cyanic-selkie/wikianc huggingface dataset:
DC Studios
DC Studios
Tak lama setelah Hamada meninggalkan posisi CEO, James Gunn dan Peter Safran diterjunkan untuk menjabat sebagai ketua dan CEO studio dan DC Films diganti namanya menjadi "DC Studios". Kedua orang ini ditugaskan untuk mengawasi produksi film, televisi, dan animasi di bawah label DC, melapor langsung ke David Zaslav, sambil juga bekerja bersama tetapi secara independen dari kepala divisi lain. Gunn mengawasi pengembangan kreatif proyek-proyek DC, sementara Safran mengawasi sisi produksi. Peran mereka dimulai secara efektif pada tanggal 1 November tahun yang sama. Pada bulan November, Gunn mengatakan bahwa studio akan fokus pada beberapa proyek live-action dan animasi DCU, tetapi juga menyatakan bahwa mereka akan menerima tanggapan dan keluhan penggemar, dan mengonfirmasi semua proyek DC selanjutnya akan dirilis di bawah bendera DC Studios.
Kritik atas mandat "yang digerakkan oleh sutradara"
DC Films dipromosikan sebagai memiliki mandat "yang digerakkan oleh sutradara", namun disambut dengan skeptis. Aktris Suicide Squad, Margot Robbie, yang memerankan Harley Quinn dan produser beberapa film terkait Harley Quinn yang akan datang menyatakan bahwa produser (DC) harus mempercayai visi sutradara mereka. “Di DC Universe, juga, begitu Anda memutuskan siapa sutradara Anda, dan mereka memiliki visi, Anda harus mengaktifkan visi itu dan melangkah di saat-saat untuk mempertahankannya, jika perlu. Saya pikir begitulah caranya. Saya pikir itulah yang harus dilakukan seorang produser," kata Robbie. Joss Whedon, yang disewa untuk melakukan pemotretan ulang untuk Justice League, awalnya menginginkan urutan pembukaan yang lebih lucu melibatkan Batman. Namun, alih-alih mengikuti visi Whedon, studio memutar adegan untuk membuatnya serius Whedon juga berurusan dengan tekanan studio untuk membuat film lebih lucu dan lebih ringan di belakang ulasan negatif Batman v Superman: Dawn of Justice karena nada gelapnya. Dia juga bertugas membuat film di bawah dua jam. Sutradara Rick Famuyiwa, yang semula terlibat dalam film Flash yang akan datang, meremehkan Justice League atas keberhasilan Black Panther, yang melampaui total kotor AS dari Justice League hanya dalam empat hari dan menjadi salah satu film terlaris di Marvel Cinematic Universe. Dia berpisah dari Warner Bros. karena perbedaan kreatif. Pada November 2017, dilaporkan bahwa studio ingin menyusun kembali Kiersey Clemons yang merupakan pilihan Famuyiwa untuk bermain Iris West. Adegannya dipotong dari Justice League. Itu juga mengisyaratkan bahwa itu adalah keputusan studio untuk menjauh dari pandangan Famuyiwa tentang Flash.
Mantan
mantan Presiden DC Entertainment dan CCO (Februari 2010—Juni 2018), dan mantan co-runner DCEU (2015—Juni 2018).
Rikitea
Rikitea adalah kota kecil di Mangareva, yang merupakan bagian dari Kepulauan Gambier di Polinesia Prancis. Mayoritas penduduk pulau tinggal di Rikitea. Pulau ini merupakan protektorat Prancis pada tahun 1871 dan dianeksasi pada tahun 1881.
Sejarah
Sejarah kota ini berawal dari era ketika pulau itu pertama kali dihuni oleh orang-orang dari Kepulauan Marquesas pada tahun 1100 Masehi. Kapten James Wilson dari London Missionary Society tiba pada tahun 1797 di Duff, menamai pulau-pulau tersebut berdasarkan nama Laksamana Inggris, James Gambier, yang telah memfasilitasi ekspedisinya.
Sebelum kedatangan misionaris Katolik, kanibalisme dipraktikkan di bawah kekuasaan raja-raja setempat. Pastor Prancis Picpus, Pastor François Caret dan Pastor Honoré Laval, dari Kongregasi Hati Kudus, tiba di sini dari Chili pada tahun 1834. Pastor Hippolyte Roussel, yang telah tiba di Rikitea dengan lebih dari 100 orang Rapa Nui pada tanggal 4 Juli 1871, mengemban tugas misi Rikitea Laval, dan bertugas di sana sampai dia meninggal pada tahun 1898. Populasi 9.000, yang disebutkan oleh beberapa orang ketika Laval tiba, dianggap sangat dilebih-lebihkan. Pada tahun 1825, populasi diperkirakan mencapai 1500. Ketika para misionaris tiba pada tahun 1834, mereka menghitung 2.124 jiwa. Meningkatnya kontak dengan dunia luar membawa penyakit menular ke Mangareva yang mengakibatkan hancurnya populasi. Sudah ada beberapa epidemi besar sebelum tahun 1863, termasuk yang dikatakan telah membunuh setengah dari populasi. Kisah tentang Laval yang mendorong penduduk ke kematian mereka disebarkan oleh seorang hakim Prancis, Louis Jacolliot, yang mencoba-coba okultisme dan memiliki dendam terhadap Laval dan ingin mendiskreditkannya. Pernyataan adanya 9.000 orang penduduk di pulau-pulau tersebut, maka seharusnya ada jejak tempat tinggal di lereng bukit karena sedikitnya tanah datar, tetapi tidak ada bukti rumah yang pernah dibangun di sana. Juga, jika 8.500 orang meninggal karena Laval, akan ada sejumlah kuburan, atau setidaknya kuburan massal, tetapi tidak ada.
