NOTE: This module is primarily intended for use with LoopBack 2.0. It does work with LoopBack 1.x applications, but none of the LoopBack 1.x examples or generated code (scaffolding) use it.
If the object has no appRootDir property then it sets the current working directory as the application root directory.
NOTE: The version 2.0 of loopback-boot changed the way how models are created. The model-config.json file contains only configuration options like dataSource and extra relations. To define a model, create a per-model JSON file in models/ directory.
NOTE: Mixing bootLoopBackApp(app, bootConfig) and app.model(name, modelConfig) in multiple files may result in models being undefined due to race conditions. To avoid this when using bootLoopBackApp() make sure all models are passed as part of the models definition.
Environment type, defaults to process.env.NODE_ENV or development. Common values are development, staging and production; however the applications are free to use any names.
The Client class provides a unified pubsub client in node.js and browsers. It supports subscribing to topics or topic patterns (topics + wildcards). Clients can connect to brokers or bridges that support the client.adapter’s protocol.
Called once the adapter has successfully finished publishing the message (usually once the buffer is flushed).
Israeli mayor finds thorns in 'village of roses'. - Architects and Planners for Justice in Palestine
UK architects, planners and other construction industry professionals campaigning for a just peace in Israel/Palestine.
The head of a Jewish local council of Kfar Vadim (vaiilage of roses) in the Galilee halted the marketing of housinglots after half the bid winners were Arabs.
Hamas has scheduled an anti-Israel protest by Gaza residents, touted as “the Journey of Great Return,” for March 30. The date picked for this mass march, on the same day Israel’s Arab citizens hold their annual Land Day demonstrations, is hardly coincidental. This is the best date on which to mobilize Palestinian brothers in the Israeli Arab towns of Sakhnin and Tarshiha against the “Zionist enemy” that expropriated their lands in 1976. While Israel has spared no effort over the years to deepen the divide between the Palestinian communities in its midst and their sister towns and villages in the West Bank and Gaza Strip, occupation and deprivation have joined against Israel to counter this endeavor. The demographic time bomb — the term used to describe the threat of population parity between Jews and Arabs — coupled with the evils of racism show that a Jewish-Zionist identity is not compatible with democracy and equality. The latest proof can be found in the Galilee community of Kfar Vradim, Hebrew for “Village of Roses.”
The trouble began when head of the local council, Sivan Yechieli, realized that 58 families, about half the number that had won bids to buy housing lots in the community, were Arab residents of the nearby Jewish-Arab town of Maalot-Tarshiha. Despite the fact that a large part of the land on which Kfar Vradim was built in the 1980s was expropriated from the Arabs of Tarshiha, leaving them virtually without land reserves,Yechieli announced March 16 that he had decided to halt the planned marketing of additional lots. The reason he cited: the community’s “Jewish, Zionist and secular nature.” In a letter to residents, Yechieli said, “It is important to discuss majority rights, among them the right to sustain a community that preserves agreed-upon core values.” He added that unless Kfar Vradim, with the help of the government, can “provide a balanced demographic response that promises sustainability for the nature of the community, we will halt the marketing.” Almost in the same breath, he said, “In principle, every citizen of the State of Israel is welcome to live in our town.”
Just imagine the commotion in Jerusalem were the mayor of New York to prevent Jews from buying apartments in one of New York's upscale neighborhoods, citing a threat to the character of the community and its “demographic balance.” However, a loophole in the Israeli law banning communities from discriminating against housing seekers based on sex, religion, nationality, race, etc., provides for “a balanced demographic response” through the back door. In September 2014, the Israeli Supreme Court upheld an amendment to the law, allowing admission committees in certain communities to reject potential residents based on “incompatibility with the community’s social-cultural fabric” and “specific characteristics of the community as anchored in its articles of incorporation.”
In a January 2017 Knesset debate on the issue, Adi Nir Binyamini of Tel Aviv University’s law clinics testified, “Certain communities do not accept people from certain groups.” As a result, she added, members of groups subjected to historic discrimination do not even try for acceptance into such communities. She described the heavy sense of exclusion felt by people facing a screening committee with its intrusive questions about their families.
