We will honor promises through the gracious support of our donors, the trust of the surviving families, and the mentorship provided by the members of our special operations community. Who will HONOR …

[Nicholas Shah]

We will honor promises through the gracious support of our donors, the trust of the surviving families, and the mentorship provided by the members of our special operations community. Who will HONOR their WORD? We will!
Word of Honor Fund provides a continuum of support that facilitates milestone events for the surviving children of Navy SEALs and Special Operations personnel who die while assigned or attached to select Naval Special Operations Groups.
Historians and scholars have pointed out that one of the cultural dynamics at work in the Mediterranean world in biblical times was that of honor and shame. Public honor was an important cultural value. Public shame was devastating. We often think of honor and shame as indicative of Eastern cultures. During an economic downturn in Korea some years ago, many businessmen lost their jobs. Instead of telling their families and thus bringing shame on them, they still got up and dressed for work each morning, only to spend the day walking the trails at a nearby national park. We cannot overlook the power of honor and shame in many cultures of the world, modern and ancient.
What do these ancient and Eastern cultural dynamics have to do with the church in the modern Western world? First, it is important to see that all societies are a mixture of cultural dynamics. Even if it is true that Westerners are influenced more by personal guilt than public shame, this does not mean that concepts of honor and shame are absent in the West.
The biblical emphasis on honoring others has everything to do with the biblical command to honor God. God fashioned human beings in His image. When we honor others, no matter who they are, we honor God. As we honor God, we increase His esteem in the world and attest to His ultimate value.
The initial h- (as in honest) is a Latinate correction that began to be made in early Old French, representing a sound that had vanished before the word came to English. Until 17c., honour and honor were equally frequent; the former spelling became preferred in England, the latter in the U.S. by influence of Noah Webster.
It is attested from c. 1300 as "action of honoring or paying respect to; act or gesture displaying reverence or esteem; state or condition inspiring respect; nobleness of character or manners; high station or rank; a mark of respect or esteem; a source of glory, a cause of good reputation."
The meaning "feminine purity, a woman's chastity" is attested from late 14c. The meaning "one's personal title to high respect or esteem" is from 1540s. In Middle English, it also could mean "splendor, beauty; excellence."
In the commentary on Exodus, he discusses an issue I read about in the Talmud where the ten commandments were written on two tablets, the first five represented commandments dealing with human to God relationship and the remaining five on the other tablet represented human to human relationships. Yet the fifth commandment seems to speak of human to human, that we are to honor our fathers and mothers. Dennis Prager explains, as the Talmud does, that both God and our parents are creators. Thus, honoring our parents serve as a bridge from our obligations to God to our obligations to other humans.
But then he points out something that I never realized. God tells us to honor our parents. No where does it say we are to love our parents. We are commanded to love God (Genesis 6:4), our neighbors (Leviticus 19:18), to love strangers (Leviticus 19:34), to love our enemies (Luke 6:27) and even to love ourselves (Leviticus 19:18). So why are we not commanded to love our parents?
God is our ultimate creator of our soul and he has given our parents the ability to share in His creation of our physical bodies. So, they share our creation with God, and like our love for God is built into us so is our love for our parents already built into us. So, God cannot command us to love our parents, but like Him, He cannot command us to resist the scraping of our hearts to release that love. God knew that the child-parent relationship would be complex and that there would be times a child would harden their hearts toward one or both parents. Unlike God, the child might have a good reason not to love their parents. That is particularly if that child was abused or molested by the parent. Parents are human and sometimes that fallen nature could make a parent very unloving and difficult for a child to release that love that God planted within them.
Thus, God understood the fallen nature of man and that parents will fail and many will not deserve the love of the child, so God does not command children to love their parents but He does command them to honor them.
I have something else to thank them for. By obeying the fifth commandment which served as a bridge between God and man they helped me to establish that bridge to God that has to lead to my eternal life with God. They planted a love for God in me that led to my surrender to God so that I was not only blessed with a long life here on earth but an eternal life with the God they loved and passed that love on to me.
Only sashes or honor cords approved through the Graduation Stole Policy are permitted as part of the academic regalia. Students who hold membership in the following honor societies or leadership organizations are permitted to wear honor cords or sashes as part of their academic regalia. Consult with your organization sponsor to determine the appropriate recognition item.