Geografi
Rikitea adalah kota pelabuhan dan pusat wisata yang terletak di Mangareva Lagoon, yang berisi sejumlah motu. Wilayah ini berada 1.650 kilometer (1.030 mil) tenggara Tahiti, ke Utara Garis Balik Selatan. Ketinggian rata-rata kota adalah 8 meter (26 kaki).
Total populasi pulau itu adalah 1384 dan kebanyakan dari mereka tinggal di Rikitea.
Dua gunung, Gunung Duff (482 meter (1.581 kaki)) dan Gunung Mokoto (129 kaki (39 m)), yang dapat didaki melalui jalan setapak, berada di utara kota. Pendakian ke puncak Duff memakan waktu sekitar 90 menit. Batu-batu yang ditemukan di bukit digunakan oleh suku Mangarevan untuk memprediksi cuaca dan melihat perahu yang menuju pulau tersebut. Gunung ini ditutupi dengan rumput aeho yang tinggi.
Merapi, Merapi Barat, Lahat
Merapi adalah salah satu desa di Kecamatan Merapi Barat, Kabupaten Lahat, Sumatera Selatan, Indonesia.
Rikitea
Transportasi
Kota ini dapat diakses melalui udara dan kapal. Sebuah bandara terletak di Mou Totegegie, 9 kilometer (5,6 mi) Timur Laut. Dari bandara, tersedia perahu yang menjadi satu-satunya akses ke Rikitea. Penerbangan beroperasi dari Pape'ete dan memakan waktu empat setengah jam. Perjalanan dengan kapal hanya dimulai dari Pape'ete, dengan perjalanan 21 hari, dan berhenti di empat pulau lain sebelum tiba di Rikitea. Jalan sepanjang 28 kilometer (17 mil) mengelilingi seluruh pulau.
Simbol kota
Pastor Honoré Laval membangun 116 bangunan batu dan lengkungan, serta jalan. Bangunan termasuk istana yang diapit dengan folly, serta Katedral St. Michael yang juga memiliki folly yang khas. Strukturnya dibangun dengan balok-balok batu karang berbentuk. Beberapa bangunan yang berasal dari zaman Laval masih ada, seperti menara pengawas di pantai dan menara, sisa-sisa istana yang dibangun untuk Maputeoa, raja terakhir pulau itu. Ruang bawah tanah Raja Maputeoa berada di Kapel St. Pierre di belakang Katedral St. Michael neo-Gotik.
Kota ini juga memiliki kantor pos, beberapa toko, bangunan militer, ruang medis, dan sekolah. Akomodasi yang perlu diperhatikan termasuk Chez Pierre et Mariette di dekat dermaga, dengan tiga kamar, dan Pension Bianca et Benoit, di bagian selatan kota.
(98139) 2000 SG53
(98139) 2000 SG53 adalah sebuah asteroid. Asteroid ini merupakan bagian dari asteroid Troya Yupiter, yang terletak di orbit Yupiter. Eksentrisitas orbit asteroid ini tercatat sebesar 0.070, sementara magnitudo mutlaknya adalah 12.4.
Pembentukan
Seperti asteroid secara keseluruhan, asteroid ini terbentuk dari nebula matahari primordial sebagai pecahan planetisimal, sesuatu di nebula matahari muda yang tidak cukup besar untuk berubah menjadi planet.
Naras Hilir, Pariaman Utara, Pariaman
Naras Hilir (bahasa Minangkabau: Nareh Hilia) adalah sebuah desa yang berada di wilayah Kecamatan Pariaman Utara, Kota Pariaman, Provinsi Sumatera Barat, Indonesia.
Acidiostigma bimaculata
Acidiostigma bimaculata adalah spesies lalat yang tergolong famili Tephritidae. Spesies ini juga merupakan bagian dari ordo Diptera, kelas Insecta, filum Arthropoda, dan kingdom Animalia.
Kebanyakan anggota spesies ini bertelur dalam jaringan tumbuhan, tempat larva menemukan makanan pertamanya setelah lahir. Lalat dewasa biasanya berumur sangat pendek. Beberapa hidup selama kurang dari seminggu.
Perpustakaan John Rylands
Perpustakaan John Rylands (John Rylands Library) adalah bangunan dari era akhir-Victoria neo-Gotik di Deansgate, Manchester, Britania Raya. Perpustakaan ini dibuka untuk umum pada tahun 1900, didirikan oleh Enriqueta Augustina Rylands untuk mengenang suaminya, John Rylands. Perpustakaan John Rylands dan perpustakaan Universitas Manchester bergabung pada bulan Juli 1972 menjadi Perpustakaan Universitas John Rylands Manchester; sekarang adalah bagian dari Perpustakaan Universitas Manchester.
