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Shiur #8: Chapter 8-9 - The Dedication of the Mikdash

  • Rav Alex Israel

Sefer Melakhim: The Book of Kings

By Rav Alex Israel

Dedicated in memory of both Zissel Bat Yitzchak Gontownik, and Avraham Ben Yosef Halevi Gontownik,
on the occasion of his tenth yahrzeit, by his children, Anne and Jerry Gontownik, and Sidney Gontownik,
and his grandchildren, Ari and Shira, Zev and Daniela, Yonatan, Ranan, Hillel, and Ezra Gontownik.

Shiur #8: Chapter 8-9 - The Dedication of the Mikdash

This week, we will take a look at the rich depiction of the ceremonial dedication of the Mikdash. This was a fourteen day celebration for the entire nation, "joyful and glad of heart," and attendees hailed from Mesopotamia to Egypt. The festive throngs offered an extraordinary number of korbanot, so numerous that the king had to temporarily sanctify the entire courtyard of the Temple so that it could also be used for sacrificial purposes![1] The story is structured in the following way:

A Narrative: gathering and dedication ceremony (8:1-11)

B Shlomo "blesses the assembly of Israel" 8:12-21

C: Shlomo Ha-Melekh's prayer (8:22-53)

            B Shlomo "blesses the assembly of Israel" (8:55-61)

8: Narrative: dedication ceremony and departure (8:62-9:2)

9:2-9: God's response to Shlomo

“Then Shlomo gathered… and all the men of Israel were gathered to Shlomo" (8:1-2) This teaches us that the Shekhina does not rest other than upon the entire community. Similarly [at the dedication of the Mishkan in Vayikra 9:24], "And all the people saw," … and at the giving of the Torah it states, "For on the third day God will descend in view of the entire nation" (Shemot 19:11). (Seder Olam ch.15)

This midrash parallels three events: The dedication of the Mishkan, the dedication of the Mikdash, and Matan Torah. What do they have in common? The midrash indicates that the first critical similarity is the collective, national dimension of all three - the mass gathering. Here, at the opening of the Mikdash, the text specifies how the entire nation mobilizes and convenes for this historic event, reminiscent of the experience at Sinai.[2]

A second feature of these three events is the Gilui Shekhina, the tangible and evident presence of God at these foundational moments. It is fascinating that the details of our story in Sefer Melakhim directly mirror those of the Mishkan. Two specific textual parallels stand out.

Let us begin with the scene from our chapter in Sefer Melakhim:

When the kohanim came out of Kodesh,

The cloud filled the House of God.

The kohanim could not remain and perform the service because of the cloud,

for the presence of God filled the entire house of God. (8:10-11)

This is a direct reflection of the pesukim that end the dedication of the Mishkan in Sefer Shemot:

The cloud covered the tent of meeting,

and the presence of God filled the Mishkan.

And Moses could not enter the tent of meeting

because the cloud rested upon it,

and the presence of God filled the Mishkan. (Shemot 40:34-5)

The elements are identical: the cloud fills the Mishkan or Mikdash, indicating that God's intense presence occupies the Mishkan/Mikdash. This results in the restriction of access to those who are meant to enter – Moshe or the kohanim - to perform the service.

The description of Shlomo's inauguration of the Mikdash in Divrei Ha-Yamim highlights and mirrors yet another moment in the Channukat Ha-Mishkan:

When Shlomo completed his prayer,

fire descended from heaven and consumed the burnt offerings and the zevachim

all the Children of Israel saw as the fire descended… and they bowed with their faces to the ground praising God, "For he is good, for his kindness is eternal." (Divrei Ha-Yamim II 7:1-3)

In the desert, a similar scene unfolded at the dedication of the Mishkan:

Fire came forth from before God

and consumed the burnt offering and the fat on the altar.

And all the people saw, and shouted, and fell on their faces. (Vayikra 9:24)

Clearly, these descriptions aim to demonstrate symmetry between the two occasions, emphasizing the manner in which the presence of God in Shlomo's Mikdash was equivalent to that of the Mishkan.[3]

One further parallel is particularly poignant. On the eighth day, the culmination of the seven-day Mishkan dedication, Aharon blesses the nation immediately after completing the complex order of korbanot:

Aharon lifted up his hands towards the people and he blessed them and descended [from the altar] from performing the sin offering, the burnt offering, and the shelamim. Moshe and Aharon entered the Tent of Meeting; they emerged and blessed the people. (Vayikra 9:22-23)

This feature also finds its reflection in Shlomo’s dedication:

And when Shlomo finished his prayer to God …he arose from before the altar, from kneeling on his knees with his hands outstretched to heaven. He stood and blessed the entire community of Israel… (Melakhim I 8:54-55)

In both stories, we have leaders with hands extended (admittedly with different functions) at the altar, who conclude the ceremony with a blessing to the nation.

Thus far, we have compared the dedication of the Mishkan with that of the Mikdash. But Seder Olam notes that another event must is included in the series of revelational events about which it may be said, "The Shekhina does not rest other than upon the entire community." That experience is the revelation at Sinai, in which there is also a cloud, fire, and God's descent or tangible presence among the community of Israel:[4]

Moshe led the people out of the camp towards God …

Now Mount Sinai was all in smoke, for God had descended upon it in fire …and the mountain trembled …and all the people saw the thunder and lightning and the sound of the shofar … and stood at a distance. (Shemot 19:18; 20:15)

These three foundational national events of collective revelation are grouped together. The Mikdash dedication, then, far from being yet another in a series of royal or national ceremonial events, now finds itself in a far more significant grouping. As we have indicated in a previous shiur,[5] the building of the Mikdash is a national milestone of momentous significance, on par with Matan Torah and the dedication of the Mishkan.[6]

The following two Midreshei Tannaim reflect our two respective points of reference. Both are based on the same phrases in Shir Ha-Shirim 3:11, which refer to Shlomo Ha-Melekh:

"On the day of his wedding” – that is Matan Torah

“On the day of his bliss” – that is the day of the building of the Mikdash.

(Mishna Ta’anit 4:8)

"On the day of his wedding” – that is the seven days of the milu’im[7]

“On the day of his bliss” – that is the day of the building of the Mikdash

(Seder Olam ch.15)

I think that the most striking aspect of Shlomo's prayer relates to the following pesukim:

But will God really reside upon earth? Even the heavens to their uttermost reaches cannot contain You, how much less this House that I have built! Yet turn, O Lord my God, to the prayer and supplication of Your servant, and hear the cry and prayer which your servant offers before you this day. May your eyes be open day and night towards this house, towards the place of which you have said, “My name shall abide there,” to listen to the prayer that your servant will pray towards this place. (8:27-29)

Virtually every phrase in this passage is critical, but if we may summarize, we can state the following. First, in Shlomo’s view, God is not contained by the Beit Ha-Mikdash. It is not God's residence. At the very most, it is a place at which "My name shall abide there," a place which REPRESENTS God but does not, in fact, enclose or confine Him.

Thus, we may ask what the point is. If this is NOT God's residence, then how does the Mikdash function? This is Shlomo Ha-Melekh's second point. The Mikdash is, quite simply, a house of prayer. It is the portal through which our prayers find God and through which God hears our prayers. God dwells "in the heavens," but his eyes and ears are focused upon this spot.

Shlomo articulates these principles in the theological preamble to his speech, quoted above. However, in the body of his speech, these emphases are restated in a deliberate and well ordered list, organized by a refrain of sorts, a recursive formula. Here Shlomo presents a sevenfold menu of scenarios which would necessitate prayer. He articulates the appeal by the petitioner followed by God's reaction or response - God hearing Israel's prayers and issuing forgiveness. The section (8:31-53) follows the same frame or pattern tightly:

A - When X happens [a curse/military defeat/drought/plague/the foreigner/going out to war/exile[8]]

B – They offer "prayer and supplication to you in this house."

C – "O hear in your heavenly abode, and take action…"

D – And forgive your people[9]

As we mentioned, the implications of this are significant: That God dwells not in the Mikdash, but "on High," and that the primary function of the Mikdash is prayer.

One ramification of this philosophy is the centrality of Yerushalayim and the Mikdash as the conduit for ALL prayer, from near or far. This finds expression even in the Halakha of the orientation of prayer. The gemara discusses the instruction to always pray facing the Mikdash:[10]

If one is standing outside of Israel, a person should focus one's mind (yechaven libo) towards Eretz Yisrael, as it says, “And pray unto You towards their land” (Melakhim I 8:48).

If he stands in Eretz Yisrael, he should focus his mind towards Yerushalayim, as it says, “And they pray unto the Lord, toward the city which You have chosen” (ibid. 44).

If he is standing in Yerushalayim, he should focus his mind towards the Beit Ha-Mikdash, as it says, “If they pray toward this house” (Divrei Ha-Yamim II 6:26).

If he is standing in the Beit Ha-Mikdash, he should focus his mind towards the Holy of Holies, as it says, “If they pray toward this place” (Melakhim I 8:35).

… Consequently, if he is in the east, he should turn his face to the west; if in the west, he should turn his face to the east; if in the south, he should turn his face to the north; if in the north, he should turn his face to the south. In this way, all Israel will be turning their hearts towards one place.

R. Avin and others say R. Avina said: What is the meaning of the verse (Shir Ha-Shirim 4:4), “Your neck is as the tower of David, built like Talpiot?”[11] – It means a hill towards which all mouths turn. (Berakhot 30a)

As you read this piece from the gemara, you will surely notice that all the Biblical quotes, the support texts, have their origin in this inauguration of the Mikdash and in particular, Shlomo Ha-Melekh's speech. When we pray towards Jerusalem, we are invoking the concept articulated by Shlomo. And the result is a beautiful expression of global Unity: "All Israel turning their hearts to one place."