Recently, when I told my elderly mother that I was unable to visit her one weekend, she reminded me of the fifth commandment, to honor one's parents, lest there be retribution. At first I dismissed our conversation as a typical mother-daughter Jewish guilt-ridden exchange, but it set me thinking and I sought answers in the Torah.
The commandment to honor one's parents appears in two variations. In Exodus 20:12 it is written: "Honor [Hebrew, kabeid ] your father and your mother, that you may long endure on the land that the Eternal your God is assigning to you." A similar commandment appears in this week's Torah portion, K'doshim, with a slightly different text. Instead of honoring our parents, we are now each instructed to "fear" (tira-u) our parents. And while in Exodus we are commanded first to honor our father and then our mother, in Leviticus that order is reversed: we are commanded first to fear our mother and then our father.
The root of the word for fear is yira-yod, reish, alef-and it appears hundreds of times in the Bible in many different forms. Although its predominant meaning is "to fear," it can also mean "to be in awe of," "to revere," "to honor," "to feel terror of," and so on. For example, in the Song at the Sea, the Eternal One is described as norat'hilot, "awesome in splendor" (Exodus 15:11), and in Deuteronomy 26:8 we are told that "the Eternal freed us from Egypt by a mighty hand, by an outstretched arm and awesome [Hebrew, mora] power. "
So what is the difference between honor and fear? According to Rashi, honor (kavod) implies that "the child gives parents to eat and to drink, provides them with clothes and shoes, leads them into the room and out if they are infirm" (Rashi on Leviticus 19:3) In other words, to respect one's parents implies taking care of their physical needs when they themselves are not able to do so. The father is mentioned first here because by nature, a child has a closer relationship with the mother who brings him (or her) up, and it is assumed that she would be honored more. Therefore to balance the honor between mother and father, it is more important to mention the father first. But Rabbi Ovadya S'forno (a classic Italian Torah commentator, 1470-1550) explains that honoring one's parents by food, drink, and clothing is not enough. One can take care of all one's parents' physical needs without actually honoring them; therefore, the added dimension of fear or awe is necessary in order to ensure the kavod.
The relationship between parents and their children is but a mirror of our relationship with God. Just as God creates "man," ish, our parents create us. Hence the parallel phrase in Leviticus 19:3 talks about the commandment to keep the Sabbaths in the same breath as it mentions revering one's parents. In the literal translation from the Hebrew, the phrase "a person, his mother and father shall revere," ish imo v'aviv tira-u, can be interpreted metaphorically to mean "all" or "everyone" shall "be in awe of" or "shall fear" God. Thus on a broader scale, the meaning of this verse can be seen as "Everyone shall fear Me and My sabbaths you shall keep." By honoring and fearing our parents, we are honoring life and all living things; this leads us to understand and find a way to honor God. Honoring God, according to Rashi's interpretation, means honoring the Sabbath. This may imply the ritualistic aspect of our worship: saying the right prayer at the right time, wearing a tallit ort'fillin, or building a sukkah on Sukkot.
What about fearing our parents and God or being in awe of them? For some, to be in awe of our parents can mean that we never question their actions, that we accept and look up to them, that we trust them, that we believe 100 percent in their love and support, and that we have a sacred bond with them that strengthens us to brace the world. Through their teaching we learn right from wrong and the meaning of mitzvot, which ensures our continuity. Some of us revere our parents for giving us life, for sacrificing material things for themselves in order to provide for us. Still others find it difficult to revere their parents.
In the late twentieth century we lived in a world without awe. We questioned everything and everyone. Nothing was sacred. Some of us grew up without fearing God. Others believed in the greatness of the self (the "me" generation), the greatness of man. In contrast, K'doshim teaches that by performing the mitzvah of honoring and revering our parents, we also revere God. This leads us to perform more mitzvot toward tikkun olam, "repair of the world." In so doing, we bring honor to our God, to our parents, and even to ourselves.By the Way cc7c31b456

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Objectives: Imprisoned people usually have a poor health status and an increase risk to suffer chronic debilitating conditions, co-infection due to their limitations in physical activity and mental disturbances. This study was carried to find out the health impacts of Yogic practice of Indian healthy jail inmates.
Methods: It was interventional single group pre-post design study. A total no of 30, Jail inmates including 08 female were participated in this study and practiced Yoga for six months. Body Mass Index, Heart Rate, Blood Pressure, Salivary alpha amylase activity (SAA) a stress marker were assessed before, after three months and after completion of six months of Yogic practice.