Koleksi khusus yang dibangun oleh kedua perpustakaan semakin terkonsentrasi di bangunan Deansgate. Koleksi khusus ini, diyakini adalah salah satu yang terbesar di Britania Raya, meliputi abad pertengahan manuskrip dan contoh-contoh dari percetakan dini di Eropa, termasuk Alkitab Gutenberg, koleksi terbesar kedua hasil cetakan William Caxton, dan koleksi paling luas dari edisi Aldine Press Venesia. Rylands Library Papyrus P52 memiliki klaim untuk menjadi teks Perjanjian Baru paling tua yang terlestarikan. Perpustakaan menyimpan surat-surat pribadi dan surat-surat dari para tokoh, di antaranya Elizabeth Gaskell dan John Dalton.
History
Enriqueta Rylands purchased a site on Deansgate for her memorial library in 1889 and commissioned a design from architect Basil Champneys. Rylands commissioned the Manchester academic Alice Cooke to index the vast library of the 2nd Earl Spencer which she had purchased and another collection of autographs. Mrs Rylands intended the library to be principally theological, and the building, which is a fine example of Victorian Gothic, has the appearance of a church, although the concept was of an Oxford college library on a larger scale. Champneys presented plans to Mrs Rylands within a week of gaining the commission. Thereafter frequent disagreements arose and Mrs Rylands selected decorative elements, window glass and statues against his wishes.
Champneys was given the honour of speaking about the library at a general meeting of the Royal Institute of British Architects and was awarded a Royal Gold Medal in 1912. The library was granted listed building status on 25 January 1952, which was upgraded to Grade I on 6 June 1994.
The core of the library's collection was formed around 40,000 books, including many rarities, assembled by George Spencer, 2nd Earl Spencer, which Mrs Rylands purchased from Lord Spencer in 1892. She had begun acquiring books in 1889 and continued to do so throughout her lifetime. After its inauguration on 6 October 1899 (the wedding anniversary of John Rylands and Enriqueta Tennant) the library opened to readers and visitors on 1 January 1900.
The John Rylands Library and the library of the University of Manchester merged in July 1972 and was named the John Rylands University Library of Manchester. Special collections built up by both libraries were progressively concentrated in the Deansgate building.
The building has been extended four times, the first time to designs by Champneys in 1920 after the project was delayed by World War I. The Lady Wolfson Building opened in 1962 on the west side and a third extension, south of the first was built in 1969. In January 2003, an appeal to renovate the building was launched. Funds were generated from grants from the University of Manchester and Heritage Lottery Fund and donations from members of the public and companies in Manchester. The project, Unlocking the Rylands, demolished the third extension, refurbished parts of the old building and erected a pitched roof over its reinforced concrete roof. Champneys designed a pitched roof but Mrs Rylands was advised that an internal stone vault would reduce the fire risk and it was not built. The £17 million project was completed by summer 2007 and the library reopened on 20 September 2007.
Location
By the nineteenth century Manchester was a prosperous industrial town and the demands of cotton manufacturing stimulated the growth of engineering and chemical industries. The town became 'abominably filthy' and was 'often covered, especially during the winter, with dense fogs ... there is at all times a copious descent of soots and other impurities'. This, and the overcrowded site, created many design problems for the architect. During the century most textile manufacture moved to newer mills in the surrounding towns while Manchester remained the centre of trading in cotton goods both for the home and foreign markets but pollution from burning coal and gas remained a considerable nuisance.
The site chosen by Mrs Rylands was in a central and fashionable part of the city, but was awkward in shape and orientation and surrounded by tall warehouses, derelict cottages and narrow streets. The position was criticised for its lack of surrounding space and the fact that the valuable manuscript collections were to be housed in "that dirty, uncomfortable city ... [with] not enough light to read by, and the books they already have are wretchedly kept" (written in 1901 about the Crawford MSS.) Mrs Rylands negotiated Deeds of Agreement with her neighbours to fix the heights of future adjacent buildings. The permissible height of the building was fixed at just over 34 feet, but it was suggested that it could be taller at the centre if there was an open area around the edges, at the height of buildings that had been demolished to make way for the construction. Champneys incorporated this suggestion into his design, setting the two towers of the facade twelve feet back from the boundary and keeping the entrance block low, to allow light into the library. He designed the building in a series of tiered steps with an almost flat roof to give a 'liberal concession' to the neighbours' 'right to light'.
Exterior
The library was built on a rectangular plan and subsequent extensions are to the rear. It was designed to resemble a church in a decorated neo-Gothic style with Arts and Crafts details. It is constructed of Cumbrian sandstone, the interior a delicately shaded 'Shawk' stone (from Dalston, varying in colour between sand and a range of pinks) and the exterior, dark red Barbary stone from Penrith. built around an internal steel framed structure and brick arched flooring. The red 'Barbary plain' sandstone, which Champneys believed 'had every chance of proving durable' for the exterior, was an unusual choice in late Victorian Manchester. It proved relatively successful, as an inspection by Champneys in 1900 revealed little softening by the 'effects of an atmosphere somewhat charged with chemicals' although, by 1909 some repairs were needed.
The library has a crypt above which the building has two unequal storeys giving the impression of three. The ornate Deansgate facade has an embattled parapet with open-work arcading under which is a central three-bay entrance resembling a monastery gatehouse. Its two-centred arched portal has doorways separated by a trumeau and tall windows on either side. Above the doors are a pair of small canted oriel windows. Surfaces are decorated with lacy blind tracery and finely-detailed carving. The carving includes the "J. R." monogram, the arms of Rylands, the arms of Rylands' native town, St Helens, and those of five English, two Scottish and two Irish universities and those of Owens College. On either side of the entrance portal are square two-storey two-bay wings with plain walls with a string course containing grotesques and large octagonal lanterns. Behind the entrance portal flanked by square towers is the three-light east window of the reading hall. It has reticulated tracery and shafts in a similar style to the parapet. In front of the library are Art Nouveau bronze railings with central double gates and lamp standards.