Arabs wishing to move into certain types of communities in the Galilee and Negev regions are invited to convince screening committees that they can fit in with the local social-cultural fabric, but the law does not define Kfar Vradim as that type of community. Thus, for example, if an Israeli-Arab brain surgeon from Tarshiha wins a bid for a lot in Kfar Vradim, he will not even get an opportunity to convince the leaders of the Jewish community that he would not sully the local rosy character. On the other hand, as far as these leaders are concerned, a violent drug pusher born to a Jewish mother could fare just fine.
Yechieli claimed his views represent those of most local residents. To which views was he referring? The one that preserving the community’s Jewish character justifies discrimination based on religion and ethnicity, or the one that approves of all Israeli citizens living wherever they want? Either way, a person who screens his neighbors according to their origin, like some sort of bouncer in a disreputable nightclub, is at the helm of a local authority in Israel. Not only that, but Kfar Vradim is hardly a West Bank bastion of the ultra-right. If election results are anything to go by, most of its residents espouse liberal values such as equality and coexistence. Almost half (48%) voted in 2015 for the center-left Zionist Camp, 13% for the centrist Yesh Atid party and 12% for the left-wing Meretz party.
A political furor broke out this week when Israeli officials cited Palestinian data indicating that the number of Arabs in the West Bank, Gaza and Israel proper had reached parity with the number of Jews — 6.5 million. This furor, in turn, brought back to the headlines the so-called demographic devil.
This “demographic devil” and its evil twin, the “racism devil,” have never differentiated between left and right. The project to bolster the Jewish majority in the Galilee region was adopted in the mid-1970s by the first government of Yitzhak Rabin and Shimon Peres, then leaders of the center-left Labor party, which expropriated 20,000 dunams (nearly 5,000 acres) of Arab lands to expand Jewish towns and villages. While Arabs privately owned 6,300 dunams of these lands, 80% were allocated to Jewish communities. “Land Day” was declared to protest that decision and commemorate the six Arabs shot dead by Israeli police and soldiers during riots that ensued in several Arab villages in the Galilee.
The Or Commission was established to examine rioting by Arab Israelis in October 2000, in which 13 demonstrators (12 Israeli-Arabs and one Palestinian resident of the West Bank) were killed by police fire. The committee studied meticulously the reasons behind the outburst in the Arab villages. And while examining these reasons, the committee also referred to the 1976 Land Day events and ensuing frustrations within the Israeli-Arab population. The committee argued that for many Arabs, the March 30, 1976, protest constituted “a formative experience.”
The report the committee submitted to the government in 2003 said the decision to “Jewify the Galilee” nurtured a sense among the Arab minority that Israeli democracy was in essence an “ethnocracy” — measurably less democratic toward the Arabs and measurably more democratic toward the Jews. Committee members noted that reasonable harmony in relations between a majority and minority is hard to achieve but is a task incumbent on all segments of society. The committee members warned that shirking this responsibility, or carrying it out in unsatisfactory fashion, gives rise to feelings and a reality of deprivation that could intensify over time. Almost 15 years have gone by since the report was issued. This week's twin protests of Land Day and the mass march of the Journey of Great Return on March 30 will merge the sense of deprivation felt by Israel’s Arab citizens and Gaza’s stateless Palestinians.
On March 21, the Ministry of Justice issued the first report of the Government Unit for Coordinating the Struggle Against Racism, established following manifestations of racism against Israel’s Ethiopian immigrants. Summing up his introduction to the report, former Supreme Court Justice Elyakim Rubinstein, who heads the public council advising the unit, wrote the following: “Racism is a tapeworm that can beget others. … It is like any other phobia directed at 'the other.'”
Yesterday “the other” was a Palestinian from Gaza, today it’s an Israeli Arab from Tarshiha, tomorrow a Jewish immigrant from Ethiopia. Who's next?
Akiva Eldar is a columnist for Al-Monitor’s Israel Pulse. He was formerly a senior columnist and editorial writer for Haaretz and also served as the Hebrew daily’s US bureau chief and diplomatic correspondent. His most recent book (with Idith Zertal), Lords of the Land, on the Jewish settlements, was on the best-seller list in Israel and has been translated into English, French, German and Arabic.
1. If you have bought RDP in-app item, please enter settings then tap “restore features” to get bought item back.
WiFi Mouse supports speech-to-text as well as multi-finger trackpad gestures. WiFi Mouse enables you to control your PC, MAC or HTPC effortlessly through a local network connection.Features:
This entry was posted in Android Apps and tagged Android 2.1 and Up, Free APK Downloads, premium, tools, WiFi Mouse Pro Apk . Bookmark the permalink.	