Results: Improvement was noted in all parameters, but significant improvement was noted in systolic blood pressure, diastolic blood pressure, mean blood pressure, double product a index of load in the heart and SAA following Yogic practice in total participants. Significant improvement was also noted in systolic blood pressure, diastolic blood pressure, mean blood pressure, double product a index of load in the heart and SAA following Yogic practice in male group. No significant effect was noted in female group.
Conclusions: The present study revealed that regular Yogic practice resulted in reduction blood pressure, load in the heart and stress in mail jail inmates, when it is practiced regularly and carefully.
CORRECTION: An earlier version of this story contained a statement involving the revocation of medical coverage for inmates who violate probation. That sentence was inaccurate and has been removed.
4. The Clerk shall enter a final judgment providing that the Plaintiff, William Engelleiter, shall take nothing on his claims against the Defendant, Brevard County Sheriff's Department, and shall further provide that the Defendant shall recover its costs of action.
Plaintiff William Engelleiter brought this civil rights action against the Brevard County Sheriff's Office pursuant to 42 U.S.C. 1983 and the Fourteenth Amendment to the United States Constitution.[1] First Amended Complaint, Docket No. 3 at 1; Joint Final Pretrial Statement ["PTS"], Docket No. 40 at 1, 4. Engelleiter claims that the Brevard County Sheriff's Office was deliberately indifferent to his serious medical conditioninsulin-dependent diabetes while he was incarcerated at the Brevard County Detention Center on May 2425, 2000. PTS, Docket No. 40 at 2. Engelleiter contends that the Brevard County Sheriff's Office gave him only one shot of insulin during a period of approximately 48 hours even though Engelleiter said that he was an insulin-dependent diabetic, and that he required up to four shots of insulin per day to maintain his blood sugar at a safe level. PTS, Docket No. 40 at 2. As a result, Engelleiter contends that he was hospitalized for three days after being released. Id. The Brevard County Sheriff's Office contends that it responded reasonably to Engelleiter's diabetic condition, and that it did not have a policy or custom of being deliberately indifferent to the serious medical needs of inmates. Id.
The Brevard County Sheriff's Office claims that it is entitled to summary judgment on two grounds: 1.) the undisputed facts demonstrate, at most, medical negligence, *1304 but not deliberate indifference to Engelleiter's diabetic condition; and 2.) the undisputed facts demonstrate that the Brevard County Sheriff's Office did not have a policy or custom of being deliberately indifferent to the serious medical conditions of inmates at the Brevard County Detention Center. Docket No. 30 at 2. In support of its motion for summary judgment, the Brevard County Sheriff's Office has submitted a memorandum of law, numerous affidavits, medical records, answers to interrogatories, and Engelleiter's deposition. Docket Nos. 2934.
Engelleiter claims that a material issue of fact remains for trial as to whether the Brevard County Sheriff's Office was deliberately indifferent to his diabetic condition. Docket No. 37. Relying on his own deposition, Engelleiter denies that he received 24 units of insulin at approximately 7:30 p.m. on May 24, 2000,[2] and instead claims that he never received a single dose of insulin after an initial dose when he first arrived at the Brevard County Detention Center. Engelleiter's Memorandum, Docket No. 37 at 2, citing Engelleiter Deposition, Docket No. 31 at 8081.
Regarding the second issue on which defendant seeks summary judgment, Engelleiter does not contest that the Brevard County Sheriff's Office adopted a written policy that every inmate receive quality medical care throughout his incarceration and never be denied needed medical care. Docket No. 37 at 9; Affidavit of Sergeant James Dodson at 2, Docket No. 29; Affidavit of Health Services Administrator Dorothy Smith at 2, Docket No. 29. Similarly, Engelleiter does not contest that the defendant's Medical Director ordered that, in the case of a diabetic such as Engelleiter, the inmate's blood sugar level be tested twice per day, and that insulin be administered according to a sliding scale. Docket No. 37 at 9. Engelleiter does contend, however, that his own deposition testimony, in general, establishes that the Medical Director's orders were not followed as to him. Engelleiter also claims to have proved a policy or custom of deliberate indifference by showing that the Brevard County Sheriff's Office delegated to nurses the authority to comply with the physician's ordersi.e., the performance of blood testing and the administration of insulindespite its written policy requiring adequate care. Docket No. 37 at 9 10.