Interior
The main reading room on the first floor, 30 feet above the ground and 12 feet from all four boundaries, was noted for the pleasant contrast between the 'sullen roar' of Manchester and the 'internal cloister quietude of Rylands'. It was lit by oriel windows in the reading alcoves supplemented by high clerestory windows along both sides. Embellishments in the reading room include two large stained glass windows with portraits of religious and secular figures, designed by C. E. Kempe; a series of statues in the reading room by Bridgeman's of Lichfield; and bronzework in the art nouveau style by Singer of Frome. The portraits in sculpture (20) and stained glass (40) represent a selection of personages from the intellectual and artistic history of mankind. The western window contains "Theology" from Moses to Schleiermacher; the eastern "Literature and Art" (including philosophy). The portrait statues of John and Enriqueta Rylands in white marble, in the reading room, were sculpted by John Cassidy who also executed the allegorical group of 'Theology, Science and Art' in the vestibule.
Aside from the main library and reading room with gallery above, the design incorporated Bible and map rooms on the first floor, and conference (lecture) and committee rooms on the ground floor, part of which was intended to be a lending library but never operated as such. A caretaker's house was incorporated in the building until it was demolished for the extension of 1969.
Technology
Electric lighting was chosen as the cleanest and safest alternative to gas but, as the use of electricity was in its early stages, the supply (110 volts DC) was generated on-site. This took some years to achieve due to the inexperience of contractors, but the library became one of the first public buildings in Manchester to be lit by electricity and continued to generate its own supply until 1950.
Champneys suggested that, in order to protect the books and manuscripts, 'it will be very desirable to keep the air in the interior of the building as clear and free from smoke and chemical matter (both of which are held in the air of Manchester) as may be possible'. The ground floor was built with numerous air inlets and, although his client felt it would prove impossible to exclude foul air, Champneys installed jute or hessian screens to trap the soot, with water sprays to catch the sulphur and other chemicals, which was a very advanced system for the period. Internal screen doors were employed in the entrance hall to prevent the air being 'fouled by the opening of the outer doors' with internal swing doors between the circulation areas and the main library to 'preserve the valuable books from injury'. By 1900 the ventilation system had evolved to include electric fans to draw in air at pavement level through coke screens sprayed with water.
Collections
On opening in 1900, the library had 70,000 books and fewer than 100 manuscripts and by 2012, more than 250,000 printed volumes and over one million manuscripts and archival items. The main foundation of the library's collections acquired in 1892 was the Althorp Library of Lord Spencer regarded as one of the finest library collections in private ownership with 43,000 items - 3,000 of which originate from before 1501 (i.e. incunabula). Mrs Rylands paid £210,000 for Spencer's collection which included the Aldine Collection and an incunabula collection of 3,000 items.
Owens College Library received Richard Copley Christie's library of over 8,000 volumes including many rare books from the Renaissance period in 1901. It was part of the Victoria University of Manchester library from 1904 and was transferred to the John Rylands Library building after the merger in 1972. In 1901, Mrs Rylands paid £155,000 for more than 6,000 manuscripts owned by James Lindsay, 26th Earl of Crawford of Haigh Hall. The Bibliotheca Lindesiana was one of the most impressive private collections in Britain at the time, both for its size and rarity of some of its contents. Walter Llewellyn Bullock bequeathed 5,000 items (notably early Italian imprints) during the 1930s.
The library's collections include exquisite medieval illuminated manuscripts, examples of early European printing including a fine paper copy of the Gutenberg Bible and books printed by William Caxton, and personal papers of distinguished historical figures including Elizabeth Gaskell, John Dalton and John Wesley. Nothing is known of the early history of this copy of the Gutenberg Bible before it was acquired by the 2nd Earl Spencer.
The library houses papyrus fragments known as the Rylands Papyri and documents from North Africa. The most notable are the St John Fragment, believed to be the oldest extant New Testament text, Rylands Library Papyrus P52, the earliest fragment of the text of the canonical Gospel of John; the earliest fragment of the Septuagint, Papyrus Rylands 458; and Papyrus Rylands 463, a manuscript fragment of the apocryphal Gospel of Mary. Minuscule 702, ε2010 (von Soden), is a Greek minuscule manuscript of the New Testament, on parchment. Among the papyri from Oxyrhynchus are a homily about women (Inv R. 55247), part of the Book of Tobit (Apocrypha) (448), and Papyrus Oxyrhynchus 73, relating to the transfer of a slave. The Arabic papyri were catalogued by David Samuel Margoliouth; his catalogue was published in 1933.
In addition to the collections of Spencer, Crawford, Christie and Bullock, holdings have been enriched by gifts, permanent loans or purchases of several libraries belonging to institutions and individuals. These include the French Revolution Broadsides donated by the 27th Earl of Crawford in 1924 and the archives of the Methodist Church of Great Britain in 1977. Between 1946 and 1988 a number of sections of the Earl of Crawford's library were deposited here, however all but one of these were withdrawn in 1988.
