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Mozambician President's visit to Egypt
Sunday، 23 June 2019 - 11:09 AM
President Abd Al Fattah El Sisi received President of Mozambique Filipe Jacinto Nyusi on Saturday June 22, 2019 at El-Etihadeya Presidential Palace, after arriving to Cairo.
President El-Sisi discussed boosting African mechanisms for reconstruction and development following conflicts with Mozambique's President Filipe Nyusi.
The meeting witnessed talks on the latest developments in the region and the continent in light of Egypt's chairmanship of the African Union in 2019.
Both El-Sisi and Nyusi agreed on continued cooperation to execute developmental goals in various fields in line with the AU's Agenda 2063, also focusing on continental projects of priority to African countries.
They also agreed on intensifying efforts in fighting terrorism and extremism, as well as supporting peace and security in the continent.
Both leaders witnessed signing three memorandums of understanding (MOUs).
In his remarks during a press conference with his Mozambican counterpart following their talks at the presidential palace in Heliopolis, President El Sisi stressed Egypt's full support to efforts aimed to promote African economic integration.
He also underlined the state's keenness to reach a peaceful solution to conflicts in Africa during Egypt's current presidency of the African Union (AU).
Moreover, El Sisi extended his condolences to the families of the victims of several cyclones which lashed the southeast African country's central region.
He further asserted Egypt's support of the post-cyclone reconstruction efforts in the affected areas.
El Sisi noted that he is looking forward to upgrading joint cooperation and coordination between the two countries.
The Egyptian leader noted that he and his Mozambican counterpart Filipe Nyusi affirmed their determination to develop bilateral relations via bolstering trade and investments in addition to exchanging expertise through the Egyptian Agency of Partnership for Development (EAPD).
He added that Egypt and Mozambique agreed on cementing joint cooperation to combat terrorism and dry up its resources.
For his part, Jacinto Nyusi thanked President El Sisi and the great people of Egypt for supporting Mozambique in different fields of mutual interest.
Jacinto Nyusi said that Mozambique wants to boost cooperation with Egypt to establish joint projects in the fields of education, transport, communications, fish farming and investment promotion.
President of the Republic of Mozambique invited President El Sisi to visit Mozambique as soon as possible.
The Mozambican President also congratulated Egypt for hosting the African Cup of Nations and for its great opening ceremony.


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A man observes a partial solar eclipse from Montevideo, Uruguay.
AP Photo/Matilde Campodonico
Uruguay's Luis Suarez celebrates scoring from the penalty point the opening goal during a qualifying soccer match for the FIFA World Cup Qatar 2022 against Chile at the Centenario ...
Raul Martinez/Pool via AP
Chile's Nicolas Diaz lies on the pitch during a qualifying soccer match for the FIFA World Cup Qatar 2022 against Uruguay at the Centenario stadium in Montevideo, Uruguay.
Chile's Arturo Vidal leaves the field after his side's 1-2 lost against Uruguay in a qualifying soccer match for the FIFA World Cup Qatar 2022 at the Centenario stadium in Montevid...
Uruguay's Maximiliano Gomez scores his side's second goal against Chile during a qualifying soccer match for the FIFA World Cup Qatar 2022 at the Centenario stadium in Montevideo, ...
Chile's Alexis Sanchez (7) celebrates with teammate Eduardo Vargas (11) and Arturo Vidal (8) scoring his side's opening goal against Uruguay during a qualifying soccer match for th...
Chile's Sebastian Vegas and Uruguay's Luis Suarez go for a header during a qualifying soccer match for the FIFA World Cup Qatar 2022 at the Centenario stadium in Montevideo, Urugua...
Uruguay's Diego Godin controls the ball challenged by Chile's Eduardo Vargas during a qualifying soccer match for the FIFA World Cup Qatar 2022 at the Centenario stadium in Montevi...
Uruguay's Maximiliano Gomez celebrates scoring his side's second goal against Chile during a qualifying soccer match for the FIFA World Cup Qatar 2022 at the Centenario stadium in ...
People wearing face masks amid the new coronavirus pandemic listen as musicians of the Montevideo Philharmonic Band perform at the Solis theatre in Montevideo, Uruguay. Five month...
Face masks hang in a car in Montevideo, Uruguay. As Latin America struggles to contain coronavirus, Uruguay has managed to keep case numbers low, but in the last weeks some new cas...
Sanitary personnel and port authorities observe as the Australian cruise ship Greg Mortimer docks in Montevideo, Uruguay. The ship has been anchored off Uruguay's coast since March...
A man wearing a protective face mask with a dollar bill motif stands in a line to receive free food from a group of neighbors who have formed to help people in need facing hardship...
The Australian cruise ship "Greg Mortimer" arrives to port for passengers to be transported to the international airport in Montevideo, Uruguay. The ship has been anchored off Urug...
A passenger who was on the Australian cruise ship "Greg Mortimer," who the Uruguayan military confirms suffers COVID-19, is helped down from a small Navy boat after leaving the cru...
Uruguay's President-elect Luis Lacalle Pou, right, drive his car beside Spain's King Felipe VI in Montevideo, Uruguay. Pou will be sworn-in as the country's new president on Sunday...
A group of dancers gets ready for Las Llamadas parade, the Uruguayan carnival parade that has its roots in the traditions of African slaves in Montevideo, Uruguay. The name comes f...
People enter the sea as they participate in a ritual to honor the African sea goddess Yemanja, at a beach in Montevideo, Uruguay. Thousands of worshippers come to the beach on Yema...
Garbage litters Capurro Beach in the bay of Montevideo, Uruguay.
Luis Suarez, Diego Godin Back Calls In Uruguay To Overturn 'Reprehensible' Edinson Cavani Ban
Uruguayan footballers have condemned authorities in England for their handling of Edinson Cavani's racially insensitive social media post
Babies To Breast
Instead of lecturing mothers about the importance of breastfeeding newborns in the first hour of life, public health campaigns need to counsel families. Targeting mothers has not, and will not, work. A new initiative from JIPMER, Puducherry, shows the way.
| Damayanti Datta
France Beat Uruguay To Reach World Cup Semi-Finals
It is the first time France have been in the last four since 2006 and sets up a mouth-watering clash against either Belgium or Brazil, who play later on Friday, in St Petersburg on Tuesday.
Uruguay's Immoveable Defence Ready For France's Unstoppable Mbappe In World Cup Quarter-Final
The mouth-watering last-eight tie in Nizhny Novgorod is likely to be decided by a battle between Uruguay's stifling backline and the speed of Mbappe, 19.
World Cup 2018 Exit Time: Messi At 9.22 PM, Ronaldo At 1.25 AM
Paris Saint-Germain striker Cavani curled home a superb 62nd-minute winner to settle a thrilling second-round duel in Sochi on Friday which sent Uruguay into a quarter-final against France next Friday.
Uruguay Win Group As Suarez Inspires 3-0 Win Over 10-Man Russia
Russia were reduced to 10 men after 36 minutes when right-back Igor Smolnikov was sent off for two yellow cards.
In Final Group Match Today, Uruguay And Russia Eye Knockout Berth
The two teams will square off for the top spot in Group A, having both clinched two victories in their previous matches.
Suarez Scores The Winner Against Saudi Arabia, Sends Uruguay Into Last 16 With Hosts Russia
Russia and Uruguay will face one of the top two from Group B in the last 16 -- either Portugal, Spain or Iran.
Jose Gimenez's 89th-Minute Strike Helps Uruguay Beat Egypt As Salah Sits Out Of Match
A poor game looked likely to end in stalemate but with Uruguay cranking up the pressure late on, defender Gimenez rose to power a header into the top corner and break Egypt hearts
FIFA World Cup 2018: Uruguay Face Egypt, Morocco To Meet Iran
While Uruguay will be competing in their 13th World Cup, Egypt had made just two appearances in the showpiece event previously.

redpajama_set_name: RedPajamaCommonCrawl


Dell Laptops Price List in India January 2019 (Page2) The laptops come in various screen sizes and range between 11 and 18 inches. Sizes go up to 17 inches and all of these laptops have the proven durability that is backed by the Dell reputation. Dell improves multiple laptop franchises in Philippines Dell is a very versatile company. Browse through the complete list of Laptops including a wide range of products at. If you are ready to buy your next latest laptop, use our filters to sort through the products according to your budget and preferences to narrow down on the laptop of your choice. The Alienware models started to make way from 2009.
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. Call for best discounted price 0 - do - 16. You can choose from a range of or laptops above 80000. Dell Studio models have always been very impressive and have a dedicated fan following. For power, Li-ion batteries having multiple cells are provided.
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Distance between Bradford Circle North and 7985 Southaven Cir W is approx. 4.45 miles (7.16 km) with 12 min travel time.
This Uber estimate from Bradford Circle North to 7985 Southaven Cir W was updated 213 days ago.
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* Taxi fare estimate in Bradford Cir N, Southaven, MS 38671, USA may vary due to weather and traffic. Our estimates do not include any discounts or promotions.


In this issue we talk about DSD news from around the Internet as well as news from Native DSD, including Aria Music Server & the exaSound e28 DAC, Free Replacement Track, and other site features.
When you visit the hardware section of the Native DSD web site, you will see information on Digital to Analog Converters (DACs) and Music Servers that play Stereo and in some cases even Multichannel DSD files. I'm sure that many of your view these excellent products from our DSD hardware partners as an "either or" choice where one product is used in your system.
On Facebook, Burkhard Lohr is telling music fans that the "perfect combination" for playing your DSD Downloads in Stereo and Multichannel sound is to buy an Aria Music Server from Digibit – and an e28 8-Channel DAC from exaSound. In Burkhard's system, the Aria + e28 combination enables him to play DSD 64fs and DSD 128fs music downloads store on the Aria with Aria's menu software (an enhanced version of JRiver's Media Center software) and the e28.