Sorry, an error occurred. If you are unsure on how to use a feature, or don't know why you got this error message, try looking through the help files for more information.
When a friend insists on enlightening others with his political views. #apolitical #dogs #dogsoftwitter
“I am confused about some of the numbers found in Genesis 5-7. What exactly does the 120 years refer to in Genesis 6:3? I’ve heard some say that it refers to the limit of one’s lifespan on Earth, but that can’t be true because people lived longer than 120 years after the Flood. I also don’t understand how, as some have concluded, it could refer to there only being 120 years left before God flooded the Earth. That seems impossible since Noah was 500+ years old when he learned about the Flood (Genesis 5:32-6:13), and the Flood occurred when he was 600 (Genesis 7:6). It seems that either the 120 years does not refer to the time just before the Flood or the “120 years” should have been “100 years” (otherwise the Flood would have come in the 620th year of Noah and not the 600th year). Can you help explain this conundrum?”
You have correctly concluded that the “120 years” reference in Genesis 6:3 does not allude to the limit of a person’s lifespan on Earth. A number of people have lived longer than 120 since the Flood. Just five chapters after the “120 years” reference, we learn that after Noah’s son Shem begot Arphaxad, “Shem lived five hundreds years” (11:11). Then, each patriarch listed after Arphaxad (for about the next 500 years) lived to be over 120 years old (and in most cases well over 120—Genesis 6:12-25). Abraham, Ishmael, Isaac, and Jacob all lived to be older than 120 (Genesis 25:7; 25:17; 35:28; 47:28). Even Aaron, the first high priest of Israel, who lived approximately 1,000 years after the Flood, lived to be 123 (Numbers 33:39). What’s more, according to the Encyclopedia of Genetics, Jeanne Calment of France “died in 1998 at the age of 122.”1
Furthermore, immediate and remote Bible verses suggest the 120 years is a reference to something very different than the limit of a person’s lifespan. The people on Earth during Noah’s pre-Flood life were extremely wicked. In fact, “the wickedness of man” was so “great,” that “every intent of the thoughts of his heart was only evil continually” (Genesis 6:5). The Earth had become so depraved and filled with so much violence by the time Noah was 500 that God decided to bring destruction upon the Earth, the likes of which the world had never seen (6:13; 7:6). However, since God is perfect in His patience and desires to see sinners repent rather than perish (whether in the Flood or in eternal hell—2 Peter 3:9; cf. Romans 15:4-5; 1 Timothy 2:4), “the Divine longsuffering waited in the days of Noah” (1 Peter 3:20). Similar to how God patiently waited hundreds of years before bringing judgment upon the increasingly wicked Canaanites (since at the time of Abraham their sin had “not yet reached its full measure”—Genesis 15:16, NIV), God waited year after year, and decade after decade “while the ark was being prepared” (1 Peter 3:20).
During this waiting period, God’s “Spirit” contended with a works-of-the-flesh-loving mankind for 120 years (Genesis 6:3; cf. Galatians 5:19-21). Notice that when Peter wrote about Noah, his disobedient contemporaries, and the patience of God (1 Peter 3:20), he remarked that “the Spirit” of Christ “went and preached to the spirits in prison” (3:18-19, emp. added).
When exactly did the Spirit of Christ do this? When “the Divine longsuffering waited in the days of Noah” (3:20, emp. added).
How did God’s Spirit go about His work? We are not informed in all the ways He worked during the years leading up to the Flood, but we do know that Noah was “a preacher of righteousness” (2 Peter 2:5). It may be that Lamech and Methuselah (Noah’s father and grandfather) were also godly preachers through whom God’s Holy Spirit spoke.
To whom did the Spirit speak? Peter says, “To the spirits in prison, who formerly were disobedient” (3:19-20). How did the Spirit speak to spirits in prison? Dave Miller explained: “[A]t the time Peter was writing the words, that is where those people were situated. Those who were drowned in the Flood of Noah’s day descended into the hadean realm, where they continued to reside in Peter’s day. This realm is the same location where the rich man was placed (Luke 16:23), as were the sinning angels (“Tartarus”—2 Peter 2:4).”2
Indeed, in the days of Noah the Spirit of Christ spoke to disobedient souls (before they departed from their bodies in death for the hadean realm, i.e., “spirit prison”). Since God is longsuffering with mankind, He “waited patiently” (1 Peter 3:20, NIV). He did not bring judgment upon the world hastily. Our gracious God did not fail to give mankind ample time to repent. However, the Lord’s longsuffering is not eternal suffering. He did not wait forever. Rather, as the Lord said in Genesis, “My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years” (6:3). It seems biblically consistent and perfectly logical to conclude that this period of 120 years was the amount of time that the human race as a whole had to repent before the Flood waters destroyed the Earth.
