Tsar Bomba that had a yield of 50 megatons. For comparison, the Fat Man dropped on Hiroshima was over 2,000 times less powerful than the Tsar Bomba.The United StatesLikeSource: Peter ArtwoodAs part of the nuclear arms race, the United States had conducted 1.054 tests, including some that were carried out in the water and in space between 1945 and 1992. As mentioned previously, the first ever atomic weapon, the Trinity, was tested in the New Mexico desert as part of the Manhattan Project, but the largest nuclear testing venue in the United States is located in the Nevada desert, only 80 mi (130 km) away from Las Vegas.A total of 928 tests were conducted there between 1951 and 1992, making it the place on the planet that suffered the greatest number of nuclear explosions to date. Not all nuclear tests conducted by the US took place there, however, as some particularly large ones would just be too dangerous. LikeSource: Peter ArtwoodSo, instead, these were done on the Marshall Islands in the South Pacific, an area that would be called the Pacific Proving Ground. 106 nuclear tests were conducted across numerous island chains there, including the test of Castle Bravo, the largest American nuclear bomb that had a yield of 15 megatons in 1954.

The third country in the world that conducted the largest number of nuclear experiments between 1960 and 1996 was France, but it didn't do it in Europe. Instead, the French used its colonies, such as French Polynesia in the South Pacific and Algeria in North Africa to test its 217 nuclear devices.The United KingdomSource: Peter ArtwoodLike France, the United Kingdom conducted its nuclear tests beyond its borders, with a total of 24 tests having been conducted at the Nevada Test Site in collaboration with the United States, and another 21 carried out independently in Australia. The UK was the third country to develop nuclear weapons after the US and the USSR.The Australian tests were conducted in remote places like Maralinga in South Australia, Kiritimati in the Pacific and others between the years 1952 and 1957.India and PakistanSource: Peter ArtwoodAreas adjacent to the border between India and Pakistan are considered some of the most dangerous and polluted nuclear sites, partly because both are quite densely populated. Both India and Pakistan have conducted 6 nuclear tests each during the 1990s, but these tests have affected the population and environment of both countries very significantly.China

 

Source: Peter ArtwoodAs for China, it carried out 45 tests in Northern China at the Lop Nur facility. These tests carried on between 1964 and 1996. About half of these tests were conducted underground, whereas the rest were atmospheric tests.North KoreaSource: Peter ArtwoodSince the 1990's, the majority of countries have seized to test nuclear weapons. One exception is North Korea: it conducted the first nuclear test in 2006, which was then followed up by 5 subsequent tests, all underground, at the Punggye-ri Nuclear Test Site. The last and simultaneously largest test was done in 2017.

The environmental and health effects of all these nuclear tests have affected the adjacent areas and local population adversely. We still don't understand how these explosions will affect the Earth and humans in the long term, but spikes of health issues, sudden deaths, and devastating environmental damage are already apparent around all of these testing sites.If you'd like to see a different approach to visualizing the timeline of nuclear explosions, click the play button on the video below.having trouble playing this movie?

To  see the maps and the video go to this site as I can't copy and paste them:

https://www.ba-bamail.com/content.aspx?emailid=33794

 

 

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Rabbi Yehuda Lave

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