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[mr-aftons-rotting-pussy]

i need to draw........ more love hospita l....... fanart...... rawr!!!!!!

[thepitofjob]

Job 30: 16-19. "The Garments."

Off to the garment factory we go. Fabric and clothes, colors and styles are discussed in detail in the Torah. They are an elaborate Kabbalah that explains the superimpositions of the mind upon the Self. Jews unlike other religions believe the Self can be added to like a walk in closet. Other religions teach the Self must be empty, the Torah Fashion Catalog says the closet must be full and lively. The new god, according to the Torah of Ruth is the fur coat or the expensive Italian bomber jacket within the collection. One is told by the Ruth Torah not to wear God, a naked spirit down the street and attempt to make an identity for the Self. The process of adding garments to the frame, according to Ruth culiminates with infatuation, that is, letting the right one in.

The wrong one is called a household god. No gay male teen boys, please. Those need their mothers, not wives or husbands. One cannot wear the impressions of another immature adult upon oneself. That is a recipe for doom and failure:

16 “And now my life ebbs away;     days of suffering grip me. 17 Night pierces my bones;     my gnawing pains never rest. 18 In his great power God becomes like clothing to me[d];     he binds me like the neck of my garment. 19 He throws me into the mud,     and I am reduced to dust and ashes.

How to shop for the Jewish Self called Shoftim is detailed in the Book of Judges. Our sages called the identity "Mister Lightning Bolt" a term for Jews that is very flattering. The process of adoring the lightning is specific, read the book. Here in the Book of Job it is referred to only in brief.

The way a boy or man conceives of himself within and without clothes that attains to Shabbos is the right set of clothes. This might mean a tuxedo one moment, a t-shirt and shorts the next, or a speedo bathing suit, which is as revealing as one can get without being put under arrest.

Modesty is not recommended by the Torah. It is far too shy for the purposes named within. Why? Life ebbs and the body will ebb. Eventually it will become unpresentable. That is the time for modesty, not before. Young persons living with their parents must not be immodest. This topic is exhausted in Bereshit first thing. After Bereshit one must not let the body go to waste before it gets fugly. This is why fashion consciousness is an important aspect of Jewish life.

For the rest, the Values in Gematria are:

v. 16-17: My gnawing pains never cease. Gnawing is unspent strength. It represents a desire to put the counsel to the test in a manner that is not broken. For centuries we have known of the importance of being a Jew and looking like one, but also avoid feeling like one. Those days are over.

The Number is 7863, זחוג‎‎, zachug, "a man of pure pleasures."

Ritual purity is the objective of the Shoftim. One must not wear dirty clothes. This does not mean one can't go be the big daddy at the bath house. This means one must be cautious and prepared for the consequences of one's actions intrinsically and execute the adventure in a manner that is mistake free.

There must not be mistakes. This is the meaning of Shabbos and Shabbat. Shabbos is "happiness in exchange for effort." Shabbat is the exhaustion of the effort, happiness that requires no work.

The Es, the tree found in Eden represents all of the former and their opposites. Recall Es is the reason Adam and Eve became sexually active and realized they needed to change their clothes. We did not follow their story long enough to learn if Adam came in the door one day loaded for bear tied Eve to a surgical table, and they laughed like shamless stuck pigs all day as signs they overcame their shame and became real people one day, but that was the hope.

"Good and bad must eventually give way to the Es, the Tree of Experience."

v. 18-19: The power of God is my clothing. I am reduced to dust and ashes. Dust is 394, גטד‎‎‎, getad, ‎‎‎"a moment in love."

Ashes are 194, אטד‎‎, atad, brambles, "the thorn bush."

An audience with the Great Cherub of Sinai cannot be foregone if one wants to be Shoftim. Once He is able to fall in love with a Jewish man or woman He will greet you where you are.

The Number is 6308, ול‎ח‎, velch, "to be moist or humid."

"Judaism and Hebrew are very weird in their descriptions of the coming out process. Every person undergoes differentiation and must come out. Judaism says we get wet, then we dry out, then we get drunk, it is confusing. The following is a decent explanation for how wetting, moistening, and drying pertain to the audience with Ha Shem and the donning of the Jewish Self:

The verb יבש (yabesh) means to wither; to be or become dry (Joshua 9:5, Isaiah 15:6, Amos 4:7). There are some other verbs that basically mean to dry or dry up, but yabesh is used predominantly to indicate withering of plants and vegetables (or even souls or body parts). Oddly enough, typically this verb is used to describe the dryness of the earth after the flood of Noah recedes (Genesis 8:14), and the dryness of the Reed Sea that allows Israel to escape from Egypt (Joshua 2:10).