Mrs Rylands died in 1908 having bequeathed her private collections and an endowment of £200,000 to enable the library to expand. The funds were used to acquire 180,000 books, 3,000 manuscripts and extend the building. The Librarian, Henry Guppy, invited individuals to deposit their archives for safe keeping in 1921 when there were no county record offices in Lancashire or Cheshire and the library became one of the first to collect historical family records.
Staff
Librarians at John Rylands before its merger include Edward Gordon Duff in 1899 and 1900 and Henry Guppy between 1899 and 1948 (joint Librarian with Duff until 1900). Duff was responsible for the original library catalogue, compiled between 1893 and 1899: Catalogue of the Printed Books and Manuscripts in the John Rylands Library, Manchester; ed. E. G. Duff. Manchester: J. E. Cornish, 1899. 3 vols. The cataloguing of the books was done by Alice Margaret Cooke, a graduate of the Victoria University. Dr Guppy began publication of the Bulletin of the John Rylands Library in 1903; it later became a journal publishing academic articles and from autumn 1972 the title was changed to the Bulletin of the John Rylands University Library of Manchester (further slight changes have occurred since).
During the First World War 11 members of staff joined the armed forces; of these only Capt. O. J. Sutton, MC, lost his life while serving. Other noteworthy members of staff were James Rendel Harris, Alphonse Mingana, the Semitic scholar Professor Edward Robertson (d. 1964) who was the third librarian, and Moses Tyson, keeper of western manuscripts, afterwards librarian of Manchester University Library. Acting Librarian David Miller founded the John Rylands Research Institute in 1987, to promote, fund and stimulate research on the primary material held at Deansgate. Stella Butler, a medical historian, was Head of Special Collections from 2000 until 2009, and she moved to the University of Leeds in 2011 as University Librarian. Since 2009, Rachel Beckett has been Head of Special Collections and she was appointed as the Associate Director of The John Rylands Library in 2013. Jan Wilkinson has been the Director of The John Rylands Library, as well as University Librarian, since 2008.
John Rylands Research Institute
The John Rylands Research Institute was launched in 2014 as a collaboration between the University of Manchester's Faculty of Humanities and the John Rylands Library. The mission of the Institute is to open up the Library's Special Collections to innovative and multidisciplinary research, in partnership with researchers in Manchester and across the globe. In September 2016, Hannah Barker, Professor of British History, took up the role as Director of the John Rylands Research Institute She succeeded Prof. Peter Pormann who had been appointed Director of the John Rylands Research Institute in 2013.
Governors and Trustees
Mrs Rylands established a board of trustees to hold the library's assets and a council of governors to maintain the building and control expenditure. The council consisted of some representative and some co-optative governors while honorary governors were not members of the council. Both these bodies were dissolved at the merger in 1972. Members of the council of governors included Professor Arthur Peake and Professor F. F. Bruce both biblical critics and Rylands Professors of Biblical Criticism and Exegesis. -->
Pengunjung
Sejumlah tokoh terkemuka termasuk para kepala negara telah mengunjungi perpustakaan ini. Pangeran Charles dan Duchess of Cornwall juga pernah berkunjung.Jisoo Blackpink juga pernah ke sini tahun 2019
Manggung, Pariaman Utara, Pariaman
Manggung (bahasa Minangkabau: Mangguang) adalah sebuah desa yang berada di wilayah Kecamatan Pariaman Utara, Kota Pariaman, Provinsi Sumatera Barat, Indonesia.
Tanjungkerta, Kroya, Indramayu
Tanjungkerta adalah desa di kecamatan Kroya, Indramayu, Jawa Barat, Indonesia.
Porrhomma ohkawai
Porrhomma ohkawai adalah spesies laba-laba yang tergolong famili Linyphiidae. Spesies ini juga merupakan bagian dari ordo Araneae. Nama ilmiah dari spesies ini pertama kali diterbitkan pada tahun 1977 oleh Saito.
Laba-laba ini biasanya banyak ditemui di Jepang.
Kurban (Yahudi)
Kurban (Ibrani: "pengorbanan" קרבן, qorban; atau bentuk jamak: Korbanot קרבנות, qorbanot; قربان), dalam Yudaisme adalah istilah untuk pengorbanan yang dideskripsikan dan diperintahkan dalam Taurat. Korban yang biasa dikorbankan adalah binatang, seperti domba atau kerbau, dan sering dimasak dan dimakan oleh pemberi persembahan, dengan sebagian diberi ke Kohanim dan sebagian dibakar ke mezbah (altar). Buah-buahan, dupa, dan serealia juga dapat dikurbankan.
When sacrifices were offered in ancient times they were offered as a fulfillment of the 613 commandments. Since there is no longer a Temple, or priests, modern religious Jews instead pray or offer tzedakah as a form of charity.
The practice and nature of sacrifices in Judaism are based on the 613 commandments, theology and halakha. -->
Persembahan semacam itu dulu biasanya dilakukan oleh para Imam (Kohen) pada Bait Suci di Yerusalem. Praktik ini dilakukan sampai Bait Salomo dihancurkan, dan dilanjutkan kembali pada saat Bait Kedua berdiri, dan kemudian berakhir ketika bait itupun dihancurkan pada tahun 70 M. Secara tidak resmi dilakukan kembali pada saat Perang Yahudi-Romawi pada abad ke-2 M, dan selanjutnya di komunitas-komunitas tertentu. Yudaisme Rabbinik tetap berpegang bahwa Taurat mengizinkan pelaksanaan hukum Yahudi tanpa pengorbanan binatang berdasarkan tradisi oral dan dukungan kuat dari Kitab Suci, misalnya dan. Namun, praktik dan hakikat pengorbanan terus mempunyai relevansi dalam 613 mitzvot, teologi Yudaisme dan halakha (hukum-hukum Yahudi), terutama dalam Yudaisme Ortodoks. Menurut persepsi Yahudi kedatangan Mesias tidak menghapuskan persyaratan untuk memelihara seluruh 613 perintah.