He uses a tablet to wirelessly access the music from across the room. Better yet, Juan Jose Perez at Digibit in Spain tells me that DSD 256fs support has been added to their Aria Music Server, allowing easy access to all of the Native DSD catalog of albums. George Klissarov at exaSound in Canada confirms that the Aria + e28 setup has been tested and certified as a compatible duo. I'm also told that these products will be part of an upcoming review in the March 2015 edition of Stereophile Magazine. The Aria + exaSound combo is one that you may want to consider when setting up – or enhancing – your DSD music playback system.
One of the buyers of the DSD 128fs edition of Jazz at the Pawnshop from Native DSD called our attention to some distortion on track 3 of the album ("High Life"). Our Native DSD team listened to the download and checked the tapes for this download release. It turns out that there is indeed some distortion starting at around 2:39 on that track.
The Native DSD technical team worked with the record label (2xHD – Naxos) on a new transfer of that track which corrects the problem. The new version of Track 3 has been completed and is now available from Native DSD in all 3 resolutions we provide (DSD 64fs, DSD 128fs and DXD). So everyone buying the full Jazz at the Pawnshop album from this point forward will have the corrected version of the track included in their download.
But the news gets even better. Our Managing Director, Jared Sacks, asked "Why don't we make Track 3 the Native DSD Free Download? Then everyone will have the corrected track on Jazz at the Pawnshop, even if they didn't buy it from Native DSD." Now that's an offer no one can refuse!
To get the corrected version of Track 3 at no charge, visit the Native DSD web site, log in or create an account, and you will have the corrected track in any or all 3 available resolutions, courtesy of Native DSD. As always, Native DSD remains committed to providing the best in DSD music to our customers and correcting issues like this if and when they do appear.
A question that we hear from time to time is how safe are music downloads? What happens to my music download collection if a hard disk crashes or a computer server is damaged?
Many music download fans backup their collection to Cloud Storage services including Google Drive (a reasonably priced option) or Microsoft's One Drive (which offers unlimited, free Cloud Storage to subscribers of Microsoft Office 365). But there is another option.
At Native DSD, we keep a list of your music download purchases and have the albums stored in the Cloud. So if something does happen to your hard disk or server, you can restore all of the music downloads that you purchased from our web store at no charge! We think that you will see this feature at more music download stores in the future. But we are proud to offer it to all of our customers today.
In the debut edition of Brian's Corner last month, I talked about how the Oppo 103 and 105 Blu-Ray disc players also double as DSD music download players for a number of music fans. The write-up received a lot of interest – including some rather surprised reactions from Oppo owners who did not realize that they already owned a DSD capable DAC! (Sometimes, Santa and Christmas arrive early).
I also want to thank our customers for their suggestions for additional information on Oppo DSD playback. I contacted Oppo's Support team and the January edition of Brian's Corner has been updated into an even better guide on how to use the Oppo 103 and 105 model players with DSD downloads. Keep enjoying DSD music on your Oppo player. It's a nice way to get into the world of music downloads. And if you own an Oppo 103 and 105 and haven't tried this feature yet, drop by our Just Listen section and start enjoying some DSD on the house. It will be the start of a wonderful music experience.


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Welcome to GeocentrismDebunked.org
Debunking geocentrism, the idea that the entire universe revolves around a motionless Earth.
Background On the New Geocentrists
Geocentrism as Bad Theology
Geocentrism as Bad Science
Geocentrism and the Pitfalls of Over-literal Interpretation
The modern Catholic geocentrist position isn't first and foremost derived from an impartial examination of the physical evidence of the cosmos. It's fundamentally derived from a perception that the Catholic Church has officially endorsed geocentrism as a doctrine of the faith, coupled with an allegedly literal approach to sacred Scripture. I've already written extensively to demonstrate that the Catholic Church has never advanced geocentrism as a doctrine of the faith. This essay will focus on the pitfalls we encounter when embracing such an over-literal view of the Bible.
Physicist Phil Plait has alleged concerning geocentrism that, "Finding passages in the Bible to support this belief isn't hard; Genesis is loaded with them." But very interestingly, geocentrist Bob Sungenis made this revealing reply: "Actually, Genesis has very few. Most are in the Psalms" ("Reply to Discover Magazine's Critique of Geocentrism", p. 2.) This is a crucial admission. Sungenis has openly admitted that the majority of the scriptural "support" for a scientific viewpoint on cosmology is found in a collection of poems. It seems odd to have to point this out, but a poem is probably the last place one should go to discover literal, scientific details about the physical universe. But Sungenis is quite serious in his claim and he wants us to know that he has done a lot of "exegesis" on these passages to back this up:
all these explanations are included in Galileo Was Wrong: The Church Was Right. I have over 50 pages of exegesis on these Scriptural passages. ("Response to David Palm on the Galileo Issue", p. 41.)
Sungenis has expended a great deal of effort cultivating an image of himself as an accomplished biblical scholar and exegete. But it's important to remember that when he has a deeply held ideological agenda—as he does with regard to Jews and geocentrism, for example—he's repeatedly demonstrated a willingness to say almost anything to bolster his case, no matter how ridiculous. And he typically makes his case with such complete assurance and insistence that many people make the mistake of accepting it at face value.
In regard to our present topic, a close analysis of Sungenis' treatment of what he considers to be the most important psalm for his case (Psalm 19) will illustrate a number of things—the pitfalls of trying to derive physical details from a poem, Sungenis' limitations as a biblical exegete, as well as a propensity to contradict himself and advance complete nonsense with unshaken conviction.
To set the stage for our examination, here's the whole passage:
The heavens are telling the glory of God; and the firmament proclaims his handiwork.
Day to day pours forth speech, and night to night declares knowledge.
There is no speech, nor are there words; their voice is not heard;
yet their voice goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun,
which comes forth like a bridegroom leaving his chamber, and like a strong man runs its course with joy.
Its rising is from the end of the heavens, and its circuit to the end of them; and there is nothing hid from its heat.
In my article "Pope Leo XIII On Literal Interpretation and the Unanimous Consent of the Fathers" I pointed out that this is obviously phenomenological language, that is, it is picturesque, subjective language that describes things in terms of how they appear to us, not in terms of their literal, objective, physical detail:
Both the geocentrist and non-geocentrist agree that these passages are not to be taken literally, but represent the language of appearances, the phenomena that were visible to the observers. But once the geocentrist admits this, he can no longer appeal to these passages as if they literally describe the underlying physical phenomena. And once they no longer literally describe physical phenomena, then no case can be made from them concerning "the essential nature of the things of the visible universe" nor can any claim be made to Leo XIII's dictum concerning the literal sense of Scripture.
And interestingly, Sungenis himself agrees with my fundamental contention that no objective, physical, scientific details can be gleaned from a purely phenomenological text. He said this in his book Galileo Was Wrong (henceforth GWW):
the most important fact that is invariably missed by modern biblical exegetes who advocate heliocentrism is that Scripture's phenomenal language (e.g., the "sun rises" or the "sun sets") also applies to the geocentric system. In the geocentric system the sun does not "rise" or "set"; rather, it revolves around the Earth. When the geocentrist sees a beautiful sunset he does not remark: "Oh, what a beautiful revolution of the sun," just as the heliocentrist does not say: "Oh, what a beautiful rotation of the Earth." The geocentrist knows that the sun "rises" or "sets" only with respect to the Earth's horizon, and therefore, reference to a "rising sun" in Scripture is just as phenomenal in the geocentric system as it is in the heliocentric (GWW1, p. 226; emphasis mine).
The point of this current essay is to demonstrate that the whole context and many specific details demonstrate that Psalm 19:1-6 is phenomenological through and through. Specifically, it's a metaphorical description of sunrise and sunset. I'll highlight a number of details that will become important as we examine how Sungenis has mishandled this text. Given his admission above, I think it will become clear why he works so hard to find something, anything in these verses that he can contend is literal and not phenomenological.
The theme of the passage is introduced broadly in verse 1, "The heavens are telling the glory of God; and the firmament proclaims his handiwork" and then made more specific in verse 2, "Day to day pours forth speech, and night to night declares knowledge." Immediately we recognize that we are in the realm of metaphor—the heavens do not literally "tell", nor does the firmament "declare", anything. Days do not speak, nights do not declare knowledge. "Day to day" clearly indicates that the psalmist has in view a daily timeframe in this verse. Then the focus of these metaphors narrows even more to describe the sunrise and sunset, cast in obviously metaphorical/phenomenological language.
Verse 4 states that in the heavens God, "has set a tent for the sun," and even Sungenis has had to admit that this is clearly metaphorical and not literal. Next the psalmist says that the sun, "comes forth like a bridegroom leaving his chamber." There are a couple of interesting nuances here. The Hebrew word יָצָא (yâtsâ', "comes forth") carries the nuance of coming forth from a starting point—the scholarly Brown-Driver-Briggs Hebrew lexicon defines the word as, "to go out, come out, exit, go forth." The obvious starting point here would be the horizon. And this is further bolstered by the metaphor of the bridegroom coming forth from his bedchamber, again a clear allusion to the morning and hence to the sunrise.
Next the sun is said to be, "like a strong man [who] runs its course with joy." Attribution of emotions to the sun reminds us that we are still firmly in the realm of metaphor. The image of a vigorous and swiftly running strong man indicates again that the poet is speaking of the daylight hours, of a swift passage that has a beginning and an end – sunrise and sunset. It hopefully goes without saying that the sun does not literally have a tent in the sky, does not literally run, does not literally rejoice. And the metaphorical language continues.
