From “Shock and Awe” to Asymmetric Warfare in Modern Military Warfare

This study aims to present the strategies from “Shock and Awe” to asymmetric warfare in modern military warfare. The main points in the article are: Introduction: The lessons of a war - The Yom Kippur War; In the years before the Yom Kippur War; After the Yom Kippur War, the American military understood that it had to focus on mobile and rapid warfare against regular armies, an issue that had been neglected over the past decade; The “Shock and Awe” battle strategy. In conclusion: a very important element for coping with asymmetric warfare is the psychological strength of the civilian population. As stated, one of the ways of warfare of the weak side against the strong side is the marking the psychological sensitivity of the civilian population of the strong side as a target. A psychological attack on the civilian population can manifest itself in the launching of missiles at it, the control of its information, the multiplicity of casualties of its soldiers and the sowing of a sense of frustration in it due to prolonged confrontation.

First Attempt

This chapter begins with detailing the author's travel to Rochester for the upcoming surgery and the final pre-op tests. The chapter recounts the experience the author went through from the rigorous process and evaluation of managing the evaluation and testing schedule, working to get the blood pressure down, handling the packing and shipping for the lab kits, and staying healthy. It then presents all the risks of the surgery including the possibilities of bleeding and infection, and the unlikely event of needing to convert to an open procedure with a much more significant incision and longer recovery time. It also highlights the author's final appointment scheduled with a social worker assigned to her donor advocate. Ultimately, the chapter focuses on how the author managed her time in Rochester after the recipient's doctors found a lung infection and postponed the surgery. With the sudden turn of events, the chapter narrates the author's plan to just attend Yom Kippur Kol Nidre services, drive to the Twin Cities, and spend Yom Kippur day with her son and daughter-in-law.

A single day fasting may increase emergency room visits due to renal colic

We aimed to explore whether a single-day of fasting (SDF) increase emergency room (ER) visits due to renal colic (RC). We elected to concentrate on Yom-Kippur (i.e.: SDF), the holiest day in Judaism. Food and liquid consumption is prohibited during this day for 25 h, and an estimated 50–70% fasting rate is observed. SDF always takes place between mid-September and mid-October during which the temperature in the Middle-East ranges between 19 and 30 °C. ER visits for RC between 01/2012 and 11/2019 were reviewed, and the Gregorian days on which SDF occurred were retrieved. The number of ER visits for RC was compared between SDF and the surrounding days/months as well as to another single-day "standard" holiday (SDSH) that precedes SDF in 10 days and is not associated with fasting. Of 11,717 ER visits for RC, 8775 (74.9%) were males. Male:Female ratio was 3:1. The mean daily number of ER visits for RC during the 3 days following SDF was 6.66 ± 2.49, significantly higher compared with the mean annual daily visits (4.1 ± 2.27, p < 0.001), the mean daily visits during the week prior to SDF (5.27 ± 2.656, p = 0.032), and the mean daily visits during September (5.06 ± 2.659, p = 0.005), and October (4.78 ± 2.23, p < 0.001). The mean number of ER daily visits for RC during the 3 days following SDSH, 5.79 ± 2.84, did not differ compared with the mean daily visits during September and October (p = 0.207; p = 0.13, respectively). It was lower compared to SDF, however statistically insignificant (p = 0.285). A single-day fasting may increase ER visits for RC. The mechanism underlying this phenomenon is unknown.

The Final Judgement as Ritual Purgation of the Cosmos: The Influence of Scapegoat Traditions on Matt 25.31–46

In this article, I argue that Leviticus 16 and early Jewish Day of Atonement traditions have influenced the imagery of the sheep and the goats in Matt 25.31–46. The ritual shading that this judgement scene acquires in light of its use of Yom Kippur imagery fits well into Matthew's overarching interest in moral purity. The drama of moral impurity in the Gospel of Matthew concludes with the Son of Man's eschatological purgation of iniquity from the cosmos in a manner reminiscent of the yearly expulsion of moral impurity from Israel's temple by means of the scapegoat ritual. Building on the insights of scholars who have attempted to demonstrate Matthew's knowledge of Son of Man traditions attested in the Parables of Enoch, this article also contends that Azazel traditions contained in that same Enochic booklet have influenced the portrayal of the goats’ banishment in Matt 25.41, a conclusion that becomes more probable in light of Matthew's unique application of the Asael tradition attested in 1 En. 10.4 at the end of his Parable of the Wedding Feast (Matt 22.13).