From a philosophical perspective, it is worthwhile to consider that Shlomo's prayer raises an ancient machloket regarding the role of the Mikdash. Is the Mikdash a place for God or a place for Man? Is it God's resting place on earth, the seat of the Shekhina, or alternatively, merely a facility to give humans the opportunity to approach Hashem? We find this discussion arising with regard to the Mishkan. The Ramban is of the opinion that:

It is befitting a holy nation that there be within their midst a sanctuary so that God's presence may dwell among them… The central focus of the Mishkan - the place of God's presence - is the aron, as it states, “There will I meet you, and I will speak with you from above the kapporet… [all that I will command you concerning the  Children of Israel] (25:21). (Ramban, Introduction to Parashat Teruma)

For the Ramban, God's presence is in residence over the aron in the Mikdash. "They should make me a Mikdash AND I SHALL RESIDE AMONG THEM" (Shemot 25:8). “Mishkan” is from the root SHKH"N, indicative of a habitation, a home.

But Rambam (Maimonides) expresses the purpose of the Mikdash differently:

It is a positive command to make a house for God, facilitating the sacrificial service, and [the nation] celebrates there three times a year, as it states, "You shall make for me a sanctuary" (Shemot 25:1). (Laws of the Temple, Chap 1)

In Maimonides’ perspective, the Mishkan or Mikdash has a different focal point. The main point is not GOD's residence, but OUR SERVICE of Him. For the Rambam, the most central kli of the Mishkan is the mizbe’ach, the altar. For the Ramban, it is the aron. Of course, this argument about Temple furniture expresses a deeper disparity in perspective. The aron is where God resides among Israel; the mizbe’ach is where Israel approaches God. The mizbe’ach is where we bring korbanot; korban is from the root KR"V, drawing near or approaching God. Does the Mikdash represent God's presence or does it facilitate our opportunity to access God?

Taking this further, it is possible that the two names for the Mishkan represent these two perspectives. MISHKAN designates the residence of God; OHEL MOED – Tent of Meeting – indicates that we are invited to meet with God there, to convene with Him. Of course, BOTH approaches are well represented in our Torah and our tradition. The Mishkan as described in Sefer Shemot clearly seeks God's presence as immanent in the Mishkan, whereas Sefer Vayikra focuses upon the korbanot, the sacrifices upon the mizbe’ach.[12]

Interestingly, it was David Ha-Melekh, Shlomo's father, who viewed the Mishkan very much as God's residence:

The king said to the prophet Natan, “Here I am dwelling in a house of cedar, while the ark of God abides in a tent!" (Shmuel II 7:2)

Later, he says:

I wanted to build a resting place for ark of the covenant, for the footstool of God. (Divrei Ha-Yamim I 28:2)

And as we read about Shlomo's keruvim and about the Yam and the mekhonot, we certainly gain the sense that the Mikdash designated as a place of Hashra'at Shekhina, as God's abode. Shlomo affirms this perspective in 8:13, when he says:

I have built a stately house for you, a place where you may dwell forever

And yet, in Shlomo's prayer we hear Shlomo expressing the other side of the coin as well.[13] The dominant feature of the chapter is the service of God, the korbanot, as "King Shlomo and the whole community of Israel… were offering sheep and oxen in abundance that they could not be numbered" (8:5). Furthermore, the sense of the Mikdash in this perek is not a place for God to reside, but a place in which man can sacrifice and pray to even a transcendent God, approach Him, and God will hear and respond:

Even the heavens to their uttermost reaches cannot contain You, how much less this House that I have built! Yet turn, O Lord my God, to the prayer and supplication of Your servant.

Another striking feature of Shlomo's prayer that we have mentioned in a previous shiur (shiur #5) bears restating here. Shlomo emphasizes the access that the non-Jews may gain to the Mikdash:

If the foreigner who is not of your people Israel comes from a distant land for the sake of your name – for they shall hear about your great name and your mighty hand… (8:41)

Shlomo perceives the Mikdash as open to the non-Jewish world. He believes that many foreigners, gentiles, will hear about God and come to find our more, to pay homage to the Almighty. Shlomo repeats this point later in his prayer:

That ALL the peoples of the world may know that the Lord alone is God, there is no other. (8:60)

Shlomo is surely not alone in this perspective of the Beit Hashem. This universal exposure finds itself in many other prophets as well, especially in relation to the Messianic era:

… As for the foreigners who attach themselves to the Lord to be His servants … and hold fast to My covenant, I will bring them to My holy mountain and let them rejoice in My house of prayer, their burnt offerings and sacrifices shall be welcome on My altar, for My house shall be called a house of prayer for all peoples. (Yishayahu 56:6-7)

All the nations… shall make a pilgrimage year by year to bow down to the King, Lord of Hosts, and to observe Sukkot." (Zekharia 14)

But I believe that Shlomo is the first figure in Tanach to have really stated out loud that gentiles are welcome to join us in the service of God.

A further prominent component of Shlomo's speech, especially in his preamble (8:12-21) is the special relationship between God and the House of David. Shlomo, goes into the family history, and God's promise that David's son will build the Temple. It is almost as if Shlomo has to justify his legitimacy in instituting a permanent Mikdash. After all, if his father was restricted from building it, why should he be allowed?

We shall deal with this unique relationship in a few weeks from now, when we discuss the dissolution of Shlomo's kingdom in the revolt of Yerovam.

God's response confirms His agreement and consent to Shlomo's requests.

I consecrate this house which you have built.

I set my name there forever.

My eyes and heart shall be ever there. (8:3)

This is quite a statement, indeed, a statement which we believe holds true to the present time.

Nonetheless. God adds a critical caveat, namely that ALL the promises – the royal House of David, the promise of tenure in Eretz Yisrael, the very continued existence of the Beit Ha-Mikdash – are all conditional upon Shlomo's personal dutiful fulfillment of the mitzvot:

If you walk before Me as David your father walked; wholeheartedly and with uprightness, doing all that I command you and keeping my statutes and judgments. (9:4)

The nation too, is warned that diversion from God's commands, and in particular, the worship and following of foreign gods will bring calamity and ruin upon the nation.

On the one hand, this prophetic message is an incredible achievement. God has affirmed his sanctification and approval of the Mikdash!

And yet, we must pay some attention to the manner in which God is communicating with Shlomo. In this prophecy, the volume of threatening verses clearly outweigh the pesukim that commend and affirm God's approval. Moreover, look at the opening verse: "God appeared a second time to Shlomo, as he appeared at Givon." (9:1) what was he told at Givon? At that prophecy (3:5-14) the promises are also predicated upon absolute commitment to Torah:

…If you will walk in My ways and observe My laws and commandments as your father David (3:14)

If we recall that Shlomo received a further warning at the mid-point of his building of the Mikdash (see 6:12 '…if you follow my laws etc.') we now have three explicit warnings to Shlomo as to what may befall him and his nation if he should fail to live in accordance with God's mitzvot.[14]

Why, we wonder, does Shlomo need such mentoring? Is God seeing something that we are not, that gives him cause to warn Shlomo with such regularity?

We shall discover some answers in our upcoming shiur that will discuss the sins of Shlomo, his divine condemnation, and the decline of his kingdom.

Points for further discussion and thought:

·         Posture and Prayer: Shlomo prays on his knees, with his hands outstretched. This unusual posture may have been standard in ancient times. See also in Yishayahu 1:15 and 45:23. One wonders whether the arms were fully outstretched or just palms extended, as the way in which the Muslims pray.

·         Shlomo in his prayer or speech emphasizes himself and his own role in building the mikdash in a prominent and repetitive manner. Shlomo discusses his own royal House, and the ceremony ends, the people bless Shlomo. Is this to be expected as the position of king necessitates the central and pivotal position of the monarch, or is this excessive?

[1]  The details of this paragraph are taken from the ending of the chapter; see 8:62-66.

[2]  There is some tension between verse 8:1, which indicates a gathering of "the elders of Israel, and all the heads of the tribes, the princes of the ancestral houses," and 8:2, which talks about "all the men of Israel." Likewise, vs.3 mentions only the leadership, but vs.5 mentions the entire collective. Who was invited, the leaders or the entire population?

The Malbim assumes that once the leaders came for this auspicious occasion, all of Israel arrived uninvited to witness this historic moment!

But on the basis of this parallel between Har Sinai and Channukat Ha-Mikdash, everything works out neatly. At Sinai, the leadership had a special role; see, for example, Shemot 24:2, 9-11, in which God allows "Aharon, Nadav and Avihu and the 70 elders of Israel" to gain greater access to the act of revelation. There is evidently a stratified access, giving the leadership a special place in the proceedings, while the entire nation shares a role. Maybe Ma’amad Har Sinai is a model for Melakhim ch.8!

[3] Furthermore, it would seem that pesukim such as 8:9, which underscore the similarity between Moshe’s Mishkan and Shlomo's Mikdash add to this equivalence.

[4]  The pesukim from Shemot chapter 24, describing the giving of the Torah, are starkly reflected in Shemot ch.40, describing the Mishkan, as well as in the pesukim that we quoted from Divrei Ha-Yamim: "And Moshe ascended the mountain… and GOD'S PRESENCE rested upon Mt. Sinai, and the CLOUD enveloped it for six days, AND HE CALLED TO MOSHE on the seventh day from the cloud… and Moshe entered the cloud and ascended the mountain" (24:15-18). However, these verses deal with Moshe and not the nation in its entirety.

