Express Scribe is a free and professional audio player designed to help typists transcribe recordings. It comes with a variety of features, including playback speed control, speech to text integration engine, and pedal control. Scribe transcription supports a variety of file formats that you can load via CD players, LAN, and local hard drives. The software also provides support for hand-held recorders so users can transfer audio quickly and easily. Developed by NCH Software, the transcribing tool is also available for download on Mac devices. It is now also available on the new OS, Windows 11.
Using Express Scribe is quite straightforward. You need to select a dictation file or audio recording to begin transcribing. Since the tool supports both video and audio formats, you can have your pick with regards to the files you wish to transcribe. You can even transcribe song lyrics or movie subtitles using the software.
Express Scribe old version 4.30 15
Express Scribe comes with variable speed playback, so you can control the speed of the recordings and play them according to your requirements. It also supports the use of portable recorders and can transcribe audio formats without any trouble.
Express Scribe is professional audio playback control software designed to assist the transcription of audio recordings. It is installed on the typist's computer and can be controlled using the keyboard (with 'hot' keys) and/or foot pedals. This computer transcriber application features variable speed playback, foot pedal operation, file management and more. This program is free. Features:
All trigonometric functions are all described in a single help page, named Trig.You can open the documentation for these functions with ?Trig or by using ? with any of the following functions, for example:?sin.
The Knesset Menorah was modelled after the golden candelabrum that stood in the Temple in Jerusalem. A series of bronze reliefs on the Menorah depict the struggles to survive of the Jewish people, depicting formative events, images and concepts from the Hebrew Bible and Jewish history. The engravings on the six branches of the Menorah portray episodes since the Jewish exile from the Land of Israel. Those on the central branch portray the fate of the Jews from the biblical return to the Land to the establishment of the modern State of Israel. It has been described as a visual "textbook" of Jewish history.[1]
Elkan chose to quote this verse because of its clear association to the state emblem, but it is conceivable that he chose it as well because of its moral, indicating that the power of the people of Israel and God is not in physical strength, but rather in spiritual strength. This is a significant statement for a work which depicts scenes of war and bloody battles on one hand, and on the other hand figures, events or concepts that express a culture and spirituality of peace.
Ruth is represented in the relief holding a pile of sheaves, she symbolizes the foreign woman that assimilated into the people of Israel and became the founder from which the dynasty from which the kings of Judah began. In her other hand Ruth is holding a candlestick with three candles, that symbolize the power of women in Judaism. The number of candles symbolizes the number of generations that pass between her till the birth of King David, the head of the royal family. That is the reason for the large crown on top of the candlestick. At the feet of Ruth, sits the matriarch Rachel, kneeling on the ground sobbing, as is expressed in the biblical verse "A voice is heard in Ramah, mourning, and great weeping, Rachel weeping for her children and refusing to be comforted because they are no more... Restrain your voice from weeping and your eyes from tears, for your work will be rewarded...They will return from the land of the enemy" (Jeremiah 31:15-16) Ruth and Rachel represent independence and monarchy on one hand, and the exile and enslavement on the other. The connection between the two women reflects the history of the Jewish people, where both are interlinked.[4]
The choice of the vision of the valley of dry bones in Ezekiel as a key event in the history of the Jewish people is understandable, the prophecy describes the end of times, and the return of the entire nation to the land of Israel.[4]
The central branch presents two modern day events: the establishment of the state of Israel and the Warsaw Ghetto uprising. The relief of the uprising describes many characters, that represent the different Jews in the ghetto: The fighters are seen with guns in their hands, or armed with axes, sticks, and knives. Alongside them appear different characters like an old Jew carrying a Torah scroll, a dead woman with a baby slipping from her arms, a man crying blocking his mouth with his hand, an elderly woman crying over the death of the dead child in her hands and more. Above all these stands a large man, his hands spread out and on his chest a necklace with a star of David pendant. The mans face is turned firmly upwards, in a position that appears praying. In the upper left corner, a warrior is seen swinging a rifle; this is a self-portrait Alkan, who survived the inferno but lost much of his family in the Holocaust.[6]
The choice of the Warsaw Ghetto Uprising as an expression of the entire Holocaust was very typical of Israel in the fifties and early sixties. The day chosen to commemorate the victims is called "Yom Hazikaron laShoah ve-laG'vurah" (Holocaust and Heroism Remembrance Day), and is held annually on 27 of Nissan, which is the date closest to the outbreak of the rebellion. Alkan continues with this line when he sought to glorify the heroism of the Jewish resistance during the Holocaust, which he says is: "The moral justification to life".
The Shema Yisrael prayer is considered one of the best known in the Jewish prayer book, and it express the belief in one God and his election of the people of Israel: "Hear O Israel, the Lord is our God, the Lord is one". The prayer appears on the central branch in the Menorah as an expression of the monotheism of Judaism to the world, as a light unto the nations. Elkan placed "Hear, O Israel" in the center of the Menorah as an element which epitomizes all the other branches and the inherent ideas of the Menorah.
Opposite of Hillel the Elder relief appears the relief of Ezra, a Jewish leader who led the returners to Zion, who is known for his religious regulations which included the expulsion of foreign women, the duty of reading the Torah every Monday and Thursday, and more. In the relief, Ezra is depicted standing above the people, reading from a large scroll the laws of the Torah, such as observing the Sabbath and the avoidance of assimilation. One of the people in the surrounding crowd reacts with a salute, as described in the Bible: "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose... and Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshiped the LORD with their faces to the ground." (Nehemiah 8:4-6)
The common ground between Rabbi Hanina and Job is them both being the clearest expression of "righteous and he suffers" with a few significant differences: we do not know why Rabbi Hanina was imposed with all his troubles, and his ending was bitter and bad as well, in contrast to Job, where the framework of the story clarifies the scenes, and eventually he is saved from death and receives many blessings and great longevity: "So the LORD blessed the latter end of Job more than his beginning...After this, Job lived 140 years and saw his sons and his grandsons, four generations" (Job 42:12-16). An additional difference between the two is in their response: Rabbi Hanina accepted the verdict without question, and did not try to precede his death to relieve his suffering, while Job and his friends are busy day and night with issues of compensation and wages, issues of eternity, faith and doubt.
Aaron is located at the center of the scene, breastplate over his chest, looking at his two sons lying dead on the ground as the fire of God eats them. Aaron reaction was silent resignation "And Aaron held his peace" (Leviticus 10:3), thus expressing the authority of Jewish law as rules, not always understood and accepted. The severe judgment with which G-d tried Aarons sons stands contrary to the character and ways of Aaron, as brought in the Tosefta: "For so used Moses to say: "Let legal judgment pierce the very mountain;" whereas Aaron was accustomed to make peace between man and man" (Tosefta, Sanhedrin 1:2)
Opposite of the Messianism relief in the Menorah, is the Ha'apala relief, the immigration of Jews to the land of Israel during the British Mandate before the establishment of the state of Israel in 1948. The immigrants are seen sailing on a ship through the waves, expressing joy, curiosity, and confidence. One of them is covered with a tallit, another casts a large anchor, in the background is a representative of the community in the form of a big, muscular man, leading the ship.
Messianism is seen as the traditional and passive Jewish faith, waiting for salvation by God, whereas the Ha'apala is an expression of Jewish activism, no longer waiting for miraculous salvation, but generating its own salvation.
Jacob is portrayed in the Menorah relief fighting the angel of God, before meeting again after years with his brother Esau, as is described in Genesis "And Jacob was left alone, and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed." (Genesis, 32:24-28) 2ff7e9595c
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