Next we read that, "Its rising is from the end of the heavens, and its circuit to the end of them; and there is nothing hid from its heat." Again there are a number of important nuances here. Sungenis correctly noted that the Hebrew word מֹוצָאֹו (môtsâ'), which is translated "rising" in many English translations, doesn't literally mean "rising" but more exactly "goes forth". But he fails to note that even more so than with the word yâtsâ', môtsâ' conveys the specific nuance of going forth from a source or a starting point. The Brown-Driver-Briggs lexicon defines it as, "act or place of going out or forth, issue, export, source, spring."
The "circuit" (וְּתְקוְּפָתֹו, teqûphâh) of the sun is said to be, as it were, from end to end of the heavens – a starting point and an ending point – that is, from one horizon to the other. Again, this is a metaphorical description of sunrise and sunset.
And finally the psalmist emphasizes the sun's heat, which would confine his description to the daylight hours. All of these observations combine to highlight what's obvious to all of the Old Testament commentators I referenced, namely, that this whole passage is a metaphorical/phenomenological description of sunrise and sunset. There aren't any literal, physical details of the universe revealed here.
Now Sungenis countered this by contending that this passage actually represents a mix of phenomenological and literal language:
Apparently Mr. Palm fails to recognize that Scripture often mixes literal and metaphorical language together to convey a certain truth ("Response to David Palm on the Galileo Issue", p. 41).
Perhaps unsurprisingly, Sungenis doesn't even attempt to lay out any principles by which he decides which parts of this (or any) poem are literal and which are metaphorical. But he applies this unsupported assertion to Psalm 19, with very humorous results. Within the space of just a few pages in Galileo Was Wrong he completely contradicts himself, assigning two mutually exclusive meanings to the same words.
Of the passage, "His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat," Sungenis claims that there are only two ways that it can be taken:
The accuracy of the account can be noted in the fact that there are only two options for the sun to complete its course. Either it refers to the heliocentric view that believes the sun is traveling around the Milky Way galaxy, or it refers to the geocentric model in which the sun travels around the Earth. Of the two options, we are confined to the latter, since the word "circuit" refers to the time span of one year (GWW2, p. 71; my emphasis).
Did you catch that? He insists that this verse can only be addressing the sun's movement over the course of a year, otherwise it makes no sense (apparently the much more obvious allusion of sunrise and sunset didn't make it into consideration here.) And just for emphasis he repeats the assertion:
Only in the geocentric system wherein the sun travels around the Earth in the period of one year can the passage have any fulfillment and meaning. As it stands, the sun begins its year-long journey at one sign of the zodiac and completes it at the last sign. It is these two points that the Psalmist refers to when he says in vr. 6: "from the end of the heavens…to the end of them." (GWW2, p. 71; my emphasis.)
And after some further discussion, Sungenis again insists that this is about the sun's annual cycle:
Galileo, perhaps not familiar with the Hebrew of the Old Testament, seems unaware that the word "circuit" (verse 6: "and its circuit to the end of them") refers to the space of one year as opposed to instantaneous emanation. In other words, the Psalmist insists that it takes the sun one year to complete its circuit (pp. 72f.; emphasis mine.)
And what leads him to reach this conclusion with such absolute certainty? He advances the claim that the word teqûphâh, which is translated in various English versions as "course" or "circuit", "literally means 'the revolution of the year'" (ibid., p. 71).
The problem is that teqûphâh doesn't mean any such thing. The Brown-Driver-Briggs Hebrew lexicon presents the definition as, "coming round, circuit of time or space, a turning, circuit". It can be used in the context of a "coming round" of a year, but it does not intrinsically or literally mean "the revolution of the year". So Sungenis is abusing the Hebrew language in the service of his personal dogma, geocentrism. We'll see more of that before this article is finished.
Further on, Sungenis repeats his claim yet again:
the Psalmist puts both the "rising or going forth" of the sun grammatically adjacent to its "circuit or orbit," thus denoting that the "going forth" is the same as its circuit or orbit that transpires between the two end points, all of which takes place in one year (GWW2, p. 73; emphasis mine.)
So at least four times in GWW Sungenis insists that this verse of Psalm 19 refers to an annual circuit of the sun and only in that interpretation, to use his own words, "can the passage have any fulfillment and meaning."
This is, of course, nonsense. It's problematic enough for Sungenis that, as we have seen above, all of the contextual and linguistic indications in the text point to a metaphorical description of sunrise and sunset. But what's particularly odd is that this is the position taken by none other than…….Sungenis himself. And he takes this contradictory position earlier, in the very same section of Galileo Was Wrong where he argues that it can only mean an annual solar cycle.
On page 70 of GWW2, Sungenis insists that in the very same verse of Psalm 19 that he contends must refer to the sun's "year-long journey", the psalmist refers instead to "the sun's daily traverse (p. 70)" Lest you think I'm making this up or taking Sungenis out of context, here are his own words at length:
Psalm 19 first establishes in literal language that the sun moves around the earth every day by the statement in verse 6: "Its rising is from one end of the heavens, and its circuit to the other end of them." In fact, the Psalmist uses five distinct words of movement to describe the sun's daily traverse – one describing the background against which the sun moves ("set a tent for the sun"), and four describing the sun's movement ("comes forth," "runs its course," "rising" and "circuit") (GWW2, p. 70).
Notice again that he says on page 70 that the words translated as "going forth" and "circuit" are two of the five words that describe the sun's "daily traverse", but we've seen above that he says repeatedly on pages 71-73 that those same words refer to the sun's annual cycle, a "circuit or orbit that transpires between the two end points, all of which takes place in one year" (p. 73).
And in his later "rebuttal" to me, he makes no explicit mention at all of this annual cycle, which in GWW2 he insisted was the only way to correctly interpret the text. The word that he insisted "literally means 'the revolution of the year'", is said to mean "orbit":
R. Sungenis: First, I had already explained in my previous rebuttal to Mr. Palm (posted at www.galileowaswrong.com) that Scripture often uses a mixture of phenomenlogical [sic] ("tent") and literal language ("orbit"), which is the case with Psalm 19:1-6. Second, and more pertinent to our discussion, Psalm 19:6 does not use the word "rising." Again, "rising" is a word Mr. Palm's English translation has used. The literal Hebrew reads: "From one end of the heavens is his going forth" from the Hebrew [Hebrew text], in which the word [Hebrew text] is "his going forth" not "his rising." Again, the passage is speaking about movement from one side of the heaven to the other, not a vertical rising. This meaning is confirmed by the second half of Ps 19:6 "and his orbit to their ends." The word "orbit" is the Hebrew [Hebrew text], which is from the root [Hebrew text] ("coming around," "circuit," "orbit"). Thus there is nothing phenomenological about this passage. It speaks precisely the same way as Joshua 10:13 ("Response to David Palm's Essay 'Pope Leo XIII on Literal Interpretation and the Unanimous Consent of the Fathers'").
All explicit notion of an annual motion and a Hebrew word in verse 6 that means literally "the revolution of the year" is gone—but doesn't he recall his own insistence in GWW that this was the "only" way the passage made any sense? Now he insists that it means the sun's "orbit". And according to Sungenis himself this "orbit" is "from one side of the heaven to the other".
There are a number of problems here. The first is that teqûphâh does not mean "orbit". Again, as defined in Brown-Driver-Briggs and as rendered in all English translations, it means "circuit" or "course" and in this specific context it describes the daytime "circuit" from end to end of the heavens, that is, from horizon to horizon.
Now Sungenis admits that this course is "from one side of the heaven to the other", which sounds an awful lot like from horizon to horizon. Can he still be speaking here of the sun's "year-long journey"? If so then Sungenis has an completely (and conveniently) distorted notion of what is meant by "literal"—even assuming a geocentric cosmos, it's a gigantic stretch to call the sun's annual motion with respect to the earth an "orbit" and even more of one to call it a "circle" as he says in GWW2. And the alleged annual solar motion certainly cannot be described as being literally "from one side of the heaven to the other"[i]. Sungenis' convoluted interpretation is light years away from anything like taking this language "literally".
Sungenis's other argument is that the Hebrew word that's commonly translated "rising" in the first sentence of v. 6 really means merely "goes forth". But as we have already seen this doesn't capture the actual nuance of the word, which has the sense of proceeding from a starting point. As Brown-Briggs-Driver has it: "act or place of going out or forth, issue, export, source, spring." This nuance of a starting point is further bolstered by the rest of the verse, which speaks of the sun as starting from "one end of the heavens" and proceeding "to the other end of them." This cannot be applied coherently to an "annual motion" of the sun. And neither can it be a literal description of the sun's motion around the earth, as the geocentrist claims. If this is a literal description of the movement of the sun revolving around the earth then is it really the new geocentrist contention that a circle has an end? Did the biblical authors know some axiom of geometry that we don't? The twin use of the term "end" demonstrates that this is all with reference to the horizon of the earth, that is, it's phenomenological language from end to end.
But Sungenis piles on the absurdity, grasping at straws to trying and explain how this language of end to end can literally describe a circular path:
It is safe to say that neither Galileo nor few, if any, of his contemporaries would have known the actual grammar of the passage, which is somewhat deeper than what our English, or even the Latin, translations can afford us. Saving for the clause "and nothing is hid from its heat," the grammatical structure of Psalm 19:6 [18:7] places "from the end" and "to their ends" at opposite poles of the main clause, and positions "his rising" and "his circuit" as one unit connected by a waw-consecutive, which is then placed between the two "end" points noted above. Because a circle has neither beginning nor end, the polarity of "from the end…to their ends" is the colloquial way to describe the dimensions of a circle. If it begins at the ending and ends at the ending, then it has no beginning or ending. It just continues, ad infinitum. Within this closed circle, the Psalmist puts both the "rising or going forth" of the sun grammatically adjacent to its "circuit or orbit," thus denoting that the "going forth" is the same as its circuit or orbit that transpires between the two end points, all of which takes place in one year (GWW2, p. 73).