Qorban dan qarab
Akar kata bahasa Semit (קרב) berarti "menjadi lebih dekat dengan sesuatu atau seseorang"; kata-kata lain dari akar kata yang sama adalah qarov "tutup; dekat" and qerovim "kerabat". Akar kata ini juga dijumpai dalam bahasa Ibrani dan antara lain juga bahasa Akkadia, yaitu kata benda aqribtu "tindakan memberikan persembahan". Kata benda feminin Ibrani korban (bentuk jamak: korbanot ) pertama kali muncul di Alkitab dalam Kitab Imamat dan terdapat 80 kali dalam Teks Masoret; 40 kali di Kitab Imamat, 38 di Kitab Bilangan dan 2 kali di Kitab Yehezkiel. Bentuk terkait qurban muncul hanya dalam Kitab Nehemia ( dan "persembahan kayu"). Secara tradisional etimologi kata ini adalah dari akar kata kerja qarab yang mengindikasikan tujuan untuk membawa orang dekat kepada Allah.
Tujuan
Berbeda dengan doktrin umum sejumlah kelompok Kristen mengenai Perjanjian Lama bahwa korbanot adalah untuk dosa, penggunaanya jauh lebih kompleks — hanya sejumlah korbanot dalam keadaan terbatas yang sangat jarang digunakan untuk mendamaikan dosa yang tidak disengaja, dan korban ini hanya mengiringi inti penggunaan pendamaian yang penting untuk dapat dianggap sah. Di luar hal itu, lebih banyak tujuan mempersembahkan korban, terutama secara murni, untuk berhubungan dengan Allah dan menjadi lebih dekat kepada-Nya. Juga dipersembahkan untuk tujuan pujian, syukur, dan kasih kepada Allah.
Penggunaan korban juga dibedakan atas berbagai jenis "dosa" atau "kesalahan". "Dosa" dalam Yudaisme terdiri dari berbagai tingkat berat:
Ketiga derajat dosa ini disebutkan dalam : Susunan ini juga terdapat pada : Satu kali lagi juga pada
Dengan sejumlah perkecualian, korban hanya dapat digunakan untuk memperdamaikan dosa jenis pertama, yaitu yang dilakukan dalam ketidaktahuan bahwa itu adalah dosa. Lebih lagi, korban tidak mempunyai efek penebusan kecuali orang yang mempersembahkan korban itu secara tulus bertobat dari tindakannya sebelum mempersembahkan korban, dan membayar ganti rugi kepada orang-orang yang dirugikan akibat pelanggarannya.
Alkitab Ibrani
Persembahan korban disebutkan beberapa kali dalam Kitab Kejadian, tetapi dijabarkan lebih lanjut dalam empat kitab Taurat berikutnya, termasuk aspek-aspek asal usul dan sejarahnya.
<!--Offerings were practiced in the Tabernacle and during the eras of Solomon's Temple and the Second Temple in Jerusalem until the total destruction of Judea, Jerusalem, and the Second Temple by the Roman Empire in 70 CE. Every regular weekday, Sabbath, and many Jewish holidays had their own unique offerings.
The priests performed the offerings first in the ancient tabernacle and then in the Temple. The Hebrew Bible describes the kohanim (hereditary priesthood) as descendants of Aaron who meet certain marital and ritual purity requirements. The High Priest of Israel played a crucial role in this regard on Yom Kippur, a day when multiple offerings were offered.
Perempuan dan persembahan
Women were required to perform a number of offerings, including:
Perempuan juga dapat berpartisipasi secara sukarela dalam sejumlah persembahan dan ritual lain yang tidak diwajibkan, termasuk:
Nevi'im
Many books of the Nevi'im section of the Alkitab Ibrani such as the Book of Isaiah and Book of Jeremiah spoke out against those Israelites who brought forth sacrifices but did not act in accord with the precepts of the Law. The Prophets disparaged sacrifices that were offered without a regeneration of the heart, i.e., a determined turning from sin and returning to God by striving after righteousness (Kitab Hosea 14:1-2, Yoel 2:13, Mikha 6:6-8). At the same time, prophets stressed the importance of offerings combined with justice and good even as they taught that offerings were unacceptable unless combined with heartfelt repentance and good deeds. Malachi, the last prophet in the Hebrew Bible, emphasized that the goal of repentance is not to end sacrifices, but to make the offerings fit for acceptance once again (Kitab Maleakhi 3:3-4). Similarly, Kitab Yesaya despite disparagement of sacrifices without justice, portrays sacrifice as having a role complementary with prayer in a universalistic eschatology.