[5] See Shiur #6, Chapter 6 and the reference to 480 years from the Exodus.

[6]  See Da’at Mikra pp. 197-8, where he develops this theme of covenantal moments in the context of our chapter.

[7]  The milu’im are the seven days of the dedication ceremony of the Mishkan described in Shemot ch.29 and Vayikra chs.8-9. It is highly probable that Shlomo's celebration specifically for seven days (and then an eighth – see Divrei Ha-Yamim) is built upon the pattern set in the wilderness with the milu’im.

[8]  The notion that a sovereign ruler should even entertain the prospect of Exile is quite remarkable. I can only suggest that this entire prayer as replete with the language of Sefer Devarim and hence follows its predictions and threats nonchalantly. For parallels with Sefer Devarim, a few examples may include:

"In the heavens above and the earth below" found in v.23 and also Devarim 4:39; 5:7

The notion of a house for God's "Name to be there" v.16 and 29, is a reflection of the phrase in Devarim 12:11, 14:23, 16:2,6 and others.

And so, similarly the notion of exile is mentioned in Devarim in the same phraseology as Shlomo's prayer. See the comparison between 8:46-48  and Devarim 4:29 and 30:1-4.

[9]  Not relevant for scenario 1 – a curse, or 5 – the foreigner.

[10]  For Halakhic discussion of this, see the shiur at

[11]  The word "Talpiot" attributed to the Tower of David has no parallel outside of Shir Ha-Shirim. Its precise meaning has eluded traditional interpretation and modern translation. The midrash here adapts it into two words: Tal = Tel, a hill, and Piot = mouths. Hence, Talpiot, which is associated with the Tower of David, i.e. Jerusalem, becomes a figurative image as "a hill which all mouths turn towards." In other words, the Beit Ha-Mikdash is the focus for all our prayers.

I would add parenthetically that the Tower of David spoken of in Shir Hashirim has no relationship to the structure that is today called the Tower of David. That structure, built on the remains of Herod’s magnificent palace, is a crusader fortress. It is highly unlikely that David had any connection whatsoever with the site considering that David's city is about a kilometer from that spot.

[13]  In our "Kedusha" prayer which draws on verses from the Neviim, we confirm this dialectic. On the one hand we say: 'His presence fills the world,' – God is everywhere - but on the other hand, we affirm that, "Blessed be the presence of God from His place" – affirming God as attached to a particular place, but also extending to all places.

[14] Shlomo is clearly aware of this. See his own explicit reference in both the personal and national spheres: 8:25, 61.


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EUMOFA Monthly Highlights 7 – 2020 is online

This month’s issue analyses first sales of European eel (Italy and Sweden) and round goby (Estonia and Latvia). The case studies of this month focus on the EU market for Alaska pollock and on the fisheries and aquaculture market in the Republic of Korea.

The headline messages from this month's market insights are listed below.

FIRST SALES IN EUROPE: In April 2020, Lithuania experienced an increase in first sales relative to the same month in 2019. This was mainly due to an increase in the supply of herring. Over the same period, Italy and France both saw a decrease in first-sales value and volume. Reduced supply of clam was among the reasons for the decrease in Italy, whilst reduced supply of common sole and monk contributed to the decrease experienced in France. Access the most recent weekly (up to week 29 of 2020) and monthly (May 2020) data for first sales in Europe on the EUMOFA website.

FIRST SALES OF EUROPEAN EEL AND ROUND GOBY: The average first-sales price of European eel in Italy was 10,63 EUR/kg between May 2017 and April 2020. This was 16% higher than the average price in Sweden, which was 8,94 EUR/kg during the same period. Over the same period, the average first-sales price of round goby in Estonia was 0,28 EUR/kg, 45% higher than in Latvia, at 0,20 EUR/kg.

EXTRA-EU IMPORTS: Prepared/preserved anchovies were imported into the EU from Morocco at a price of 8,31 EUR/kg in the last week of May 2020, 6% lower than the same week in 2019. Between 2017 and 2020, this price has remained relatively stable, whilst volume has moderately decreased.

CONSUMPTION: German households spent an average of 7,12 EUR/kg on fresh mussels (Mytilus spp.) over the past three years, a price almost 50% higher than that spent by households in the Netherlands in the same period. Access the most recent weekly (up to week 29 of 2020) consumption data on the EUMOFA website.

THE EU MARKET FOR ALASKA POLLOCK: In 2019, imports of Alaska pollock to the EU reached an all-time-high. The EU imported 305.000 tonnes of Alaska pollock with a total value of EUR 840 million, mainly from China, the USA, and Russia.

THE FISHERIES AND AQUACULTURE MARKET IN THE REPUBLIC OF KOREA: Imports of fisheries and aquaculture products into the EU from South Korea amounted to 16.686 tonnes at a total value of EUR 115 million in 2019, and were dominated by frozen products. The main destination was France, followed by Italy. Both countries imported mostly miscellaneous tuna.

GLOBAL HIGHLIGHTS: In June 2020, the European Commission increased the European Maritime and Fisheries Fund (EMFF) by EUR 500 million. This additional funding is part of the Recovery Package and supports existing EU measures to alleviate the immediate socio-economic impacts caused by COVID-19 on the fisheries sector.

MACROECONOMIC CONTEXT: In June 2020, average prices for marine fuel in France, Italy, Spain, and the UK increased by 19% relative to the previous month, reaching an average of 0,27 EUR/litre. However, fuel prices were still 33% lower than in June 2019.

The study is available in English, French and Spanish.

Jaga seda lehte: Facebook

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We will keep your personal data for the duration of the period you are a customer of Euronaming. We shall retain your data only for as long as necessary in accordance with applicable laws.

On the closure of your account, we may keep your data for up to 7 years after you have cancelled your services with us. We may not be able to delete your data before this time due to our legal and/or accountancy obligations. We may also keep it for research or statistical purposes. We assure you that your personal data shall only be used for these purposes stated herein.

Who has access to your personal data?

Here is a list of all the ways that we may use your personal data and how we share the information with third parties. For clarity, we have grouped them into the specific products and services that we offer:

We process your data for administration, billing, support and the provision of services. Your data (Registrant) may be sent to the domain registrar outside of the EEA.

Webhosting, Dedicated servers, virtual servers, Cloud platform

We process your data for administration, billing, support and the provision of services

Website builders

We process your data for administration, billing, support and the provision of services. Additionally, to provide customer domain and connection details to the service. Your data is sent to third party suppliers both within and outside of the EEA.

Email hosting

We process your data for administration, billing, support and the provision of services. Additionally, to provide customer domain and connection details and use email addresses to provide the service.

SSL certificates

We process your data for administration, billing, support and the provision of services. Additionally, to provide details of the certificate owner to the certificate authority for its authentication and use. Owner data to certificate provider outside the EEA.

Traffic Driver

We process your data for administration, billing, support and the provision of services. Additionally, to provide user (customer) and connection details for the service. User data to service provider outside the EEA.

Protection from SPAM

This type of service analyzes the traffic of this Application, potentially containing Personal Data of Users, in order to filter it from parts of traffic, messages and contents recognized as SPAM.

Google reCAPTCHA (Google Inc.)

Google reCAPTCHA is a SPAM protection service provided by Google Inc.
Use of the reCAPTCHA system is subject to privacy policy and to terms of use from Google.

Personal Data collected: Cookies and Usage Data.

Place of processing: United States- Privacy Policy .Subject to the Privacy Shield.

Payments Management

Payment processing services allow this Application to process payments by credit card, wire transfer or other instruments. The data used for payment are acquired directly by the payment service provider requested without being in any way treated by this Application. Some of these services may also allow the sending of messages to the User, such as emails containing invoices or notifications regarding payment.

PayPal (PayPal Inc.)

PayPal is a payment service provided by PayPal Inc., which allows the User to make payments online. Personal Data collected: various types of Data as specified in the privacy policy of the service.

Personal Data collected: Cookies and Usage Data.

Place of processing: United States- Privacy Policy . Subject adhering to the Privacy Shield.

The services contained in this section allow the Data Controller to monitor and analyze traffic data and are used to keep track of User behavior.

Google Analytics (Google Inc.)

Google Analytics is a web analytics service provided by Google Inc. ("Google"). Google uses Personal Data collected for the purpose of evaluating the use of this Application, compiling reports and sharing them with other services developed by Google. Google may use Personal Data to contextualise and personalize the advertisements of its advertising network. Personal Data collected: cookies and usage data.

Place of processing: United States- Privacy Policy Opt-Out. Subject to the Privacy Shield.

Third Parties

For the avoidance of doubt, we do not and never shall sell your personal data to third parties for marketing or advertising purposes.

We work closely with a number of third parties (including business parties, service providers and fraud protection services) and we may receive information from them about you. These third parties may collect information about you including, but not limited to, your IP address, device-specific information, server logs, device event information, location information, and unique application numbers. We use their features within our website, however, in some instances, they may be acting as data controller and they will have their own privacy policies, which we advise you to read.

We may pass your personal data to third parties for the provision of services on our behalf (for example processing your payment). However, we will only ever share information about you that is necessary to provide the service and we have specific contracts in place, which ensure your personal data is secure and will not be used for any marketing purposes.

We may share your information if we are acquired by a third party and therefore your data will be deemed an asset of the business. In these circumstances, we may disclose your personal data to the prospective buyer of our business, subject to both parties entering into appropriate confidentiality undertakings. Similarly, we may share your personal data if we are under a duty to disclose data in order to comply with any legal obligation or to protect the rights, property, or safety of Euronaming, our customers, or others. This includes but is not limited to exchanging information with other companies and organisations for the purposes of fraud protection, credit risk reduction and dispute policies. However, we will take steps with the aim of ensuring that your privacy rights continue to be protected.