Do you follow that? If you don't, you're certainly not alone. Sungenis' "literal" interpretation is that precisely because a circle has no end points, the "colloquial way" to describe a circle is to speak of its two end points. This claim is so absurd that one has to seriously question whether Sungenis himself actually believes this hogwash. I challenge Sungenis to provide the evidence from any ancient Hebrew source illustrating his claim that the phrase "from the end…to the end" is "the colloquial way to describe the dimensions of a circle." I think it's safe to say that this is yet another prime example of the kind of preposterous grammatical and exegetical gymnastics Sungenis is willing to employ under the guise of scholarly-sounding language in order to "prove" his case (see here and here for several other examples.)
But perhaps the most humorous example of Sungenis advancing complete nonsense with unshaken conviction is his mangling of the similes used in Psalm 19. Sungenis writes:
The purpose of these descriptions is not for mere cosmetic value. These metaphors portray the images of tremendous energy and movement. In fact, there are few images that better represent single-minded determination and vigor than a bridegroom who seeks his bride and an athlete running a race. Both have strong desire firmly in mind and no concern or obstacle can bar them from their appointed goal. One would have to cripple or kill them in order to stop them. So strong are these images that, if the sun did not actually move in a circuit each day, there would be little reason for the Psalmist to employ the metaphors (GWW2, p. 70; emphasis mine.)
That's certainly some very forceful sounding argumentation, isn't it? The first obvious problem is that the imagery of Psalm 19 refers to a bridegroom leaving his bride in the morning, not seeking her. So, correcting for Sungenis's little error of spousal directionality, we're led to believe that an in-depth examination of the Hebrew language here in Psalm 19 paints a picture of a bridegroom so incredibly motivated to get as far away as possible from his bride in the morning that "one would have to cripple or kill [him] in order to stop [him]"!
Perhaps in order to maintain his confident claim that this passage was intended to "portray the images of tremendous energy and movement", Sungenis will appeal to the ancient tradition of arranged marriages and the use of the veil to hide the face of the bride? Maybe when the bridegroom of this psalm finally laid eyes on his bride in the light of morning he ran screaming for the hills?
All joking aside, the point of employing the imagery of a bridegroom leaving his chamber in the morning is not to show "tremendous energy and movement" – as Sungenis insists for the sake of propping up geocentrism – but to convey an image of the morning sun appearing with joy and warmth, like a man arising in the morning after a night spent consummating nuptials with his beloved bride.
The second obvious problem with Sungenis's interpretation is that the simile of an "athlete running a race" is a clear allusion to speed, to rapidity of motion. This harmonizes perfectly with the sun's speedy "course" from horizon to horizon, but harmonizes very poorly indeed with the sun's plodding "year-long journey" proposed by Sungenis.
Notice again that Sungenis speaks specifically of the sun's course "each day", in direct contradiction to his contention elsewhere that this verse must describe the sun's "year-long journey".
The idea that we can reach firm conclusions about scientific details of the universe by reading such a text looks increasingly ludicrous. And it gets even worse. In the same section of Galileo Was Wrong, Sungenis derives another blinding "scientific" observation from this poem by highlighting the psalmist's statement that the sun radiates heat:
The addition of "there is nothing hid from its heat" is very significant, since it is a scientific fact that the sun radiates heat. Logically, one scientific fact deserves another. Hence, it follows that the sun's movement must also be a scientific fact, since it would be rather inconsistent to treat one aspect of the sun scientifically and the other unscientifically (GWW2, p. 71).
Of course, this is another illustration of Sungenis's penchant for employing non sequiturs. Remarkably, he weaves three completely unsupported speculations together in order to reach a "firm" conclusion. "One scientific fact deserves another" is supposed to pass for a serious, scholarly argument? Really? "Hence, it follows that the sun's movement must also be a scientific fact"? Actually, no, it doesn't necessarily follow (and I'll address the other supposed "scientific fact" conveyed in this text about the sun's heat below). And last, "it would be inconsistent to treat one aspect of the sun scientifically and the other unscientifically". Probably true, if one were writing a science text. But not true if one were writing a poem – which is precisely what this particular text is.
Now, to the issue of the supposed "scientific" statement in Psalm 19 about the sun radiating heat, a little further on Sungenis himself generously shows how ridiculous it is to find scientifically precise details here when he takes Galileo to task for inserting some sort of physical details into the text:
Galileo then goes on to talk about the sunspots he has discovered that seem to indicate that the whole mass rotates. From this he theorizes that all the other celestial bodies rotate, including and especially the Earth. Unbeknownst to Galileo, astronomical science has revealed that only some of the planets rotate, and thus Bellarmine was, by our modern hindsight, correct in disallowing Galileo to make such an unqualified presumption (GWW2, p. 72).
Sungenis didn't notice that he's walked into a buzz saw here. Of all things about which to chide Galileo, this is particularly ironic. First, Sungenis has his facts wrong—all of the planets in our solar system do rotate on their axes. It used to be thought that Mercury didn't, but that has since been disproven (see Mercury: Orbit and Rotation). One would think that a guy who seeks to set the entire world of astrophysics straight could get his own basic facts about our own solar system right.
But even more ironically, it happens to be precisely the planet Mercury, which is closest to the sun, that has incredibly frigid temperatures on the dark side. So thoroughly hidden from the sun's heat is that dark side that the temperatures can drop as low as -300°F. If you think that -300°F on the surface of the closest planet to the sun can be harmonized with a literal, scientific interpretation of the psalmist's statement that, "there is nothing hid from its heat", well then we have a pretty radically different view of what "scientific" and "literal" mean.
All of these observations point to one undeniable conclusion—this whole passage is a poetic description of sunrise and sunset, not a partially literal and scientific description of a physical motion of the sun around the earth. In the geocentric system is the sun's "course" or "circuit" literally from horizon to horizon? No, in that system its "course" or "circuit" literally is a circular/elliptical orbit that has no end points. It is impossible to speak literally of the end points of a circle or ellipse. Once we speak of end points then even from the geocentric vantage we are unambiguously in the realm of phenomenological language. And if it's only the language of appearances then it cannot be claimed to contribute any concrete knowledge about actual, physical motion.
The sun cannot move from "end to end" in a circular orbit around the earth because a circular orbit has no ends—in a "literal" geocentric view of things this passage results in nonsense. Only when taking this language as phenomenological—as a metaphorical description of the appearance of the sun's course from horizon to horizon—does the passage make sense. The more Sungenis presses the text for literal, scientific details of the universe, the more ridiculous the exercise gets. [Update 05/14/14: Further down in GWW, Sungenis admitted that "ends", "refers to the respective east and west horizons" and included Psa 19:4-6 as one of the passage where that is the case (see GWW3, 9th ed., p. 123.)]
And the fact is that there's no point to Sungenis' ridiculous exercise because this passage perfectly fits Pope Leo XIII's dictum in Providentissimus Deus §18, namely, that:
the Holy Ghost "Who spoke by them [the authors of Scripture], did not intend to teach men these things (that is to say, the essential nature of the things of the visible universe), things in no way profitable unto salvation." Hence they did not seek to penetrate the secrets of nature, but rather described and dealt with things in more or less figurative language, or in terms which were commonly used at the time, and which in many instances are in daily use at this day, even by the most eminent men of science. Ordinary speech primarily and properly describes what comes under the senses; and somewhat in the same way the sacred writers-as the Angelic Doctor also reminds us – `went by what sensibly appeared," or put down what God, speaking to men, signified, in the way men could understand and were accustomed to.
Sungenis' whole abortive "exegetical" enterprise makes it clear how inappropriate and futile it is to try and glean literal, scientific details from a poem. But there is, however, one statement of Sungenis's on this passage with which I agree entirely – his contention that Psalm 19, "speaks precisely the same way as Joshua 10:13".
I heartily agree. Old Testament scholars are unanimous in affirming that the specific description of the miracle of the sun and moon in Joshua 10:13 is first cast in Hebrew poetry. This strongly suggests from the outset that it's dubious to try and glean scientific details of the motion of cosmological bodies from this passage. What's more, as Old Testament scholar E. Power has pointed out, the word bô' (בּוֹא , "enter") in the latter prosaic section of verse 13 "always means 'set' when used of the sun" (A Catholic Commentary on Holy Scripture, p. 285; see Gen 15:12, 17; 28:11; Exod 17:12; Exod 22:26; Lev 22:7; Deut 24:13, 15; Jos 10:13; Judg 14:18; Judg 19:14; 2 Sam 2:24; 3:35; Ecc 1:5; Isa 60:20; Jer 15:9 (figuratively); Amo 8:9; Mic 3:6 (figuratively). Brown-Driver-Briggs defines the word thus, "of sun, set (go in, enter . . . opposed to יצא go forth, rise)" (my emphasis). This highlights the phenomenological nature of this language. In English we speak of the sun "rising" and "setting". The ancient Hebrew in both prose and poetry spoke of the sun "going forth" and "going in". But "rising", "setting", "going forth" and "going in" with respect to what? With respect to the horizon, of course. And again, once the horizon is the frame of reference for a description of the sun's course the geocentrist cannot insist that it describes literal astronomical motions, for even in their own system they would have to admit that the sun does not literally "go forth" from one horizon and "go in" to the other in its continuous orbit around the Earth. As Sungenis himself has admitted, "The geocentrist knows that the sun 'rises' or 'sets' only with respect to the Earth's horizon, and therefore, reference to a 'rising sun' in Scripture is just as phenomenal in the geocentric system as it is in the heliocentric" (GWW1, p. 226; emphasis mine). Well the same exact thing may be said about the Hebrew idiom of speaking of the sun "going forth" and "going in", which also is clearly, "with respect to the Earth's horizon". This is phenomenological language and as Pope Leo XIII insists, the Holy Spirit did not intend to teach anything about the "essential nature of the things of the physical universe" through the use of such phenomenological language.