To some, however, this conclusion seems impossible. After all, if, before we ever learn about the coming Flood, Genesis 5:32 indicates that Noah was 500 years old when he “begot Shem, Ham, and Japheth,” and Genesis 7:6 specifies that the Flood occurred when Noah was 600, then only 100 years of time is possible, not 120, right?
As with all perceived problems with the inspired Word of God, the difficulty is not with the inspired penmen, but with uninspired interpreters. There actually is no difficulty whatsoever if we take into account the fact that neither the book of Genesis nor the Bible as a whole was written in a strict chronological fashion.3 For example, Genesis 2:5-25 does not pick up where Genesis 1 left off. What’s more, Genesis 11 speaks of an event that actually occurred when some of the people mentioned in the previous chapter (Genesis 10) actually lived.4 Similarly, the 120 years of Genesis 6:3 could reasonably extend back to when Noah was 480 years old, not 500. Simply because the Bible reader learns that Noah was 500 when he began having sons (Genesis 5:32),5 does not mean that God could not have begun communicating at an earlier time about His impending judgment upon the world.
Finally, notice that Genesis 5:32 serves as the conclusion to the Adam-to-Noah genealogy. As with other Bible passages where one or more genealogies precede the mention of certain events that actually occurred during or before the lifetimes of some of those previously mentioned in the genealogies,6 some of the events in Genesis 6:1-9 (including God’s expressed warning in 6:3) took place before Noah actually began siring sons at age 500.
5 Genesis 11:10, 7:6, and 8:13 seem to indicate that Shem was not the firstborn of Noah, but was born two years later. If so, the number 500 represents the year in which Noah began having sons. A comparison of Genesis 11:26, Acts 7:4, Genesis 11:32, and 12:4 suggests that Abraham was not the firstborn son in his family either. Likely, Shem, Abraham, Arphaxad (Genesis 11:10; 10:22) and others are all mentioned first for the same reason—because they are Messianic ancestors, not because they were necessarily the firstborn sons of their fathers.
Interestingly, numerous other Messianic ancestors, such as Seth, Isaac, Jacob, Judah, and Perez, were not firstborn sons. Lest someone accuse Moses of dishonesty when recording these genealogies, we must remember that “the year of begetting a first son, known in the Old Testament as ‘the beginning of strength,’ was an important year in the life of the Israelite (Gen. 49:3; Deut. 21:17; Psa. 78:51; and Psa. 105:36). It is this year…and not the year of the birth of the Messianic link, that is given in each case in Genesis 11” [John C. Whitcomb and Henry M. Morris (1961), The Genesis Flood (Grand Rapids, MI: Baker), p. 480.]
6 See 1 Chronicles 1-11 where people are listed (e.g., the children and grandchildren ofZerubbabel—3:19ff.) who would likely not even be born until sometime after the close of the events recorded in 2 Chronicles; cf. Ezra 1-5. See also Genesis 10-11.
We are happy to grant permission for this item to be reproduced in its entirety, as long as the following stipulations are observed: (1) Apologetics Press must be designated as the original publisher; (2) the specific Apologetics Press Web site URL must be noted; (3) the author’s name must remain attached to the materials; (4) textual alterations of any kind are strictly forbidden; (5) Some illustrations (e.g., photographs, charts, graphics, etc.) are not the intellectual property of Apologetics Press and as such cannot be reproduced from our site without consent from the person or organization that maintains those intellectual rights; (6) serialization of written material (e.g., running an article in several parts) is permitted, as long as the whole of the material is made available, without editing, in a reasonable length of time; (7) articles, excepting brief quotations, may not be offered for sale or included in items offered for sale; and (8) articles may be reproduced in electronic form for posting on Web sites pending they are not edited or altered from their original content and that credit is given to Apologetics Press, including the web location from which the articles were taken.