Your rights

In preventing the use or processing of your personal data, it may delay or prevent us from fulfilling our contractual obligations to you. It may also mean that we shall be unable to provide our services or process the cancellation of your service.

You have the right to object to our use of your personal data, or ask us to delete, remove or stop using it if there is no need for us to keep it. This is known as your right to be forgotten. There are legal and accountancy reasons why we will need to keep your data, but please do inform us if you think we are retaining or using your personal data incorrectly.

Our Privacy Notice shall be made clear to you at the point of collection of your personal data.

You can view, edit or delete your personal data through the Euronaming’ control panel. You can also make choices about Euronaming’ collection of your data and how we use it.

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We will not contact you for marketing purposes unless you have given us your prior consent. You can change your marketing preferences at any time within your Euronaming control panel.

Accessing and updating your data

You must maintain the accuracy of your information and ensure all your details, including but not limited to, name, address, title, phone number, e-mail address and payment details are kept up to date at all times. You must do this by updating your personal details within your Euronaming Control Panel.

You have the right to access the information we hold about you. Please email your requests to so that we can obtain this information for you.

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Euronaming may provide links to third party sites. Since we do not control those websites, we encourage you to review the privacy policies of these third party sites. Any information that is supplied on these sites will not be within our control and we cannot be responsible for the privacy policies and practices of these.

Where we store your personal data

We follow accepted ISO standards to store and protect the personal data we collect, including the use of encryption if appropriate.

All information you provide to us is stored on our secured servers within the EEA. From time to time, your information may be transferred to and stored in a country outside the EEA in relation to provision of the services. The laws in these countries may not provide you with the same protection as in the EEA; however, any third party referred to above outside of the EEA has agreed to abide by European levels of data protection in respect of the transfer, processing and storage of any personal data. By providing your data to us, you agree to this transfer and storage. However, we will ensure that reasonable steps are taken to protect your data in accordance with this privacy notice.

As the transmission of information via the internet is not completely secure, we cannot guarantee the security of your data transmitted to our site and any transmission is at your own risk. Once we have received your information, we will use strict procedures and security features to try to prevent unauthorised access.

Where we have given you (or where you have chosen) a password which enables you to access certain parts of our website, you are responsible for keeping the password confidential. We ask you not to share a password with anyone.

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Suspected ETA military leader arrested in France

Suspected ETA military leader arrested in France
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French and Spanish police believe they have dealt a major blow to ETA, arresting the suspected military head of the armed Basque separatist group.

Mikel Karrera Sarobe was detained in southwestern France with two fellow ETA suspects. Spain’s Interior Minister Alfredo Perez Rubalcaba claims Karrera Sarobe is the most senior leader in the organisation.

The trio were taken into custody in the town of Bayonne, in a raid on an apartment where police say weapons were found. Two other people were arrested nearby, in connection with the cross-border operation.

While Karrera Sarobe was the most sought-after ETA suspect for Spain, another man being held is said to be France’s most-wanted alleged member.

Authorities believe Arkaitz Aguirregabiria may have been involved in the fatal shooting of a French policeman near Paris. Gunned down in March, Jean-Serge Nerin’s murder shocked France. He was the first French security official to be killed by ETA.


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Caterers near Piedmont, SD

2.8 miles from Piedmont, SD
Catering in Rapid City and the surrounding areas. We create customized menus to fit your tastes and budget. Catering breakfast, lunch and dinner. We prepare various types of food including American, Mexican, Italian and more!!
22 miles from Piedmont, SD
Bakery specializing in custom confections.
Spearfish, SD
Full service catering business in Spearfish, SD and the surrounding area. We've been in the food business since 1994 and have owned and operated Rent-A-Chef Catering since 2005. Great food and competitive prices. Fully insured, Certified by ServSafe, and ready to work for you. Please give us a
Sliver Creek Food Productions
Custer, SD
Anthing's Possible Catering
Rapid City, SD
Dickey's Rapid City
Rapid City, SD
There are 6 Caterers in and around Piedmont at Use the filter options to find your Perfect Piedmont Caterer.


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COVID-19 Business Crisis Proves Automation Matters | Blog

Consider what’s now happening at companies that made investments in automation and moving work to the cloud. They’re doing better than others in the COVID-19 pandemic. They’re more flexible under trying conditions. They’re more resilient to challenges. They are a bright spot in this awful crisis. The pandemic showed what companies invested in as preparation for challenges. Unfortunately, it also exposed companies that were less prepared. As I mentioned in my prior blog, the pandemic was like what Warren Buffet described as the tide going out, exposing naked swimmers. One fact that the COVID-19 crisis exposed is that automation matters.

Read my blog on Forbes

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You can count on this advanced anti-ageing serum to help you weather dehydration, skin stress and premature ageing. A cocktail of hard-working ingredients helps to repair and protect: a blend of Tripeptides, plant-derived Active Sugar Molecules and Sodium Hyaluronate helps to boost elasticity, while Provitamin B5 restores much-needed moisture. Antioxidant-rich Australian Berry Extracts (Pepperberry, Ribery and Muntari) upgrade the skin’s defense system. Welcome back soft, supple skin - hello glow.

SKU NP.31691
Brand Napoleon Perdis

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Pure Rose and Aloe Vera – hydrating and calming

A gently refreshing face and body spray with therapeutic benefits to assist with physical, emotional and spiritual healing.

Rosewater leaves skin feeling toned while balancing sebum production and tightening pores. Cooling and antibacterial aloe vera, hydrates and heals with the added benefit of anti-aging properties.

Immaculate Rosewater leaves a subtly gentle yet lingering scent of roses. Use anytime to calm the body and mind. Suitable over make up. Rosewater can also be used as a room and car freshener as well as sprayed directly on to pillows and blankets to aid relaxation.

SKU NL19060801
Brand Natural Look

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POC 101

Improving Outcomes in Non–24-Hour Sleep-Wake Disorder

Identifying Patients and Tailoring Therapy

International Classification of Sleep Disorders – Third Edition (ICSD-3).

The ICSD-3 is the authoritative clinical text for the diagnosis of sleep disorders. Updated in 2014, the third revision to the ICSD features significant changes, including new nomenclature, classifications, and diagnoses. The book also includes current and accurate diagnostic and treatment reimbursement codes (eg, ICD-10). Disorders are grouped into 6 major categories, one of which is circadian rhythm sleep-wake disorders.

American Academy of Sleep Medicine. 2014; Westchester, IL.

Clinical practice guideline for the treatment of intrinsic circadian rhythm sleep-wake disorders: advanced sleep-wake phase disorder (ASWPD), delayed sleep-wake phase disorder (DSWPD), non-24-hour sleep-wake rhythm disorder (N24SWD), and irregular sleep-wake rhythm disorder (ISWRD). An update for 2015.

The American Academy of Sleep Medicine has recently updated clinical guidelines for the treatment of intrinsic circadian rhythm sleep-wake disorders. These guidelines were created using a systematic literature review, assessment of evidence using Grading of Recommendations Assessment, Development and Evaluation (GRADE) methodology, and meta-analyses.

Auger RR, et al. J Clin Sleep Med. 2015;11(10):1199-1236.

Patient and Caregiver Resources

2009 Sleep in America Poll: Summary of Findings.

The National Sleep Foundation’s 2009 Sleep in America™ poll of 1000 respondents highlights behaviors that adversely impact sleep and the consequences of insufficient sleep.

Information on Non–24-Hour Sleep-Wake Disorder From the National Sleep Foundation.

The National Sleep Foundation website offers patient-centered information regarding symptoms, diagnosis, pharmacologic therapies, other management modalities, and associations between non–24-hour sleep-wake disorder and other medical/psychiatric conditions.

Circadian Sleep Disorders Network: Advocating for People With Misalligned Body Clocks.

The Circadian Sleep Disorders Network is a volunteer-driven nonprofit organization that is dedicated to increasing awareness of chronic circadian rhythm disorders, advocating for accommodations, and providing support for those living with these conditions.

Clinical Tools

Epworth Sleepiness Scale.

The Epworth Sleepiness Scale (ESS) is a self-administered questionnaire that quantifies an individual’s general level of sleepiness. The total ESS score can range between 0 and 24. A score >12 indicates a significant amount of sleepiness.

Johns MW. Sleep. 1991;14(6):540-545.

National Sleep Foundation Sleep Diary.

The National Sleep Foundation’s sleep diary can help patients and clinicians track and evaluate sleep habits and problems over time, thereby standardizing an essential step in the diagnosis and management of circadian rhythm sleep-wake disorders.

The Insomnia Severity Index.

The Insomnia Severity Index is a validated instrument used to assess the degree of insomnia and treatment responses. A score of 8 to 14 indicates subthreshold insomnia, whereas a score of ≥15 indicates clinical insomnia.

Morin CM, et al. Sleep. 2011;34(5):601-608.

Suggested Readings

Non-24-hour disorder in blind individuals revisited: variability and the influence of environmental time cues.

Emens JS, et al. Sleep. 2013;36(7):1091-1100

Non-24-hour sleep-wake disorder revisited: a case study.

Garbazza C, et al. Front Neurol. 2016:7:17.

Safety profile of tasimelteon, a melatonin MT1 and MT2 receptor agonist: pooled safety analyses from six clinical studies

Leger D, et al. Expert Opin Drug Saf. 2015;14(11):1673-1685.