The geocentrists would respond to this observation, I think, with a counter-assertion that the Fathers of the Church are unanimous in seeing just such cosmological details in this passage. Therefore, Catholics should be bound to such an interpretation.
But I've laid out in detail in "Geocentrism and the Unanimous Consent of the Fathers" that the Fathers don't ever present geocentrism as a matter of divine faith. I would further point out, more specifically, that when the Fathers do allude to the miracle of Joshua 10, they don't delve into physical details—they don't say "how" the miracle happened. They do see it as a miraculous, heavenly portent, yes. But it's usually commented upon to make a broader theological point, not to reveal the scientific make-up of the cosmos. Unlike the new geocentrists, the Fathers don't extrapolate to a precise scientific point, from there jump to broad conclusions about a detailed cosmological system, and then treat this physical system they imagined as a dogma of the faith. [For more details on Joshua 10, please see "Sungenis Looses What He Has Bound on Joshua 10".]
We must also keep firmly in mind that Pope Leo XIII, in Providentissimus Deus §18, stated with magisterial authority that the Holy Spirit did not put any such details of the physical universe into sacred Scripture. It should be obvious that even the Fathers of the Church can't glean from Scripture what the Church teaches that the Holy Spirit never put there in the first place.
Also recall that Pope Leo clearly taught that in issues which the Fathers don't lay down as matters of faith—tellingly the Pope speaks specifically of passages where "physical matters occur"—they may be speaking of ideas commonly held in their own times but which were subsequently found to be incorrect. Again, I've demonstrated that the Fathers do not lay out geocentrism as a matter of faith and give every indication that it was for them a matter of natural philosophy (see "Geocentrism and the Unanimous Consent of the Fathers"). Thus, according to the Magisterium, Catholics are free to hold divergent opinions on these "physical matters":
The unshrinking defence of the Holy Scripture, however, does not require that we should equally uphold all the opinions which each of the Fathers or the more recent interpreters have put forth in explaining it; for it may be that, in commenting on passages where physical matters occur, they have sometimes expressed the ideas of their own times, and thus made statements which in these days have been abandoned as incorrect. Hence, in their interpretations, we must carefully note what they lay down as belonging to faith, or as intimately connected with faith-what they are unanimous in. For "in those things which do not come under the obligation of faith, the Saints were at liberty to hold divergent opinions, just as we ourselves are" (Providentissimus Deus §19).
Pope Leo also states that,
he [the exegete] must not on that account consider that it is forbidden, when just cause exists, to push inquiry and exposition beyond what the Fathers have done; provided he carefully observes the rule so wisely laid down by St. Augustine-not to depart from the literal and obvious sense, except only where reason makes it untenable or necessity requires (ibid. §15).
The degree of special pleading necessary to maintain geocentrism as a scientific view, coupled with the broadly recognized fact that the main passage in question in Joshua 10:13 is Hebrew poetry, renders the geocentrist attempt to mine the Scriptures for scientific support both unreasonable and futile. As Catholics, we should feel completely comfortable seeing in Joshua 10 the description of a genuine miracle, while at the same time leaving the precise physical details behind that miracle as an open question.
Geocentrist Bob Sungenis insists that sacred Scripture—by his own admission, primarily the poetic psalms—contains all sorts of scientifically accurate details concerning matters of cosmology. From a distinctively Catholic perspective this assertion is particularly problematic and unreasonable because it runs directly contrary to the solemn teaching of the Magisterium (most notably in the encyclicals Providentissimus Deus by Leo XIII and Divino Afflante Spiritu by Pius XII). As we've seen in this article, Sungenis's whole attempt is abortive. Applying such an over-literal hermeneutic to passages of poetry results in contradictions, incoherencies, and nonsensical conclusions. But when he has an ideological agenda, his objectivity just goes out the window.
The new geocentrists have attempted to persuade their readers of the truth of geocentrism on the basis of the Magisterium, the Bible, the Fathers, and science. The attempt is futile. The Magisterium of the Catholic Church does not now and never has taught any cosmological system as a matter of faith. The Bible, rightly interpreted, just doesn't contain such details of the physical universe. The Fathers of the Church don't present geocentrism as a matter of divine faith. And the scientific "case" for geocentrism is a massive exercise in special pleading, gummed together with conspiracy theories.
So, once again, Catholics are ultimately left to choose between following Sungenis and the new geocentrists or following the Catholic Church.
[i] A little reflection upon the sun's apparent motion even in its annual cycle makes Sungenis' interpretation all the more untenable. It is precisely the case that as the year progresses the sun appears to move higher on its daily course, then trends lower again, then back higher. So, exactly contrary to Sungenis' contention, it is a "vertical rising" even in the case of the annual cycle. So even if this passage harmonizes with his weird contention that these words describe an annual cycle, Sungenis has blundered in his interpretation
But more importantly, it's just not reasonable to apply the word "orbit", much less "circle" (both of which he uses, the latter in GWW2) to describe the sun's annual (apparent) motion. A complex wobbly spiral would be more accurate. It's a huge stretch to apply "orbit" or "circle" to such a path and the attempt puts us very far away from "literal" language.
Frankly, I think that on some level Sungenis knows this. I think this is precisely why he's argued so hard that this is an annual cycle and not the more obvious "motion" of the sun from horizon to horizon. I think he knows that if he admits that the "ends" are the horizons then he's lost the game. The only "motion" of the sun that takes place "from one side of the heaven to the other" is from horizon to horizon. But in the geocentric system is the sun's "course" or "circuit" literally from horizon to horizon? No, in that system its "course" or "circuit" literally is a circular/elliptical orbit that has no end points. It is impossible to speak literally of the endpoints of a circle or ellipse. Once we speak of end points then even from the geocentric vantage we are unambiguously in the realm of phenomenological language. And if it's only the language of appearances then it cannot be claimed to contribute any concrete knowledge about actual, physical motion. Checkmate.
So he has to come up with some other "ends" that physically fit his system, no matter how ridiculous the exercise.
Articles by David Palm copyright © 2014-18
[Links to other sites in support of specific ideas do not necessarily imply agreement with or endorsement of any view expressed thereon.]
My Debate Challenge to the Geocentrists
Categories Select Category Credibility Fathers of the Church Flat Earth Geocentrism General Magisterium Science Scripture Shout Outs Testimonials Theology Uncategorized
When Is an Apple Not an Apple?
For the Fifth Time – The Roman Catechism Does Not Teach Geocentrism
St. Maximilian Kolbe Was No Geocentrist
Robert Sungenis: Incompetent in Physics
Geocentrist Dodges Pioneer Challenge, Part 2
Top Geocentrist Fails Pioneer Challenge
Geocentrism and Stellar Aberration: Illuminating the Earth's Motion
Paranoid Much? The "Principled" Response to Flat Earth Geocentrism
What is the Single Best Argument Against Geocentrism?
A Reader Thanks Geocentrism Debunked
Getting on the Wrong Wavelength: More Basic Physics Blunders by the Geocentrists
Flat Earth has Global Appeal while Ball Earth Geocentrism is Flat-lining
Why Geocentrism is "Junk Science"
Growing by Leaps and Bounds?
General Relativity Leaves No Room for Strict Geocentrism
Equivocation, Thy Name is Geocentrism
Sungenis Tries to Proposition His Readers
Dark Matter Illuminates Geocentric Double Standards
St. Basil "Dogmatic" on Geocentrism? Nope!
Aether, Springs, and Light: Physics Blunders in Galileo Was Wrong
Sungenis vs. Pope Benedict XV: Was Dante a Marginal Catholic?
It Really Is That Simple: Geocentrism Lacks Basic Evidence
Robert Sungenis, Physics Major?
Sungenis Fails the CMB Alignment Challenge….Twice
Conspiracies — Yeah, That Sounds Reasonable
Sungenis Followers Double Down
The "Simple" and "Scary" Mindset of Robert Sungenis
Karl Keating's "The New Geocentrists"
Geocentrism: Tempest in a Teapot or Theological Shipwreck?
Will the New Geocentrists take The CMB Alignment Challenge?
Yes, the CMB Misalignments Are a Problem for the New Geocentrists
Technical Article: The Derivation and Meaning of the CMB Anisotropy Vectors
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"It not infrequently happens that something about the earth, about the sky, about other elements of this world, about the motion and rotation or even the magnitude and distances of the stars, about definite eclipses of the sun and moon, . . . and of other such things, may be known with the greatest certainty by reasoning or by experience, even by one who is not a Christian. It is too disgraceful and ruinous, though, and greatly to be avoided, that he should hear a Christian speaking so idiotically on these matters, and as if in accord with Christian writings, that he might say that he could scarcely keep from laughing when he saw how totally in error they are." –St. Augustine, The Literal Interpretation of Genesis 1:19–20, Chapt. 19
"No; that argument about man looking mean and trivial in the face of the physical universe has never terrified me at all, because it is a merely sentimental argument, and not a rational one in any sense or degree.
I might be physically terrified of a man fifty feet high if I saw him walking about my garden, but even in my terror I should have no reason for supposing that he was vitally more important than I am, or higher in the scale of being, or nearer to God, or nearer to whatever is the truth. The sentiment of an overpowering cosmos is a babyish and hysterical sentiment, though a very human and natural one.