This verb's derivatives are:

The adjective יבש (yabesh), meaning dried (Numbers 6:3) or dry (Nahum 1:10, Job 13:25).

The feminine noun יבשה (yabbasha), meaning dry land (Exodus 4:9, Nehemiah 9:11, Isaiah 44:3).

The feminine noun יבשת (yabbashet), also meaning dry land. This variant is used only in Psalm 95:5 and Exodus 4:9."

We have to get wet even drown in order to become intelligent. Little kids fall down or burn their hands on the stove, then they learn and don't do it again. The Water of Moses is the experience of profound angst at the prospect of falling down as a separate self-determined soul. Man can fall down, but he must not be kept down. This is what is meant by Moses.

When a man stands up in the Desert of Zin, literally and figuratively and discovers he suddenly has another master between his thighs he must contend with forever, this is when the audience with Ha Shem and the receipt of the Decrees and the Mishpatim are needed. They were not given to oppress Jews, but to train a man who is potent and fertile how to remain on his feet and stay out of trouble.

To dry out is the relieve oneself of the need for constraints, and to work not against the flesh but for the Self.

We will revisit this in the next frame.

[grisuno]

Rooting HackTheBox Forest ldapsearch windapsearch Kerberos attacks GetAD...

[nguyen-le-hong-minh]

CTS B Wk 3: This Is How You Connect With Society ꩜ .ᐟ

In my opinion, as designers, we have the skills to create solutions to bridge different communities and address social issues, hence it's important to learn how to collaborate and converse to reach the goal (O’Donoghue).

And that was exactly what we practiced in class. We were tasked to do a short film in 45 minutes with 3 other classmates, which reflects a social issue in Singapore. Due to us being mostly foreigners, we chose the issue of not understanding Singlish, Singapore's "unofficial language".

After that, we had a mini film fest in the studio. The groups that caught my attention the most were Keane's group who acted as entitled influencers with shaky cameras trespassing properties for views, whom we see often on social media, and Adeline's group who portrayed inflation and took "an eye and a leg" to purchase food literally. All the films that left me with a lasting impression had something relatable or familiar to my lived experiences, explaining why the pieces of media that have the most impact often involve real identities and real stories, because people see themselves in there (Emotional appeal in ad creatives: Establishing a deeper connection).

An example is this advertisement for Tet Holiday (Lunar New Year) from Kinh Do.

With the message "A small invitation can make somebody's spring", this story represents the Vietnamese people who cannot travel back to their hometown for Tet and yearn for familial warmth. It uses its baked goods as a semiotics to express joy and reunion, which the neighbor gave to the male lead, representing him sharing New Year spirit with the young man. This advertisement deeply connects with relatable viewers and shares their goods as a fragment of home, successfully bridging the company and customers closer.

In conclusion, to be a great art practitioner, you have to be socially engaged and aware, because it can make a great difference when you can touch people's hearts.

(300 words)

References:

O’Donoghue, Jack. “Designing for Social Good: How Designers Can Make A Difference.” MakeIterate, makeiterate.com/designing-for-social-good-how-designers-can-make-a-difference/. Accessed 14 Sept. 2024.

“Emotional Appeal in Ad Creatives: Establishing a Deeper Connection.” GetAds, 19 June 2023, www.getads.co/blog/emotional-appeal-in-ad-creatives/#:~:text=A%20well-crafted%20narrative%20that%20elicits%20empathy%20and%20connects,evoke%20emotions%20that%20resonate%20deeply%20with%20the%20audience.

Kinh Do. “Cùng Kinh Đô - Tết Vui Chuyện Sum Vầy” YouTube, YouTube, www.youtube.com/watch?v=zyMvhI5X7Qw. Accessed 14 Sept. 2024.

[onion-99]

It's ok :)

I told one of them that I just need them to stay away until I feel like interacting again after that post and they got it and didn't even getad at me (but I'm pretty sure they are some sort of nd too lmao)

How do I say "please leave me alone when I'm in a bad mood" in neurotipical

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[letyouknowinc]

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[bagelman]

I just wish my family would leave me alone sometimes. I love them but fuck I lived here alone 9 years, they move here unannounced and expect me to dance on queue

[ilajue]

are terms like butch and femme exclusive to lesbians or can any saphics use them ? like I really identify with the term femme but also idk if I'm fully gay like all the way lesbian I've always just said queer

[pepsiwatermelon]

cracker

Ok

[kinnatone]

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[keithbangkok]

‘San Sebastian’ in the Maria Am Getade, Vienna, by Keith Miller

Collage, sepia, watercolor, gouache, 8.5in. by 3in.

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[kizantei]

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[letyouknowinc]

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