Alertness, mood, and performance rhythm disturbances associated with circadian sleep disorders in the blind.

Lockley SW, et al. J. Sleep. Res. 2008;17(2):207-216.

Tasimelteon for non-24-hour sleep-wake disorder in totally blind people (SET and RESET): two multicentre, randomised, double-masked, placebo-controlled phase 3 trials.

Lockley SW, et al. Lancet. 2015;386(10005):1754-1764.

Sleep: a health imperative.

Luyster FS, et al. Sleep. 2012;35(6):727-734.

Personality differences in delayed sleep-wake phase disorder and non-24-hour sleep-wake rhythm disorder patients relative to healthy sleepers.

Micic G, et al. Sleep Med. 2016 Jun 16. [Epub ahead of print].

Excessive sleepiness: Under-recognized and essential marker for sleep/wake disorder management.

Roth T, et al. Curr Med Res Opin. 2010;26(suppl 2):S3-S24.

Adverse metabolic and cardiovascular consequences of circadian misalignment.

Scheer FA, et al. Proc Natl Acad Sci U S A. 2009;106(11):4453-4458.

Caffeine does not entrain the circadian clock but improves daytime alertness in blind patients with non-24-hour rhythms.

St Hilaire MA, Lockley SW. Sleep Med. 2015;16(6):800-804

Circadian rhythm abnormalities

Zee PC, et al. Continuum (Minneap Minn). 2013;19(1 Sleep Disorders):132-147.

Interactive Presentation

Improving Outcomes in Non–24-Hour Sleep-Wake Disorder

Karl Doghramji, MD; Paul P. Doghramji, MD, FAAFP

Improving Outcomes in Non–24-Hour Sleep-Wake Disorder

Identifying Patients and Tailoring Therapy

Non-24–Hour Sleep-Wake Disorder

A Case-Based Discussion on Diagnosis and Treatment

Relevant Resources

Improving the Management of Shift Work Disorder

Practical Diagnostic and Tailored Treatment Strategies

Acute Management of Migraine Attacks

Overcoming Pain and Gastrointestinal Distress to Improve Patient Outcomes

Clinical Updates on the Management of Gout

Evidence-Based Strategies for Improved Patient Outcomes

Opioid-Induced Constipation

Proactive Diagnosis and Targeted Management

Chronic Obstructive Pulmonary Disease, Asthma, or Both

Differential Diagnosis and Comprehensive Management Strategies

Improving Outcomes in Chronic Obstructive Pulmonary Disease

Optimizing Maintenance Therapy Across Healthcare Settings

Managing Gout in Primary Care

Evolving Strategies for Diagnosis and Long-Term Management

Clinical Issues in Chronic Pain

Consensus and Controversies for Responsible Opioid Prescribing

Noninsulin Approaches to Managing Type 2 Diabetes

Best Practices in Combination Therapy

Hitting the Target in Type 2 Diabetes

Evolving Approaches to Insulin Based Therapy

Clearing the Air

Improving Outcomes for Patients with COPD

Clinical Updates in Type 2 Diabetes

New Strategies for Insulin Replacement Therapy

How Low Do You Go?

Clinical Updates in LDL-C Management

Incretin-Based Therapies For Type 2 Diabetes

Improving Comprehensive Patient Care

Comprehensive Management of Chronic Obstructive Pulmonary Disease

Collaborative Approaches to Guideline-Concordant Patient Care

Clinical Updates in the Management of Severe Asthma

New Strategies for Individualizing Long-term Care

Comprehensive Chronic Pain Management

A Focus on Patients With Opioid-Induced Constipation

Clinical Issues in Bipolar Depression

Consensus and Controversies Across the Spectrum of Patient Presentations

Clinical Updates in Rheumatoid Arthritis

Evolving Treatment Algorithms and Expert Perspectives on Biosimilars

Caring for Patients with Severe Asthma

Evolving Best Practices to Optimize Outcomes

Can You Spot Axial Spondyloarthritis?

The PCP’s Role in Timely Recognition and Referral

Advancing the Care of Severe Asthma

Differential Diagnosis, Multidisciplinary Management, and Patient Engagement

Updates in HCV Screening and Treatment

Key Issues Impacting OB/GYN Practice

Evolving Models of HIV Care

Volume II: Expanding Evidence for the Role of Rapid ART Initiation in HIV Practice

Clearing the Air in Severe Asthma Management

Improving Patient Outcomes Through Shared Clinical Decision Making

GLP-1 Receptors Agonists in Type 2 Diabetes

Mechanistic Insights and Evolving Treatment Options

Airing It Out

A Case-Based Conversation on Managing Asthma and Chronic Rhinosinusitis With Nasal Polyposis

COPD in Managed Care

The Clinical and Utilization Benefits of Exacerbation Prevention

Assimilating the Evidence in T2DM

Cardiovascular and Renal Outcomes With SGLT2 Inhibitors

Demystifying New Evidence for COPD Management

Best Practices for Primary Care

Finding Relief in Osteoarthritis

New Paths to Chronic Pain Management

The Changing Landscape of HIV Prevention

What the Pharmacist Needs to Know about PrEP


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The Art & Science of Design: Wellness, Ergonomics and the Conscious Workspace

Exploring the art and science of design, and the importance of human-centred design solutions via our partnership with Herman Miller.

Date posted: 10 September, 2018
The Art & Science of Design

There is both an art and science to design. TEC has collaborated with Timothy Oulton, Herman Miller, 9AM and Fiona Hardie ID to share their own expert insights on this topic as we consider how and why The Executive Centre works to create a space that is truly designed for your success.

Our spaces are the very first impression that Members and visitors experience at The Executive Centre, and, in addition to our people, they are the most direct line of communication we have with our community. The environment we create is one that has been carefully and thoughtfully considered; no detail too small, no problem too big to solve. Our spaces are the manifestation of 24 years of experience anticipating the needs of business professionals across all industries. The result? Innovation, flexibility and exceptional functionality. We pride ourselves on curating longstanding and reciprocal relationships with our design partners, partners who share in our vision and are able to further elevate the aesthetics and functionalities of our centres. Our partners are industry leaders in workspace design, innovating and excelling in their respective disciplines. These partnerships have led to an evolution of fully realised spaces, each balancing the capabilities of technology to support productivity, an understanding of ergonomics and workspace dynamics, and an expressive aesthetic to create a holistically conceived experience.

Maria Andreu, Seating and Collection Manager for Herman Miller explains “If you think about it, the human body has no straight lines. So why should a chair have any straight lines?”

Herman Miller has been manufacturing office and home furnishings for over 100 years. Their designs are exceptional in that they value the health and wellbeing of the end user and they concept innovative ways to aid performance through design. This commitment to creating products that enhance the workspace experience explains why they have been one of our most long-standing design collaborators. The Aeron Chair has been a mainstay in our centres even as the flex industry and our own design ethos has evolved over the years. Fiona Hardie explains, “It’s an absolute staple. I was the first designer in Hong Kong to specify this chair when it first became available here. I’ve got a great relationship with this chair.” Our partnership with Herman Miller is an opportunity for us to consider what wellness means in the context of the workplace, and how it can be interpreted in all functional and aesthetic aspects of our spaces. Conventional definitions of wellness might assume that it is limited to exclusively to healthy eating and regular exercise. Our relationship with Herman Miller has developed thanks to an understanding that wellness is a component of design that prioritises a more holistic understanding of health and wellbeing.

Understanding Aeron

The Aeron Chair is one of the most consistent design elements of The Executive Centre and can be found in all 125 centres at the desk of each of our 20,000 Members. More than 20 years after its inception, the Aeron Classic is still a leader in its field. With a focus on creating a product that was “health-positive, cross-performing, inclusively sized and environmentally sensitive” the innovative material and form of the chair changed popular perceptions of design objects at work. One of the distinguishing features of the Aeron Classic is its ability to mould to the body, as opposed to the reverse, a design fault in most other chairs. Seating and Collection Manager for Herman Miller, Maria Andreu explains “If you think about it, the human body has no straight lines. So why should a chair have any straight lines?” Regardless of height, weight or posture, the chair does the leg work to maximise comfort and elevate the experience of the end user. Beyond this, its high-tech functionality means that it is intelligent in its operation, supporting the spine and helping to encourage correct posture while providing an optimal experience.

Designing for a workplace that prioritises wellness means implementing thoughtful preventative measure to help individuals perform at their best.

Prevention Is Better Than Cure

The Herman Miller white paper All Together Now: The Importance of Helping People and Place Align explores the connection between space and utility. “Whether we realize it or not, we’ve all struggled to work in a space where the surroundings (the physical space itself), furnishings (the chairs and tables), and tools (both digital and analog) are out of sync with each other—and with us.” In terms of quantifying this misalignment, the report explains that given eight out of ten office workers experience back pain at some point in their careers, lost productivity and medical treatments are expensive, “Employers are spending $51,400USD per 100 employees annually. For companies with hundreds or even thousands of employees, the numbers inflate quickly.” Collaborating with Herman Miller to provide TEC Members with the Aeron Classic is an investment in a sustainable and human centred approach to wellness. Fluid in its application, the Aeron Classic accommodates any number of commonly adopted work positions or styles and is a profoundly democratic realisation of wellness at work.