But if we are seriously debating whether man is the moral center of this world, then he is no more morally dwarfed by the fact that his is not the largest star than by the fact that he is not the largest mammal.
Unless it can be maintained a priori that Providence must put the largest soul in the largest body, and must make the physical and moral center the same, 'the vertigo of the infinite' has no more spiritual value than the vertigo of a ladder or the vertigo of a balloon." (G.K. Chesterton, "Man in the Cosmos," The Illustrated London News, 19 February 1910)
"The insignificance of Earth was as much a commonplace to Boethius, King Alfred, Dante, and Chaucer as it is to Mr. H.G. Wells or Professor Haldane. Statements to the contrary in modern books are due to ignorance. . . . the spatial insignificance of Earth, [was] asserted by Christian philosophers, sung by Christian poets, and commented on by Christian moralists for some fifteen centuries, without the slightest suspicion that it conflicted with their theology" (C. S. Lewis, Miracles, 78).


text:
Book as speaker
Beyad Halashon
R.I.P. Syria?
By: David M. Weinberg
Ten experts at the Begin-Sadat Center for Strategic Studies debate the implications of the Syrian civil war. They say: Israel should stay out of the conflict, but prepare for continued instability as Syria breaks up. A 2,500-word Jerusalem Post Magazine story written by me, published today.
The Jerusalem Post, November 16, 2012. Click for a printer-friendly copy.
The research associates of the Begin-Sadat Center for Strategic Studies: (Top row, from left) Mr. Amir Rapaport, Dr. Yael Bloch, Dr. Max Singer, Prof. Avi Kober, Col. (res.) Dr. Aby Har-Even, Dr. Efrat Aviv; (Center row) Prof. Stuart Cohen, Prof. Shmuel Sandler, Prof. Efraim Inbar, Prof. Eytan Gilboa, Dr. Tsilla Hershco, Prof. Hillel Frisch; (Standing) Mr. David M. Weinberg, Dr. Yaacov Lifshitz, Prof. Ze'ev Maghen, Maj. Gen. (res.) Dr. Emanuel Sakal; (Bottom row) Dr. Shlomo Shpiro, Dr. Jonathan Rynhold, Dr. Gil Feiler, Lt. Col. (res.) Dr. Moti Kedar. Absent: Dr. Liad Porat, Dr. Eitan Shamir, Col. (res.) Dr. Danny Shoham, Col. (res.) Dr. Shaul Shay, Prof. Joshua Teitelbaum.
Perhaps more than 50,000 Syrians have been killed in the almost two-year-long civil war raging just across Israel's northern border, with no end in sight. The conflict threatens to spill over into neighboring countries. In this roundtable discussion, 10 experts at the Begin-Sadat Center for Strategic Studies analyze the likely scenarios and their implications for Israel and the West. The bottom line: Israel should stay out of the conflict, but prepare for continued instability as Syria breaks up.
For how long can this conflict persist?
Prof. Joshua Teitelbaum: This is most likely to be a long, protracted war, as long as the Russians and Iranians keep supplying Syrian President Bashar Assad. He is the only Russian ally left in the Middle East, and the Mediterranean port of Tartus is important to Moscow. Don't expect Moscow to support sanctions against Assad. Iran sees Syria as key to the Shi'ite anti-Sunni axis involving Iran, Syria, Hezbollah and Iraq. They will not give up easily on Assad, either. As the conflict persists, it is possible that a Cold War-style proxy war could develop, with the West supporting an amalgam of opposition forces, and the Russians and Iranians supporting Assad.
Can Assad and his Alawite power base win out and reassert control over the country?
Dr. Max Singer: It could be years before an outcome is determined in Syria. Nevertheless, an Alawite victory, with or without Assad, is possible because Iran is giving unlimited help to the Syrian government's struggle to suppress the revolt. The minorities and the business community may be so afraid of a Sunni government led by Muslim Brotherhood figures and Salafis that they deprive the Sunnis of the support they need to defeat the government.
While it is uncomfortable to be in any way supportive of a regime as nasty as Assad's, it doesn't seem likely that a Sunni regime would kill any fewer Syrians than Assad is capable of. All the minorities are afraid of the Sunnis, and with good cause.
Prof. Efraim Inbar: Assad will not run out of ammunition, due to Russian and Iranian military assistance. And in contrast to the Egyptian army, Syrian mili-tary formations are not reluctant to shoot at civilians.
Dr. Mordechai Kedar: Iran could yet send real troops to Syria to support Assad, passing through Iraq with official invitation of the Syrian regime and Iraqi consent, something like the Saudi invasion to Bahrain. This could change the entire regional picture, since Iranian troops might stay in Syria forever, and be "invited" by the Hezbollah-dominated Lebanese government to extend their presence into Lebanon, too.
Prof. Hillel Frisch: I very much doubt that Iran is going to move an army into Syria. The Iranians don't have all that many troops, and if they did move, this would undoubtedly draw in NATO opposition.
What is the likelihood that a stable Sunni-led government could emerge from the conflict?
Prof. Shmuel Sandler: A Sunni-led federal solution will not hold in Syria. For such a shared-rule solution, what is needed is a federal political culture – which does not exist in the Arab Middle East. Lebanon tried this and failed.
Singer: During the early stages of the revolt against Assad, perhaps it would have been possible for the US and others to have assisted in transition toward a non-Alawite regime capable of resisting Muslim Brotherhood control and positively inclined toward accommodation among the minorities (instead of slaughtering and oppressing them). But the fighting has gone on for too long, and Muslim Brotherhood and Salafi elements of the opposition have grown too strong and prominent. So I no longer see the possibility of a stable and moderate Sunni-led government emerging from the conflict. There is no Great Power to enforce the terms of a compromise powersharing arrangement between the Sunnis and the minorities.
Frisch: There is slight chance that the professional Syrian army could take control of things, with the aid of both the Sunni and Alawite communities and the bureaucratic officialdom to negotiate the preservation of the state. This, if only to salvage pension plans, savings, statedirected commerce and so on. But this possibility recedes with the passage of time.
And the alternative to a stable Sunni led government is what, anarchy?
Sandler: The first and increasingly most likely possibility is the emergence of a Muslim Brotherhood dictatorship. Iran and Turkey would vie for influence and control over this state. The other possibility is that Syria disintegrates into several states or several warring fiefdoms. The de facto partition of Syria into several states is quite threatening to other Middle Eastern countries. I don't see how the other Arab states could countenance this. This would also be a threat to Turkey.
Kedar: It is clear to me that the most likely outcome of the civil war in Syria is the total collapse of all government and economic systems, and the emergence of hundreds of militias, including radical Islamic ones – meaning anarchy for years.
Over the longer term, I see the emergence of Kurdish, Alawite and Druse districts, with fairly stable self-governance, perhaps even independent statehood. This may be the most stable and preferred outcome.
Frisch: I disagree. States don't disintegrate that quickly. Lebanon, for example, hasn't really functioned as a unitary state for more than 15 years, yet it still exists as a country. I think that Syria will hold together in fragmented fashion, like Iraq does today. The Sunnis will be constantly challenged by the Kurds and Alawites, but the state will remain as one entity.
Singer: A de facto or formal division of the country – presumably among Sunni, Alawite, Kurdish, Druse and possibly Christian areas – may seem like a reasonable way to resolve the deadly antagonisms between the groups. But my impression is that is impractical because the populations are too intermixed geographically.
Also, I don't see the dominant power, whether it be Alawite or Sunni, willing to accept autonomous minority areas.
Prof. Eytan Gilboa: The opposition to Assad remains highly divided. This means that, like Libya today, Syria will continue to suffer from frequent periods of violence and instability. Enormous resources will be needed to rebuild and reconstruct Syria, but there won't be one guiding power to direct or elicit such assistance.
This will provide many opportunities for external close powers such as Turkey and Iran, and others such as the West and China, to intervene in the shaping of the new regime or regimes.
What are the implications for Israel and the region of this continuing instability?
Inbar: First of all, we can admit that Israel doesn't mind the fact that its adversaries are bleeding themselves a bit. We have no love lost for Assad. Furthermore, the conflict is exacerbating the Sunni- Shi'ite divide, and bringing Iran and Turkey into conflict, too. An outcome that reduces Russian and Iranian influence in Syria would be welcome, as well.
Secondly we should recognize that many national security issues in the eastern Mediterranean will be affected by the outcome in Syria, including the character of Cyprus, an island of great strategic importance. The eastern Mediterranean also holds enormous gas deposits that if properly developed can help Europe become less dependent on Russia and Turkey. The crisis in Syria is but a sideshow compared to the crisis over Iran's development of nuclear weapons.
Teitelbaum: Obviously the best result for both Israel and the West, regardless of who emerges on top, is a new regime that is concerned with internal development and that does not support Iran and Hezbollah. An independent Kurdistan, involving Kurds in Iran, Syria, Iraq and hopefully Turkey, would be a good development for Israel and the West as well.
Dr. Eitan Shamir: Let's not forget that the Syrian army is slowly crumbling and disintegrating.
The Syrian Army was the last military on Israel's borders that possessed full armored and infantry divisions, artillery and an air force. Assuming that Egypt and Jordan maintain their peace agreements with Israel, this means that Israel has no direct threat from a conventional military on its borders.
Dr. Jonathan Rynhold: Nevertheless, prolongation of the civil war and contraction of the regime's control over Syria's borders are likely to have negative implications regarding Israel's border with Syria on the Golan Heights. Jihadists and other elements looking to trigger widespread violence will seek to attack Israel from that border. While these do not pose a serious threat to Israel per se, changes in the region in general mean that relatively minor conflagrations can far more easily escalate to major confrontations, dragging in other actors in the region. Thus, Israel will need to be more careful about its response than previously. The requirement of deterrence will need to be balanced against the need to prevent escalation.