Instructions in Mishnah and Talmud
The Mishnah and Talmud devote a very large section, known as a seder, to the study and analysis of this subject known as Qodashim, whereby all the detailed varieties of korbanot are enumerated and analyzed in great logical depth, such as qodshim kalim ("of minor degree of sanctity") and qodashei qodashim ("of major degree of sanctity"). In addition, large parts of every other book of the Talmud discuss various kinds of sacrifices. Pesachim is largely devoted to a discussion of how to offer the Passover sacrifice. Yoma contains a detailed discussion of the offerings and Temple ritual on Yom Kippur (Day of Atonement), and there are sections in seder Moed (Festivals) for the special offerings and Temple ritual for other major Jewish holidays. Sheqalim discusses the annual half-shekel offering for Temple maintenance and Temple governance and management, Nashim discusses the offerings made by Nazirites and the suspected adultress, etc.
The Talmud provides extensive details not only on how to perform sacrifices but how to adjudicate difficult cases, such what to do if a mistake was made and whether improperly performing one of the required ritual elements invalidates it or not. The Talmud explains how to roast the Passover offering, how to dash blood from different kinds of sacrifices upon the altar, how to prepare the incense, the regulatory code for the system of taxation that financed the priesthood and public sacrifices, and numerous other details.
Rationale and rabbinic commentary
Maimonides, a medieval Jewish scholar, drew on the early critiques of the need for sacrifice, taking the view that God always held sacrifice inferior to prayer and philosophical meditation. However, God understood that the Israelites were used to the animal sacrifices that the surrounding pagan tribes used as the primary way to commune with their gods. As such, in Maimonides' view, it was only natural that Israelites would believe that sacrifice would be a necessary part of the relationship between God and man. Maimonides concludes that God's decision to allow sacrifices was a concession to human psychological limitations. It would have been too much to have expected the Israelites to leap from pagan worship to prayer and meditation in one step. In The Guide for the Perplexed, he writes: "But the custom which was in those days general among men, and the general mode of worship in which the Israelites were brought up consisted in sacrificing animals... It was in accordance with the wisdom and plan of God...that God did not command us to give up and to discontinue all these manners of service. For to obey such a commandment would have been contrary to the nature of man, who generally cleaves to that to which he is used; it would in those days have made the same impression as a prophet would make at present [the 12th Century] if he called us to the service of God and told us in His name, that we should not pray to God nor fast, nor seek His help in time of trouble; that we should serve Him in thought, and not by any action."
In contrast, many others such as Nahmanides (in his commentary on Leviticus 1:9) disagreed. Nahmanides cites the fact that the Torah records the practices of animal and other sacrifices from the times of Abraham, Isaac, and Jacob and earlier. Indeed, the purpose of recounting the near sacrifice of Isaac was to illustrate the sublime significance and need of animal sacrifices as supplanting the abomination of human sacrifices.
In spiritual practice
The korban also has a spiritual meaning, and refers to some part of an individual's ego, which is given up as a sacrifice to God in honor of the mortality of the worshipper. In keeping with the root of the word, meaning to draw close, and to the common usage as the sacrifice of an animal, so too can the worshipper sacrifice something of this world in order to become closer to God.
The end of sacrifices
With the destruction of the Second Temple in Jerusalem by the Romans, the Jewish practice of offering korbanot stopped for all intents and purposes. Despite subsequent intermittent periods of small Jewish groups offering the traditional sacrifices on the Temple Mount, the practice effectively ended.
Rabbinic Judaism was forced to undergo a significant development in response to this change; no longer could Judaism revolve around the Temple services. The destruction of the Temple led to a development of Judaism in the direction of text study, prayer, and personal observance. Orthodox Judaism regards this as being largely an alternative way of fulfilling the obligations of the Temple. Other branches of Judaism (Conservative, Reform, and Reconstructionist) regard the korbanot as an ancient ritual that will not return. A range of responses is recorded in classical rabbinic literature, describing this subject.
In the Babylonian Talmud, a number of sages opined that following Jewish law, doing charitable deeds, and studying Jewish texts is greater than performing animal sacrifices.
Nonetheless, numerous texts of the Talmud stress the importance of and hope for eventual re-introduction of sacrifices, and regard their loss as a terrible tragedy. Partaking of sacrificial offerings was compared to eating directly at one's Father's table, whose loss synagogue worship does not quite entirely replace. One example is in Berachot:
Another example is in Sheqalim:
Liturgical attention to end of sacrifices
Numerous details of the daily religious practice of an ordinary Jew are connected to keeping memory of the rhythm of the life of the Temple and its sacrifices. For example, the Mishna begins with a statement that the Shema Yisrael prayer is to be recited in the evening at the time when Kohanim who were tamei (ritually impure) are permitted to enter to eat their heave offering (a food-tithe given to priests) following purification. A detailed discussion of the obligations of tithing, ritual purity, and other elements central to the Temple and priesthood is required in order to determine the meaning of this contemporary daily Jewish obligation.
Other occasions
Jewish services for Shabbat, Jewish holidays and other occasions include special prayers for the restoration of sacrifices. For example, the traditional Yom Kippur liturgy contains repeated prayers for the restoration of sacrifices and every High Holiday Amidah contains Isaiah 56:7:
Future of sacrifices in Judaism
The prevailing belief among rabbinic Jews is that in the messianic era, the Messiah will come and a Third Temple will be built. It is believed that the korbanot will be reinstituted, but to what extent and for how long is unknown. Some biblical and classical rabbinic sources hold that most or all sacrifices will not need to be offered.