Breaking The Mould

The term ‘flexible workspace’ is hardly a new descriptor, and yet, there has been relatively little flexibility in the industry at large in terms of design innovations that would genuinely support this characterisation. As the report All Together Now explains, “Many spaces today are still designed with a linear process, where the structure is built, furnishings and finishes are specified, and technology is layered in. We all know this process doesn’t work. Architects and interior designers fight against it daily. But in reality, factors such as time constraints and out-of-date management and procurement methods often force it to happen.” The Executive Centre is sincere and proactive in its commitment to developing truly flexible workspaces. There is nothing fixed or rigid in terms of how our spaces are designed. The furniture moves and adapts, our technology supports mobile devices and mobile ways of working. There is a democratic understanding of space at work that is part of the implicit structure and design.

Eight out of ten office workers experience back pain at some point in their careers. Lost productivity and medical treatments are expensive for employers.

Accommodating Everyone

Maria Andreu concludes, “When you walk into all The Executive Centre spaces, you can really feel the positive attitude of the people working there.” We support a diverse array of activities and preferences at work with tools and structures that prioritise fundamental human needs. The Herman Miller understanding of wellness in the workplace insists that good design should respond to the environment and that ergonomics is inherently connected to wellbeing. This partnership has been a realisation of the conclusion that inspired design is a conduit to a better way of living and working.

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We're sorry but your party size must be approved by our friendly customer services team in line with our Group Booking policy detailed in our Terms and Conditions.

Please call us on +44 (0)161 694 7220 (between 9am - 5pm GMT Mon - Fri).

Please do not make multiple bookings in order to override as it may mean that the group is refused access.

Luxury: Tree House Hotels

Here at Aspire Lounges we pride ourselves on, amongst other things, providing luxury and tranquility to our guests.

We have compiled a list of some of the finest and most-unique Tree House hotels around the world - who also pride themselves on providing their guests with luxury and tranquility.

Chalkley Tree House, Lion Sands, South Africa

This luxurious treehouse, originally built as an escape from predators roaming the below plains, is completely secluded, offering guests a uniquely private safari experience.

You can find out more and enquire about prices here

Mirrorcube Tree House Hotel, Sweden

Designed for two people - The Mirrorcube Tree House Hotel in Sweden provides unparalleled views and a truly unique experience.

You can find out more by clicking here

Watamu Treehouse Hotel, Kenya

Watamu Treehouse is situated on one of the most picturesque stretches of Watamu beach. Widely acclaimed this hotel provides luxury and escapism beyond belief.

You can find out more by clicking here

Rabeang Pasak Tree House Resort, Thailand

This tree-house resort, located in a small village in Ban Pa Sak, Thailand, opened its doors in 2012 (just like Aspire Lounges)! The family-run resort is regarded by many as the ultimate unique getaway.

You can find out more by clicking here

When seeking your perfect tranquil and luxury escape, remember to book into one of our Aspire Lounges! Enjoy the comfortable setting of our premium lounge before you set off on a trip of a lifetime.

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Dehydrated Garlic Granules

Dehydrated Garlic Granule is popular seasoning made by slicing and dehydrating garlic, which have similar aroma and taste of the fresh garlic. They can be stored for long time because of free from moisture. Dehydrated Garlic Granules is mostly used in the preparation of diverse food items such as dry vegetables, vegetable soup, mix vegetable and noodles, enhance the taste of the meal by making them rich and finger-licking good.

Certifications: Phytosanitary Certificate

Labeling: Eximcan can provide a private label, special marking on many products.

Sample Product Specifications

Eximcan can supply the product as per specification, conditionally domestic crop, weather, and another condition permit.  Use “Inquire now” tool on this page to submit your particular requirements.


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Buddhism Learns to Stand on its Head

 Zhang Huan’s Three-Legged Buddha, Storm King Art Center (photo courtesy of Capucine Gros)
Zhang Huan’s Three-Legged Buddha, Storm King Art Center (photo courtesy of Capucine Gros)

Lately, I’ve been reading Amod Lele’s blog, Love of All Wisdom.  Lele has a doctorate from Harvard where he studied cross-cultural philosophy–an inevitable choice for him, given that his mother was raised as a Christian and converted to Buddhism, while his father was raised as a Hindu and converted to Marxism.  Lele opted out of the philosophy job market, such as it is, and now works as an educational technologist for Boston University while further developing his philosophical ideas in his blog.

One of the things Lele writes about is the dialectic between “ascent” and “descent,” and the dialectic between “integrity” and “intimacy” as they are expressed in both Eastern and Western philosophy.  It’s helpful to think of these contrasting concepts as poles at the ends of a continuum rather than as dichotomies.  I’ve found these concepts to be useful in sorting out some of my own thoughts about the evolution of Buddhism. What follows is my own understanding of these ideas, and not necessarily Lele’s.  I hereby absolve him of any and all responsibility for my mangling and misappropriation of his work.

Lele borrows the concepts of “ascent” and “descent” from Ken Wilber and, to a lesser extent, philosopher Martha Nussbaum.  Ascent and descent refer to our relationship to the mundane world.  Does “Enlightenment” in Buddhism (or “Salvation” in Christianity) have to do with leaving the mundane world behind and ascending to some pure, sacred realm (Nirvana, Heaven), or is Enlightenment to be found in the here-and-now particulars of our messy, everyday existence?  This distinction partially parallels the distinction in Christian theology between transcendence (God exists beyond the world) and immanence (God is manifest in the world).  I am uninterested in “ascent” and “descent” in reference to issues pertaining to spirituality versus materiality. I am interested in them to the extent that they reflect a stance of either disenchantment with everyday life and the desire to escape it to some better place beyond, or something which we might, for lack of a better word, call a “spiritual life” that can be found by embracing the entirety of existence just as it is.

Lele borrows his ideas on intimacy and integrity from philosopher Thomas Kasulis.  Kasulis’s interest in these terms is primarily philosophical, while mine is mostly psychological.  I’m interested in whether the goal of the holy life is essentially one of purification and making oneself Good (integrity), or one of deepening one’s  interconnection with all Beings and with life itself (intimacy).  Ascent philosophies often emphasize integrity, while descent philosophies often emphasize intimacy, although, as Lele points out, that’s not always the case.

These distinctions are highly relevant to Buddhism’s evolution as it migrated from the Indian subcontinent to East Asia and then on to the West. Indian Buddhism was initially, like other contemporary Indian religions,  a religion of integrity and ascent.  The goal of the holy life was to purify oneself by ridding oneself of desire, aversion, and ignorance in order to leave cyclical existence behind. The method involved leaving one’s family, livelihood, and society behind, and going off into the forest to meditate.  This emphasis on ascent was partially tempered a half-millennium later by Nagarjuna, who identified nirvana with cyclical existence, or samsara. Once Buddhism spread to China, however, it was reinterpreted through a Taoist filter, and moved even more towards the polarities of descent and intimacy.  Thus in Zen, Nirvana is to be found within the mundane world of the ten thousand things (hence Zen master Joshu’s declaration that the meaning of Zen is the “cypress tree in the garden”), and the holy life is not to be found through becoming pure, but by becoming intimate with all of life. The Bodhisattva ideal of saving all beings and not just oneself is a further nod towards interdependence and yet another step towards the polarity of intimacy. The move towards descent and intimacy is not yet complete, however, as the holy life still involves becoming a monk and withdrawing from family and profession.

The drift towards descent and intimacy reaches its apotheosis in contemporary Western Buddhism with its emphasis on lay practice.  Lele points out that while in early Buddhism the interdependence of all things (their emptiness of self-existence, or sunyata) was seen as a reason for disenchantment with the mundane world, helping us to thereby let go of our grasp on things, modern Western Buddhism views interdependence as a positive good in and of itself.  As such, recognizing our unity with all things essentially defines Awakening. Similarly, the modern Mindfulness movement encourages us to seek enchantment in the world, to more fully appreciate sensations, to learn to be in the moment and “smell the roses.”  The Buddha’s original instructions for disenchantment with the world are, in a way, completely stood on their head.

I began Buddhist study and practice within the Theravada tradition, but am now a Zen practitioner. Trying to sort through the continuities and discontinuities between these traditions, founded some 1,000 years and 2,000 miles apart, has not been an easy task.   Is there “one Dharma,” as Joseph Goldstein once proclaimed, with a single genotype underlying its phenotypical variations, or are there, in fact, many Buddhisms?  If there are many Buddhisms, what is the right path of practice?  This question has stirred minds for millennia. Historically there were arguments for the purity of early Buddhism as opposed to its later “degenerate” forms, and arguments for the superiority of later Buddhism over the earlier “lesser vehicle.”  Contemporary writers rue the incorporation of elements of Romanticism into Western Buddhism, urging a return to some earlier form of “real” Buddhism.  There is always some other form that is more real, more authentic.  Others argue for a dialectical synthesis of ascent and descent.

I like to think of the different streams within Buddhist culture as different voices within an ongoing conversation about the nature of the good life, the meaningful life, and the sacred life.  Asking who was right is a little like asking “who was right about musical harmony, Bach or Wagner?”  There are many great voices within this conversation:  the Buddha, Nagarjuna, Dogen, and Hakuin, just to name of few.  I’ll let you name the others. They all have something worthwhile and important to say.  They all see themselves as part of one continuous tradition.

What is it like to just listen?

Are you confused?  Only stay confused.  Nothing dulls the mind so much as certitude.  The true holy life is about living deeply into questions, not about finding answers.

The trick is to find the questions that are alive for you.

The one’s that set your hair on fire.


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On Not Killing

The Buddhist path is often characterized as consisting of three components: sila (ethics), samadhi (concentration), and panna (wisdom). The Five Precepts (Panca-Silani) are the foundation of ethics for Buddhist lay practitioners.  Unlike the biblical Ten Commandments, the precepts are not divine edicts, but are intended as training rules.  Buddhists observe them in order to live skillfully and happily in harmony with other beings, to obtain good karma and fortunate rebirth, and to make progress along the path to awakening.