Shamir: Indeed, we may see the Golan border turning into no-man's-land, a safe haven for terror groups, similar to the current situation in Sinai. Or it could become a territory controlled by one hostile, strong organization, such as is the case in south Lebanon and Gaza. Either scenario means trouble for Israel.
Frisch: I see this as a low-risk possibility.
Syrian land beyond the Golan is sparsely populated, making it easy for Israel to monitor. And there are very few Israeli targets on the Golan itself. This is a manageable security environment.
Gilboa: Israel and the West are in a loselose situation. Assad's survival would be a victory for Iran and Hezbollah. His weakness might help Iran to effectively take over the country and create a zone of influence which would include Iraq, Syria and Lebanon. A new regime might be dominated by extreme Islamic factions [that] would seek to destabilize the Syrian- Israeli border.
Singer: In retrospect, one thing is very clear: Israel was wise not to deliver the Golan to Syria. Indeed, the case for keeping the Golan may grow even stronger as events unfold. It is becoming apparent that Syria is not a real country. Since its establishment, Syria ruled the Golan for only 22 years, and it certainly is not entitled to receive it again now.
What will become of Syria's chemical and biological weapons stocks?
Dr. Dany Shoham: Israel has good reason to fear that Syria's chemical and biological weapons arsenal could fall into the wrong hands – to terrorist elements within Syria, to an even more hostile Syrian regime, or to Hezbollah and Iran. If Assad sees his demise as inevitable, he could decide to unmask his ultimate weapons. While Iran has the greatest influence on Syria's crisis management, it is not clear that Iranian leaders can control Assad, and anyway Iran is far from a pillar of stability in the eyes of the international community. The neutralization of Syria's non-conventional weapons by an international force would be a blessing, but [at present] this seems a most unlikely scenario. Bombarding these arms stockpiles could result in significant environmental pollution.
Consequently Israel and the West hold limited options.
Singer: Neither the US nor Israel, probably the only countries with the ability to try to seize Syria's chemical weapons, are likely to do this. Perhaps the only scenario that would protect against the diversion of Syrian chemical weapons (apart from an Assad victory in the civil war) is a situation in which the US made a deal with the government to give it enough support against the rebels to win, in return for removal of the chemical weapons from Syria. But this is truly unlikely.
So what can Israel do in the current situation?
Sandler: The First Lebanon War taught Israel that it does not have the power to engineer political structures in the Arab world.
Rynhold: Indeed, the only circumstances in which Israel should get involved directly is if the regime looks like it is losing control of its chemical weapons or handing them to over to radical elements.
Teitelbaum: Israel should limit its involvement to intelligence gathering and preventing any leakage of the conflict onto the Golan Heights. The US should identify liberal forces, if it can, and arm them. If it can't, it should not arm anyone. A Western-imposed nofly zone would be good, if it could be done without escalating tensions with Russia.
Kedar: As long as the picture in Syria is unclear, the world – including Israel – should stay out of there. Nobody should be arming the radical Islamic groups in Syria. These people will never accept the existence of Israel, and ultimately will turn their Western-supplied weapons against the West, just as Osama bin Laden did.
Gilboa: Israel has to be prepared for new military challenges from Syria and Lebanon. But at this point, it should refrain from any intervention in words or actions. A long-term strategy might be to help the Kurds in Syria, Turkey and Iraq to fight for their independence.
Singer: There is not much that Israel can do to affect the outcome of the civil war in Syria. All it can do is prepare to physically protect itself from the results, and to use the lessons of the war to increase understanding of what Israel faces.
Inbar: While caution is needed, Israel also needs to establish deterrence by exacting a cost from those [who] shoot at Israeli targets on the Golan.
The writer, David M. Weinberg, is director of public affairs at the Begin-Sadat Center for Strategic Studies. He specializes in Israel-Diaspora Jewish relations, anti-Semitism, US and Canadian Mideast policy, and pro- and anti-Israel advocacy.
This article is excerpted from the center's December 2012 News Bulletin: www.besacenter.org.
Prof. Hillel Frisch (PhD, Hebrew University) is an expert on Palestinian and Islamic politics, institutions and military strategies.
Prof. Eytan Gilboa (PhD, Harvard University) is an expert on American-Israeli relations, US policy in the Middle East, American and Israeli politics and public opinion.
Prof. Efraim Inbar (PhD, University of Chicago), director of the Begin-Sadat Center for Strategic Studies, is a veteran authority on the Arab-Israeli conflict and strategic developments in the Mideast.
Lt.-Col. (res.) Dr. Mordechai Kedar (PhD, Bar-Ilan University) served for 25 years in IDF military intelligence specializing in Syria, Arab political discourse, Arab mass media, Islamic groups and Israeli Arabs.
Dr. Jonathan Rynhold (PhD, London School of Economics) specializes in Israeli diplomacy, US-Israel relations, and Middle East-Far East relations.
Prof. Shmuel Sandler (PhD, Johns Hopkins University) is an expert on religion, party and electoral politics in Israel, US-Israel relations and Israeli foreign policy.
Dr. Eitan Shamir (PhD, Kings College) is head of the National Security Doctrine Department in the Strategic Affairs Ministry.
Col. (res.) Dr. Dany Shoham (PhD, Tel Aviv University), a former microbiologist and chemist in the Defense Ministry, specializes in chemical and biological warfare in the Middle East.
Dr. Max Singer (JD, Harvard) is co-founder of the Washington-based Hudson Institute, and an expert on US defense policy, US-Israel relations, and long-term strategic planning.
Prof. Joshua Teitelbaum (PhD, Stanford University) specializes in Islamism, Gulf States, Saudi Arabia and pan-Arab issues.
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About David Weinberg
David M. Weinberg is a think tank director, columnist and lobbyist who is a sharp critic of Israel's detractors and of post-Zionist trends in Israel. Read more »
A passionate speaker, David M. Weinberg lectures widely in Israel, the U.S. and Canada to Jewish and non-Jewish audiences. He speaks on international politics and Middle East strategic affairs, Israeli diplomacy and defense strategy, intelligence matters and more. Click here to book David Weinberg as a speaker.
Arab affairs
CIJA
collected punditry
Immigration and Absorption
Israel-Diaspora Relations
Israeli diplomacy
Party Politics in Israel
Religion and State in Israel
Strategic Affairs
Shaked's uncertain social engineering
Rebuffing the haredi attack on hesder yeshivot
The Second Coming of Shimon Peres
What if Abbas says the magic words?
Michael Oren's Perilous Plan B
Rosh Hashana prayer for independence
Salute to Stephen Harper
My solution to the Haredi draft problem
Spiritual calculus for Israel Independence Day
American capitulation to Iran?
Beware of Beinart
Biblically-resonant Israeli wine
Canada's moral leadership
Celebrating Complexity: In Tribute to Rabbi Aharon Lichtenstein
Emasculating America
Embracing Optimism
Healing Haredi work ethics
If I forget thee, O Jerusalem
Is Netanyahu planning a unilateral move?
Is the Haredi Draft Plan a Sham?
Israel: Oh, How it has Changed!
Israel's resurgence: A spiritual calculus
J Street's Conceit
Justice for Israel
Palestinian Lies like Water
Pray for a predictable year
Proving the Bible's Popularity and Relevance
The Bakum Initiation
The Magical Peres Pill
The speech I want to hear from Netanyahu
Vacation Draft for the Haredim
Who will give me a Sunday?
Zeidy's Kvitel
Israel peace Middle East Arab-Israeli conflict Jewish Israeli-Palestinian Obama Jerusalem Orthodox democracy government Arafat Sderot settlements Peace Process Palestinian Netanyahu Iran Egypt terrorism
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When the Cold Wind Blows features two versions of an extraordinary quilt from Blackbird Designs. While pictured finished in quilt cottons, each block of the 9-block quilt would lend itself beautifully to a wool appliqué variation or to an elegant hooked rug. Pomegranates, oak leaves, winter roses and holly are just a few of the themes that make up the quilt blocks. Templates for the complete quilt are included as well as a holly and mistletoe quilt, a rose hip hooked rug, a wool applique pillow with birds and antique buttons and several more quilts.
We have kits available for many of the wool projects and will be getting them on to the website shortly!
Softcover, 128 pages and in full color with beautiful photographs.
An important note regarding all of the kits: Due to copyright limitations, you must either purchase or already own the book, A Day at Sunny Brook. We do not provide the patterns for these projects in any other form.


3 Who's Who in Hadleyville?
When Mad Men debuted, it was lavished with praise for its authenticity in portraying American life in the 1960s. Created by Matthew Weiner, Mad Men excavates the trying social issues from this tumultuous time—civil rights, gender roles, and sexual liberation—and renders them as real issues in the lives of its complex characters, paying special attention to that era's emerging twentysomethings. The show overflows with these young adults who enjoy an extended adolescent period, where they have affairs, try out new ideologies, and resist adulthood. This chapter examines two early scenes from Mad Men to untangle the complexities of this generation and their revolutions. Both scenes use versions of "The Twist" underneath activities of Mad Men's twentysomethings, and through devices both explicit and implicit, distill the Zeitgeist of this generation and encapsulate the enormity of the adolescent wave sweeping through the 1960s that helped shape our understanding of the Sixties.