The majority view of classical rabbis is that the Torah's commandments will still be applicable and in force during the messianic era. However, a significant minority of rabbis held that most of the commandments will be nullified in the messianic era, thus holding that sacrifices will not be reinstated. Examples of such rabbinic views include:
Orthodox Judaism holds that in the messianic era, most or all of the korbanot will be reinstituted, at least for a time. Conservative Judaism and Reform Judaism, hold that no animal sacrifices will be offered in a rebuilt Temple at all, following the position of Tanchuma Emor 14 and Vayikra Rabbah 9:7.
Nineteenth and twentieth century
In the 1800s a number of Orthodox rabbis studied the idea of reinstating korbanot on the Temple Mount, even though the messianic era had not yet arrived and the Temple was not rebuilt. A number of responsa concluded that within certain parameters, it is permissible according to Jewish law to offer such sacrifices.
During the early 20th century, Israel Meir Kagan advised some followers to set up special yeshivas for married students known as Qodshim Kolelim that would specialize in the study of the korbanot and study with greater intensity the qodshim sections of the Talmud in order to prepare for the arrival of the Jewish Messiah who would oversee the rebuilding of the original Temple of Solomon in Jerusalem that would be known as the Third Temple. His advice was taken seriously and today there are a number of well-established Haredi institutions in Israel that focus solely on the subject of the korbanot, qodshim, and the needs of the future Jewish Temple, such as the Brisk tradition and Soloveitchik dynasty.
Efforts to restore korbanot
A few groups, notably the Temple Institute and the Temple Mount Faithful, have petitioned the Israeli government to rebuild a Third Temple on the Temple Mount and restore sacrificial worship. The Israeli government has not responded favorably. Most Orthodox Jews regard rebuilding a Temple as an activity for a Jewish Messiah as part of a future Jewish eschatology, and most non-Orthodox Jews do not believe in the restoration of sacrificial worship at all. The Temple Institute has been constructing ritual objects in preparation for a resumption of sacrifices.
Contemporary Orthodox Judaism
On each Jewish holiday the sections in the Torah mentioning that festival's korbanot is read out loud in synagogue.
Daily services
In the very early morning daily Shacharit prayers for example, they include the following in order of mention, actually called the korbanot. The following example is taken from the Nusach Ashkenaz.
The Amidah
The weekday Torah reading
In Conservative Judaism
Conservative Judaism disavows the resumption of qorbanot. Consistent with this view, it has deleted prayers for the resumption of sacrifices from the Conservative siddur, including both the morning study section from the sacrifices, prayers for the restoration of qorbanot in the Amidah, and various mentions elsewhere. Consistent with its view that a priesthood and sacrificial system will not be restored, Conservative Judaism has also lifted certain restrictions on kohanim, including limitations on marriage prohibiting marrying a divorced woman or a convert. Conservative Judaism does, however, believe in the restoration of a Temple in some form, and in the continuation of kohanim and Levites under relaxed requirements, and has retained references to both in its prayer books. Consistent with its stress on the continuity of tradition, many Conservative synagogues have also retained references to Shabbat and Festival qorbanot, changing all references to sacrifices into the past tense (e.g. the Orthodox "and there we will sacrifice" is changed to "and there they sacrificed"). Some more liberal Conservative synagogues, however, have removed all references to sacrifices, past or present, from the prayer service. The most recent official Conservative prayer book, Sim Shalom, provides both service alternatives.
In Reform and Reconstructionist Judaism
Reform Judaism and Reconstructionist Judaism disavow all belief in a restoration of a Temple, the resumption of qorbanot, or the continuation of identified Cohens or Levites. These branches of Judaism believe that all such practices represent ancient practices inconsistent with the requirements of modernity, and have removed all or virtually all references to qorbanot from their prayer books.
Lihat pula
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Kereta api Baturraden Ekspres
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Sejarah
Kereta api Baturraden Ekspres diluncurkan pada Jumat, 25 Juni 2021 di Stasiun Purwokerto. Peresmian ini dilakukan oleh Komisaris KAI Cris Kuntadi, Direktur Utama KAI Didiek Hartantyo, beserta Bupati Banyumas Achmad Husein. Saat pertama kali dioperasikan, Baturraden Ekspres melayani rute Purwokerto—Bandung melalui Cikampek.
Pada masa libur Natal 2022 dan tahun baru 2023, Baturraden Ekspres dialihkan rutenya menjadi Purwokerto—Bandung melalui Kroya untuk membantu kereta api Serayu di segmen Purwokerto-Kroya-Bandung. Pengoperasian rute baru ini dilakukan pada 22 Desember 2022.
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Tarif batas bawah kereta api Baturraden Ekspres untuk rute Purwokerto–Bandung dan sebaliknya untuk kelas bisnis ditetapkan sebesar, Rp 170.000 (bisnis O), Rp 180.000 (bisnis N), Rp 185.000 (bisnis K), Rp 190.000 (bisnis B), Rp 200.000 (bisnis BA), Rp 210.000 (bisnis BB), dan Rp 220.000 (bisnis BC). dan Rp260.000,00-Rp320.000,00 untuk kelas eksekutif. Tarif tiket kereta api dapat berbeda, tergantung pada jarak tempuh, subkelas/posisi tempat duduk dalam rangkaian kereta, serta hari keberangkatan. Selain itu, terdapat tarif khusus yang berlaku dua jam sebelum keberangkatan untuk rute tertentu.
Stasiun pemberhentian
Berikut adalah stasiun pemberhentian untuk naik dan turun penumpang Baturraden Ekspres per 1 Juni 2023.
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