The first and most important precept is the precept to refrain from destroying living creatures:

“Panatipata veramani sikkhapadam samadiyami.”

It’s the Buddhist version of the biblical Sixth Commandment (“Thou Shalt Not Murder”) and roughly parallels the Hindu/Jain doctrine of ahimsa (non-harming).

At first blush, it seems the easiest precept to follow.  Far easier, say, than never telling an untruth or maintaining complete sobriety.

The more one examines the precept, however, the more problematic it becomes.

What does it mean to refrain from destroying living creatures?

In India, the Jains sweep the ground in front of them so as not to inadvertently kill any insects.  Does the Buddha ask us to do the same?

As it turns out, no.  If we accidentally trample an insect, no bad karma is created.  This is because there was no intention to kill.  In addition (in some traditions) insects are thought to be lower on the sentience scale than large mammals, primates, cetaceans, etc., and killing them has less karmic import.

Intention is the key to karma.  Accidents, in general, do not create bad karma the way intentional acts do.

On the other hand, some accidents are almost predictable.  What if one goes about carelessly and heedlessly and accidentally kills another being?  A drunk driver doesn’t intend harm, but driving while intoxicated raises the odds that harm might occur.  Here in the West we consider that to be vehicular homicide.  Does this kind of unintentional but heedless killing create bad karma according to Buddhist doctrine?

What about the killing of animals for food?

The Buddha did not prescribe vegetarianism.   Buddhist monks are permitted to eat meat, for example, if it is put in their alms bowl by a lay supporter.  They are not permitted, however, to eat an animal that has been killed on their behalf.

As lay Westerners we have an endless variety of protein sources available to us that are not the result of killing animals: dairy products, unfertilized eggs, soy-based products, legumes, etc.  Should we refrain from eating killed animals?

Meat sold in supermarkets has not been killed specifically for our benefit.  There was no particular consumer in mind at the slaughterhouse at the moment the animal was killed. Is it therefore all right to buy meat in the supermarket?  Or is that disingenuous?  After all, if more people declined to buy meat, the law of supply and demand would result in a decrease in animal killing.

In addition to concerns about killing per se, there are also serious ethical concerns about the way animals are raised on modern factory farms.  Who is creating a greater moral offense: the hunter of wild game, or the agribusiness livestock breeder who is raising animals under unnatural circumstances?

Buddhist traditions vary in allowing or discouraging meat eating.  Some Buddhist traditions permit meat eating (e.g., fish in Thailand, yak meat in Tibet) and others discourage it.

And what of harmful pests: bed bugs, fleas, flies, mosquitoes, cockroaches, fire ants, and rodents?  Is one permitted to rid one’s home and neighborhood of them, or must one endure them, even when they are unsanitary or serve as a vector for serious infectious disease?

And what about bacteria and internal parasites?  Is one permitted to use antibiotics?

And what about the autoimmune system? Doesn’t the autoimmune system kill foreign living organisms all the time?

And what about killing in self-defense or to protect one’s family, neighbors or countrymen?

To complicate matters further, Mahayana Buddhism introduces the concept of “skillful means” (upaya kausalya).  Under certain circumstances one may violate precepts when one’s motivation is wholesome.

Tibetans, for example, venerate Pelgyi Dorje who assassinated King Langdarma almost 1,200 years ago.  Langdarma allegedly suppressed Buddhism and persecuted Buddhist monks, and Pelgyi Dorje killed him to preserve the Dharma for the benefit of all beings and to save Langdarma  from creating even worse karma for himself.

Similarly, in the Upaya-Kausalya Sutra, a virtuous sea captain named Great Compassion (the Buddha in a previous lifetime) is permitted to kill an assassin who plans on killing a cohort of 500 bodhisattvas who are aboard ship.  In doing so, Great Compassion is willing to be reborn in a Hell Realm as a consequence, but his act is morally commendable, and his karma is not as bad as it would have been had his motivation been impure.

I am raising a series of questions and resolving none.

It’s not my intention to cite this-or-that text in this-or-that tradition to support one answer or another.  I refer the interested reader to Peter Harvey’s excellent book [1] on the topic if they’re interested in exploring Buddhist ethical doctrine in greater depth.

Instead, I only wish to point out that things are not as easy or straightforward as they might initially seem.  When we vow to refrain from killing living beings, we are being invited into an exploration of how far we are willing to go to put the vow into practice.  Are we willing to allow ourselves to be killed by a tiger, as the Buddha did in a previous life in one of the Jataka Tales, so that her hungry cubs might live?  Are we willing to kill an intruder who is invading our home and threatening our family?  If we lovingly rescue spiders by carefully removing them from our homes, are we as loving with an infestation of cockroaches?  Are we willing to eat fish, but not beef?  Will we join pacifist protests when our country goes to war?  Where will be draw the line in our lives?

There is a famous Quaker anecdote about William Penn.  When Penn first became a Quaker, he still wore his ceremonial dress sword on formal occasions, as was the custom of the time.  He was aware, however, of the moral conflict between Quaker pacifist beliefs and sword-wearing, and asked George Fox for advice.  Fox replied “I advise thee to wear it as long as thou canst.”  When they met again a short time later, Penn no longer had his sword.  When Fox asked where it was, Penn replied “I have taken thy advice; I wore it as long as I could.”

This is what Buddhism asks us to do.  To investigate the circumstances of our lives.  To live with difficult questions and address them as best we can in the moment.  To see how far we can go to refrain from killing in our lives, knowing that the extent to which we are willing to go may change and evolve as we proceed along the path.

Rather than being absolutes, Buddhist training precepts are invitations to explore how our lives change as we take on certain ethical challenges.

As the Buddhist saying goes, “Ehipassiko:”  Come see for yourself.

  1. [1] Harvey, P. (2000).  An Introduction to Buddhist Ethics. Cambridge: Cambridge University Press.


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Applying Enterprise Business Architecture

  • Tuition USD $1,795
  • Reviews star_rate star_rate star_rate star_rate star_half 1131 Ratings
  • Course Code 0213
  • Duration 4 days
  • Available Formats Virtual, Classroom

The business architecture has many components and artifacts. They might not all be applicable to every enterprise. The techniques and tools that you will apply in the workshop can be tailored to your specific company's environment. The key is to gain a "good enough" understanding so that you can communicate the benefits of relevant business architecture components and artifacts and know which will provide the biggest business value.

Many of these initiatives will take years to implement while changing the enterprise paradigm to effectively utilize the result. Managers tend to be assigned to these initiatives without the knowledge or skills to make them successful. Be ready for these enterprise initiatives! Assure business value when transitioning from strategy to tactical. Participants will learn to identify the best approach to use based on initiative characteristics and business strategies.

Skills Gained

This three-day workshop offers a breadth of topics covering enterprise-wide analysis while drilling down into the business architecture.

  • Be a strategic advisor for both business and technology organizations
  • Leverage architectural models to bridge business units and technology organizations
  • Work with product owners to identify gaps between business capabilities and product roadmaps
  • Build a business architecture that meets the needs of your enterprise
  • Use techniques and tools to build business architecture components and artifacts
  • Define scope of initiatives through the reuse of architectural components
  • Identify problems and opportunities using the business architecture
  • Justify opportunities and assess feasibility of proposed solutions
  • Apply architectural principles to business opportunities
  • Capture stakeholder views and business requirements

Who Can Benefit

Regardless of whether you reside in the business domain or technology domain, if you need an enterprise view of the business and want to assure business' strategies are realized, you need to be in this workshop. Your current role may be a:

  • Business Analyst participates in pre-project initiatives, cross-functional projects, and large complex initiatives.
  • Business or Functional Managers - those assigned to take on cross-functional initiatives as a subject matter expert, project manager, or business analyst.
  • Product and Process Owners those who manage the enterprise's products and product lifecycles and want to better understand how business and technology must work together to support those products.
  • Program Managers or Project Managers those who need to drive solutions and assure success for an initiative, especially for Enterprise Resource Planning (ERP) initiatives.
  • Solution Architects those who look for solutions to resolve enterprise problems.
  • Technical Architects (Application, Infrastructure or Information) those who need the big picture of the enterprise in order to align with the business and be able to clearly communicate associated technology risks and constraints.

You will gain significant skills, techniques and knowledge at the enterprise level that will not only provide value to your company but also improve your own future career opportunities.