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NHL's first Punjabi broadcaster talks childhood dreams, the Bonino call — and if the Oilers can get back on track
By Kieran LeavittStarMetro Edmonton
Thu., July 5, 2018timer5 min. read
EDMONTON—When Harnarayan Singh made his debut calling NHL games 10 years ago, he became the first person to broadcast pro hockey in Punjabi and has helped introduce a whole new audience to the sport along the way.
On Thursday, Singh was alongside other prominent sports personalities to discuss barriers in hockey through their own personal stories during a hockey conference at the University of Alberta.
Singh told his tale to a packed auditorium.
His dream of being a hockey broadcaster, like industry titans Ron MacLean and Bob Cole, began when he was a kid. He would watch games with his family and provide play-by-play commentary, much to the chagrin of his family, who were living in Brooks, Alta.
The small town wasn't exactly diverse and Singh knew going to school wearing his turban and silver bracelet everyday that kids looked at him differently.
Even though his dream never died while attending Mount Royal University broadcasting school and working part-time at a local radio station, people —even some of his professors — told him he'd never make it.
"When you turn on the TV, does anybody look like you?" He recalled a doctor once asking him.
Fast-forward to 2008 and Singh had landed a spot with CBC providing Punjabi commentary for NHL games on Hockey Night in Canada. He's been broadcasting the Saturday night primetime spectacle in Punjabi ever since.
In 2016, he made his English-language broadcasting debut during a Calgary Flames-Toronto Maple Leafs game. Another highlight was one of his goal calls during the 2016 Stanley Cup playoffs — a tally by the Penguins' Nick Bonino — that went viral and skyrocketed him to online fame.
After his talk, Singh, who lives in Calgary, sat down with StarMetro for a Q and A. The questions and answers have been edited for brevity and clarity.
Do you have to have a thick skin for what you do?
Yeah, and there's different reasons for that. One is just because you're different and you're doing something new. in that sense, you're fulfilling a position that is needed in the hockey world but you look so different doing it. You're representing not just yourself, you're representing your family, your community, your faith. Those are big things to have on your shoulders so when I'm standing there with a nervous excitement and hoping I do well, I'm hoping not just to pull it off for me, I'm hoping to pull it off for my colleagues and other aspiring students who are like me and wanting to make it.
I would say social media, sometimes if you start responding, it just becomes this vicious cycle. So you have to really pick and choose what are you going to respond to and try to understand where someone else is coming from and why they might be feeling that way. You know, I thought we made a lot of progress as a society but it seems like we still got a long way to go.
Punjabi hockey broadcasts bring families together
How Hockey Night in Canada comes together, controlled chaos and all
In his 25 years as NHL commissioner, Gary Bettman has been the boss, the villain and many things in between
You've been a voice for inclusion in hockey … what are some of the barriers that we still need to break through? Also, women as broadcasters, is that something we still need to get to in professional high-level sports?
I was so happy this season to see Cassie Campbell-Pascall getting more games as a colour commentator. And Sportstnet also in women's hockey, they did an all-women's broadcast where the host, the play-by-play and the colour commentator were all women. How cool is that?
If they can continue to do more of that, but not just obviously have them on that side, I mean there's so many accomplished women's hockey players who could do not just as good of a job, but a better job. Why not have more women in these roles?
We also have to figure out a way to make the game more accessible to families and kids who just want to play it for the fun side. I think its become so organized, and we're so focused on the streams to get to the next level and then eventually to be drafted into the junior leagues. But there's less information out there for the average family, or the average parent, who says, "I just want my kid to be able to play hockey for the sake of participating in the sport or for fun."
How do we make that side more, not just accessible, but get that message out there that you can play this just for fun?
What's the next step for you in your career?
I'm open to anything and I think with me, I never expected anything going into this. I just took it as it came and I always had hopes that I could someday be a part of it. But this journey has been, over the past 10 years, such a wild ride.
But I still get the nervous excitement every time we're going to call a game. So It's not anywhere close to been there, done that for me. I love being part of the game, I love being the voice of the game. Play-by-play is something that I'm passionate about and I hope to continue to make strides on the English side.
The goal call when Nick Bonino scored in the Stanley Cup final with Pittsburgh in 2016. What was that like for you? It got you worldwide attention.
I consider it a blessing, to be honest with you. That was so huge for the show, for my career. And it's funny because I've chatted with Nick Bonino about it too and we just laugh. What else can you do, right?
He's gonna carry it for the rest of his career. He's told me he walks around places and people shout it out to him all the time, and you know, I've got it. Its like we've got this bond that will go for the rest of both our careers and it's just so cool.
We got to go inside the Penguins' dressing room when they were celebrating the Cup … we surprised the players. My colleagues and I walked in and surprised the players with the Bonino call. The Stanley Cup is there, the Conn Smythe is there, the conference trophy is there. And to have the coach come up and shake our hands and say that "You guys were a part of our Cup run and we were using your goal calls to amp up the players in our video session."
I don't think as a broadcaster you can be so close and you can't ask for anything more.
What do you think about the Edmonton Oilers for next season?
I feel like it can't be as bad as it was last year. You saw Connor McDavid at the NHL awards basically say to fans that ... he promised to be better. He's a very determined individual.
In my opinion they can't be as bad as they were last year, but I think that they still need to make some roster changes for them to be considered as a serious contender again.
Kieran Leavitt is an Edmonton-based reporter. Follow him on Twitter: @kieranleavitt
Calgary, Alberta, Hockey Night In Canada, Edmonton


To chop down a tree with a chainsaw, cut a horizontal line about ⅓ of the way into the tree. Then, go 3 to 4 inches above that line and saw down at a 45 degree angle to cut out the wedge piece. Next, tie a rope ⅔ of the way up the trunk and hook the end to a hand-winch that's tied to a larger tree. Then, have another person crank the hand-winch as you saw into the tree from the opposite side of where you want it to fall. Once the tree starts falling, move away and yell "Timber!" to warn anyone who may be in the way.


The address of 3c Construction Inc is 905 Concord CT Wasilla AK 99654-6774 and the entry is assigned to the branche Construction.
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Haven't talk much about what we've eaten in the UK. Nothing much really, nothing fancy. Mostly we cooked at home. When we were on the road, we would also buy fresh produce so that we can cook in our Airbnb. The Blackwell Ox Inn(Carlton in Cleveland, Stokesley TS9 7DJ, United Kingdom) is one of the eateries we went when we were there. One day, we decided to have Thai food, that's why we ended up here.
This is the place my sister will go if they want to have some Asian food. I've never been to Thailand so I have no idea how the actual Thai food would taste. However, I would say that the food here is not so bad. Very rich in flavour that would suit many general Asian palette, not very spicy which is suitable for the Caucasians. I don't quite remember what we ordered too ;p The photo here is green curry.
Right: No idea what's this!! 😛 Hahaha… I guess it's coconut soup.
Right: Pad Thai was my least favourite. It's just weird LOL!! Doesn't look and taste like the Pad Thai I know. More like just normal fried noddle hahaha!
Okie dokie, I have no intention to talk much or review about the food. Just to post it for my own record. If you noticed, I blogged less about food these days. Well… For food I've been eating daily, they can be found in my Instagram, I post more food there than this blog because it's faster and easier. Blog needs more work and time to come out with. Do follow my Instagram for more food and my generally my daily updates.


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The Reserve Bank of India (RBI) has announced it has relaxed some of the trading conditions for the import of gold following several increases to import duties last year.
Hiking the tax rate, which began 2013 at 2 per cent and ended the year at 10 per cent, was a decision made in an effort to reduce the country's current account deficit.
This had risen to a record level of 4.8 per cent of gross domestic product (GDP) in 2012-13 – the equivalent of US$88.2 billion. Estimates currently put the deficit at US$32 billion or 1.7 per cent of GDP, indicating the rise in gold levies has worked.
The measure has also improved the rupee's financial strength, with the currency slipping to sub-58 level against the dollar, having been as high as 68 in August.
With India's deficit under control, the RBI revealed select trading houses – in addition to already permitted banks – can now purchase precious metals to boost exports.
Previously, the central bank had imposed a 80:20 rule on select financial institutions, which meant one-fifth of all imported gold must be earmarked for export. The remaining 80 per cent could go to domestic uses.
However, the RBI has now expanded the scheme past just banks and now other organisations can take advantage of the initiative.
"Star trading houses [and] premier trading houses, which are registered as nominated agencies by the director-general of foreign trade, may now import gold under 20:80 scheme," the RBI said in a statement.
Lobbying from traders
Part of the reason the country's central bank has eased restrictions is because a number of industry organisations lobbied for change after the gold import duties affected the success of India's jewellery industry.
Gold bullion dealers, trade bodies and jewellers themselves made representations to the RBI, and the organisation subsequently agreed to allow more imports.
"Taking into account such representations and in consultations with the Government of India, it has been decided to modify the guidelines for import of gold by the nominated banks, agencies [and] entities," the bank added.
Financing rules have also been eased, allowing banks to provide gold metal loans to jewellers across the country.
The news was welcomed by the All India Gems and Jewellery Trade Federation, which told Bloomberg that inbound shipments could expand by up to 10 to 15 tonnes a month.
"Supply will increase, bringing down the prices and premiums in the local markets and we will see demand improving," said Bachhraj Bamalwa, a director with the federation.
According to Mr Bamalwa, the fees jewellers typically pay to importing banks and gold bullion dealers could drop to $40-50 an ounce in the next two weeks, slumping as much as 50 per cent on the $90 per ounce currently.
However, gold import taxes remain at 10 per cent and the 80:20 rule requires the precious metals put aside for export to be shipped out before another consignment can be ordered. This lack of gold supply has led to a smuggling rise in the country.
Reserve Bank of India relaxes gold import rules
November 19, 2014 by Guardian Vaults
Posted in Gold and Silver News


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