For the reasons stated below, Engelleiter is mistaken. The undisputed facts demonstrate that the Brevard County Sheriff's Office did not have a policy or custom of being deliberately indifferent to the serious medical conditions of inmates at the Brevard County Detention Center. The Brevard County Sheriff's Office's motion for summary judgment should be GRANTED.
Summary judgment is appropriate "if the pleadings, depositions, answers to interrogatories and admissions on file, together with the affidavits, if any, show that there is no genuine issue as to any material fact and that the moving party is entitled to judgment as a matter of law." Fed.R.Civ.P. 56(c). The moving party bears the initial burden of showing the Court, by reference to materials on file, that there are no genuine issues of material fact that should be decided at trial. Celotex Corp. v. Catrett, 477 U.S. 317, 106 *1305 S.Ct. 2548, 91 L. Ed. 2d 265 (1986); Jeffery v. Sarasota White Sox, 64 F.3d 590, 593 94 (11th Cir. 1995); Clark v. Coats & Clark, Inc., 929 F.2d 604 (11th Cir.1991). A moving party discharges its burden on a motion for summary judgment by showing the Court that there is an absence of evidence to support the non-moving party's case. Celotex, 477 U.S. at 325, 106 S. Ct. 2548. Rule 56 permits the moving party to discharge its burden with or without supporting affidavits, and to move for summary judgment on the case as a whole or on any claim. Id. When a moving party has discharged its burden, the non-moving party must then "go beyond the pleadings," and by its own affidavits or by "depositions, answers to interrogatories, and admissions on file," designate specific facts showing that there is a genuine issue for trial. Id. at 324, 106 S. Ct. 2548.
In determining whether the moving party has met its burden of establishing that there is no genuine issue as to any material fact and that it is entitled to judgment as a matter of law, the Court must draw inferences from the evidence in the light most favorable to the non-movant, and resolve all reasonable doubts in that party's favor. Spence v. Zimmerman, 873 F.2d 256 (11th Cir.1989); Samples on Behalf of Samples v. City of Atlanta, 846 F.2d 1328, 1330 (11th Cir.1988). The Eleventh Circuit has explained the reasonableness standard:
Thus, if a reasonable fact finder evaluating the evidence could draw more than one inference from the facts, and if that inference introduces a genuine issue of material fact, then the court should not grant the summary judgment motion. Augusta Iron and Steel Works v. Employers Insurance of Wausau, 835 F.2d 855, 856 (11th Cir. 1988). A dispute about a material fact is "genuine" if the "evidence is such that a reasonable jury could return a verdict for the nonmoving party." Anderson v. Liberty Lobby, Inc., 477 U.S. 242, 248, 106 S. Ct. 2505, 91 L. Ed. 2d 202 (1986). The inquiry is "whether the evidence presents a sufficient disagreement to require submission to a jury or whether it is so one-sided that one party must prevail as a matter of law." Id. at 251-52, 106 S. Ct. 2505. On a summary judgment motion the Court may not weigh the credibility of the parties. See Rollins v. TechSouth, Inc., 833 F.2d 1525, 1531 (11th Cir.1987). If the determination of the case rests on which competing version of the facts or events is true, the case should be presented to the trier of fact. Id.
Federal Rule of Civil Procedure 56(c) provides that the party making a motion for summary judgment may submit affidavits to support its argument as to the absence of a genuine issue of material fact. Rule 56(e) provides as follows regarding the materials that the non-movant must submit in response:
The non-movant must adduce significant probative evidence that would be sufficient for a jury to find for the non-movant. LaChance v. Duffy's Draft House, 146 F.3d 832, 834 (11th Cir.1998), citing Liberty Lobby, Inc., 477 U.S. at 249, 106 S. Ct. 2505. A reviewing court generally cannot consider inadmissible hearsay evidence in opposition to a summary judgment motion. Macuba v. Deboer, 193 F.3d 1316, 1322 (11th Cir.1999). In considering a motion for summary judgment, a reviewing court must consider all the proffered evidence and cannot disregard a party's affidavit merely because it conflicts to some degree with an earlier deposition. Kennett-Murray Corporation v. Bone, 622 F.2d 887, 893 (5th Cir.1980). However, when a party has given clear answers to unambiguous questions which negate the existence of any genuine issue of material fact, that party cannot thereafter create such an issue with an affidavit that merely contradicts, without explanation, previously given clear testimony. Van T. Junkins and Associates, Inc. v. U.S. Industries, Inc., 736 F.2d 656, 657 (11th Cir.1984).