Course Details

1. Architecture Key Concepts

  • Workshop Glossary
  • Why Business Architecture
  • Value of Key Components
  • Business Need for Subsets and Stakeholder Views
  • Business Architecture in Context with other Enterprise Architectures
  • Industry Best Practice Frameworks and Methodologies
  • Reusing Organizational Assets

2. Prepare to Build a Business Architecture

  • Business Architecture Maturity Model and Governance Processes
  • Needed Individual and Organizational Competencies
  • Review or Assist in Creation of Inputs
  • Business and Operating Models, Balanced Score Card, and Strategies
  • Identify Artifacts (Static or Dynamic and Granularity Level)
  • Identify Applicable Techniques, Tools, and Notations
  • Architecture Development and Transition Roadmap (High-Level Plan with Iterations to Future State)

3. Build a Business Architecture-Models and Maps

  • Capability and Services Map
  • Business Process Models
  • Organizational Model
  • Value Streams
  • Alignment Maps (i.e., alignment to information or technology architectural components)
  • Ownership Matrices

4. Build a Business Architecture-Techniques, Tools, and Methods

  • Document Analysis
  • Benchmarks and Surveys
  • SWOT Analysis and Other Business Decision Making Tools
  • Business Event Analysis
  • Business Policy Identification
  • Measures and Metrics
  • Review and Obtain Approvals

5. Analyze at the Enterprise Level

  • Applying Root Cause Analysis and Questioning Techniques
  • Identify Problems and Clarify Vision Statements
  • Uncover Business Requirements
  • Defining Scope and Applying Stakeholder Views for Analysis
  • Generate and Assess Solution Alternatives
  • Estimate and Document Assumptions (Delphi Technique)

6. Justify and Communicate

  • Moving from Strategy to Tactical
  • Creating a Business Case and Feasibility Study
  • Tracking Business Value
  • Assisting in Prioritization Efforts
  • Hints and Tips for Presenting Solutions to Management Teams
  • Keeping the Business Architecture Dynamic
  • Other Industry 'Hot Topics' and Their Influence on the Business Architecture

Hands-On Exercises:

  1. Present a solution to an executive committee
  2. Identify impacts to the business architecture based on a scenario
  3. Optional depending on available time: Identify any technique or tool for more practice
  4. Terminology and asset gap assessment
  5. Which components would you use and why
  6. Which framework would you use and why
  7. Current state competency assessment
  8. Facilitate creation of a business model based on scenario
  9. Build a current state model
  10. Build a business capability map
  11. Identify the domain under discussion
  12. Build a future state model
  13. Create a problem or vision statement
  14. Identify the domain under discussion and generate solution ideas
  15. Estimate and document assumptions for a solution alternative

When does class start/end?

Classes begin promptly at 9:00 am, and typically end at 5:00 pm.

Does the course schedule include a Lunchbreak?

Lunch is normally an hour long and begins at noon. Coffee, tea, hot chocolate and juice are available all day in the kitchen. Fruit, muffins and bagels are served each morning. There are numerous restaurants near each of our centers, and some popular ones are indicated on the Area Map in the Student Welcome Handbooks - these can be picked up in the lobby or requested from one of our ExitCertified staff.

How can someone reach me during class?

If someone should need to contact you while you are in class, please have them call the center telephone number and leave a message with the receptionist.

What languages are used to deliver training?

Most courses are conducted in English, unless otherwise specified. Some courses will have the word "FRENCH" marked in red beside the scheduled date(s) indicating the language of instruction.

What does GTR stand for?

GTR stands for Guaranteed to Run; if you see a course with this status, it means this event is confirmed to run. View our GTR page to see our full list of Guaranteed to Run courses.

Does ExitCertified deliver group training?

Yes, we provide training for groups, individuals and private on sites. View our group training page for more information.

Does ExitCertified deliver group training?

Yes, we provide training for groups, individuals, and private on sites. View our group training page for more information.

This course gave me a clearer understanding of the AWS cloud architecture.

Exactly what we needed for our organization, at the right time, at the right price. We'll be back!

I had a good and comfortable remote training experience. Look forward to more such trainings.

I like the instructor teaching method and well preparedness for the course.

The entire AWS Essentials Course was great! ExitCertified supplied everything we need ahead of time and all went smoothly.

2 options available

  • Nov 16, 2020 Nov 19, 2020 (4 days)
    12:00 16:30 EST
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    12:00 16:30 EST
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text:
Dates of the next edition are not yet known
Messe Friedrichshafen, Friedrichshafen, Germany
Neue Messe 1
event information

Based in Friedrichshafen, Eurobike is the biggest trade show dedicated to the international bicycle market. Last year, it brought together 1400 exhibiting companies and 39,834 trade visitors from 99 countries. Eurobike 2020 will be held on 24 - 26 November and is expected to match the previous records with approximately 100 new exhibitors. Once again, Messe Friedrichshafen will be home to the innovations in the cycling sector.

Past editions

what makes this event special

What makes it special

Eurobike's format enables companies to meet in a business-focused environment. The bike industry gathers for four days of exclusive premieres, presentations, networking activities and a conference worth attending on its own right. The first tree days are reserved to the trade audience only, while on the festival day Eurobike Friedrichshafen is open to the general public.
The trade show brings young companies under the spotlight through the recently launched Eurobike Start-up Academy. It features workshops, seminars, special events and information on funding.

what's new in this event edition

What is new for Eurobike

Due to the unprecedented circumstances of the COVID-19 pandemic, Eurobike 2020 was postponed to 24 - 26 November and is set to be held as a one-off Eurobike Special. The fair will now run for only three days as a pure B2B concept and offer a great professional platform with intensive expert and professional exchange.

quick info

Organiser:Messe Friedrichshafen GmbH
Frequency:every year
Next Edition:Eurobike 2021
Sectors: Sporting goods

important facts

  • 1400+ Eurobike exhibitors in 2019
  • 60,000+ visitors altogether
  • 39,834 trade visitors
  • 99 represented countries
  • 1000+ test bikes
  • 1345 journalists


text:
Thursday, October, 29, 2020 03:47:35

Smart Oilfield IT Services Market Trend Analysis and Major Factors Forecast Report till 2024

The Smart Oilfield IT Services market report provides a detailed analysis of this business space. The market is analyzed in terms of production as well as consumption. Based on the production aspect, the report includes particulars pertaining to the manufacturing processes of the product, alongside revenue and gross margins of the respective manufacturers. The unit cost decided by the producers across various regions during the forecast period is also included in the report.

Additionally, the study comprises of insights regarding the consumption pattern. Information concerning the product consumption volume and product consumption value is mentioned in the document. The individual sale price along with the status of the export and import graphs across various regions are provided. Meanwhile, an in-depth analysis of the production and consumption patterns during the estimated timeframe has been given.

A summary of the geographical landscape:

  • The report provides a detailed evaluation of the regional terrain of the Smart Oilfield IT Services market, which is divided into region such as North America, Europe, Asia Pacific, Middle East & Africa, Latin America.
  • Crucial data with respect to production across the economies, revenue generated by each country and the production capacity is provided.
  • The research also offers the estimated growth rate registered by every region.
  • Significant insights regarding the consumption patterns, export and import parameters and the consumption value are stated in the report.

Request Sample Copy of this Report @

An overview of the product landscape:

  • The report offers thorough analysis with respect to the product scope.
  • As per the study, the product landscape of the Smart Oilfield IT Services market has been split into IT Consulting,Business Consulting,Integrating Services,Outsourcing Services andOther.
  • Information about revenue garnered by every product type is provided in the report.
  • Data pertaining to consumption parameters of each product is given.

An outline of the application spectrum:

  • The report bifurcates the application terrain of the Smart Oilfield IT Services market into Onshore andOffshore.
  • It comprises of details pertaining to the product consumption pattern for each application segment.
  • Insights with respect to revenue generated by each application fragment is specified in the report.

A gist of the competitive landscape:

  • The report boasts of an exhaustive synopsis of the competitive hierarchy of the Smart Oilfield IT Services market.
  • According to the report, the companies such as IBM,Accenture,Tata Consultancy Services,Wipro,Cisco,Schlumberger,Microsoft,Dell EMC,Capgemini,Infosys,PwC andSAS Group are immersed in undertaking various expansion strategies.
  • The research contains portfolio of all these companies as well as the product profile of these firms.
  • Data pertaining to the product application and specification is mentioned in the report.
  • The document analyzes the production capacities of these companies and elaborates respective growth margins, manufacturing costs, product prices, and revenue garnered.

In a nutshell, the Smart Oilfield IT Services market report encompasses details about the equipment, downstream buyers and upstream raw materials. Growth factors impacting this industry vertical in consort with the marketing strategies implemented by the manufacturers have been analyzed and provided in the research report. The Smart Oilfield IT Services market study report also offers insights regarding the feasibility of new investment projects.

Report Objectives:

  • Examination of the global Smart Oilfield IT Services market size by value and size.
  • To accurately calculate the market segments, consumption, and other dynamic factors of the various units of the market.
  • Determination of the key dynamics of the market.
  • To highpoint key trends in the market in terms of manufacturing, revenue and sales.
  • To summarize the top players of Global Smart Oilfield IT Services industry and show how they compete in the industry.
  • Study of industry procedures and costs, product pricing and various developments associated
  • To showcase the performance of different regions and countries in the Global Smart Oilfield IT Services market.

Request Customization on This Report @


text:
 Buy Lindberg Sun 8559 T94 AD47 Sunglasses | Designer Lindberg Sunglasses online | Eyediology London UK

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For the best value from your eye care experience why not consider joining our eye care scheme.

This provides exclusive pricing on all eye glasses, sunglasses and contact lenses. As well as a host of eye care benefits such as inclusive eye examinations, contact lens fitting and after care.

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text:
Tourist attractions in Washington D.C.

Washington D.C. visitor attractions

Mount Vernon Estate and Gardens, Washington D.C.
The home of America's first President, George Washington, is today a popular museum.

Smithsonian National Air and Space Museum, Washington D.C.
This enthralling science and technology museum is a must-see on any trip to Washington DC. The museum has the world's biggest collection of air and space vehicles.

Smithsonian National Museum of Natural History
The Smithsonian Natural History Museum in Washington D.C. is arguable the world's best museum dedicated to the natural sciences.

Holocaust Museum, Washington D.C.
There are many sad periods in world history and one which is still in living memory for many of the older generation is the Holocaust.

Newseum, Washington D.C.
The Newseum is a clever take on news and museum. It is the brainchild of Al Neuharth, the founder of USA TODAY.

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