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McGraw-HIll's MAT: Miller Analogies Test

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From the Back Cover

Sharpen the reasoning skills you need to master the MAT! If you want to score high on the MAT, you’ve got to have the facts, names, and terms from literature, philosophy, history, science, mathematics, and fine arts at your fingertips--plus the ability to reason your way through the toughest analogies. McGraw-Hill’s MAT: Miller Analogies Test will give you first-rate preparation you need for this difficult exam. Specially designed to help you sharpen your critical-thinking skills, this top-quality resource offers not only intensive practice with sample tests just like the real exam, but also a complete guide to all the topics you need to know to get your best score. If you want to make sure that you ace the test and get into the graduate program you want, this is the guide for you! McGraw-Hill's MAT: Miller Analogies Test features: 10 full-length sample tests with complete explanations for every question Inside strategies to help you reason your way through virtually any analogy Tips and tests to practice thinking analogically Sample questions designed to match the real test in content and degree of difficulty Outlines and resource guides for every test subject area Everything you need to know about the Miller Analogies Test—how to register, when the test is given, how the test is scored, and how schools and other institutions use MAT scores McGraw-Hill's MAT: Miller Analogies Test will help you develop the skills and confidence you need to succeed—and win admission to your first-choice graduate or pre-professional program!

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About the Author

Kathy A. Zahler is a widely published textbook writer and a coauthor of the bestselling Test Your Cultural Literacy.

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Product details

Series: McGraw-Hill's Mat

Paperback: 320 pages

Publisher: McGraw-Hill; 1 edition (August 10, 2005)

Language: English

ISBN-10: 0071452230

ASIN: B001PO67FC

Product Dimensions:

8.4 x 0.6 x 10.6 inches

Shipping Weight: 2 pounds

Average Customer Review:

4.2 out of 5 stars

18 customer reviews

Amazon Best Sellers Rank:

#11,224,944 in Books (See Top 100 in Books)

There are two main problems with this study guide:1. The practice tests are not in the same format as the actual MAT that you will be taking today; 120 questions in 60 minutes. This is critical because half of the battle when taking the MAT's is learning how to pace yourself properly so that you have enough time to answer all of the questions on the exam and perhaps have some time at the end to review your answers to questions that you found tricky.2. The study content provided in this book is sometimes presented in a manner that is more complicated than it need be and I found that the Kaplan MAT guide was easier to understand, gave the user great MAT test taking strategy, had practice tests identical to the actual MAT, contained more content that was on the actual MAT exam that I took and overall prepared me so much better than the McGraw-Hill's MAT guide.

One bad thing - book arrived with no paperwork, no receipt or anything.Book is a good tool to prep for the test, BUT the test is almost impossible to study for. I am generally good at analogies, but in the case you have to know a lot of content. The practice tests are good an varied, and the last section has some good knowledge references. I would recommend starting way before you need to - I got this about 3 weeks before my test and wish I had got it sooner. However, none of my real test questions were any that were on these practices, but it is a good book to get you used to the test format.

The MAT book I ordered is for the sole purpose of finding strategies and what questions may appear at the time of testing. The book answered most of my questions and settled fears before taking the test. The book explains how the analogies work and why. The test sheets are an added benefit so I am able to practice staying within the time limits and review my answers. Reviewing the answers, both right and wrong, allows me further practice with analogies. This test book is a plus when preparing for the MAT exam.

The front of the book was most helpful since it gave different ways to interpret the analogies. I definitely learned from it, though the quizzes were not as helpful since they were so subject centered.

I studied this book, nothing else and the administrator of the test told me I got the highest score she's ever seen. Worth the money!

she is happy with it

Really great the way its organized

Great condition. Does the trick! Helps with study plan for the MAT. I would recommend if you are taking the test.

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Olav Martin Kvern is an award-winning illustrator, graphic designer, software developer, and writer. He is the author of several books, including Real World Freehand and Real World PageMaker and was a columnist and Contributing Editor for Adobe Magazine.   David Blatneris the world’s most-recognized authority on Adobe InDesign, and the co-host of InDesignSecrets.com. He is the author of 20 books and video titles, and the editorial director of InDesign Magazine. Bob Bringhurst  worked at Adobe Systems as a Senior Technical Writer for more than 15 years, creating the technical documentation for every Adobe InDesign version since the softwares inception. He currently works on the Adobe Digital Publishing Suite andcreated the popular DPS Tips application.

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Product details

Paperback: 840 pages

Publisher: Peachpit Press; 1 edition (August 3, 2013)

Language: English

ISBN-10: 0321930711

ISBN-13: 978-0321930712

Product Dimensions:

7.5 x 1.5 x 9 inches

Shipping Weight: 3.5 pounds (View shipping rates and policies)

Average Customer Review:

4.3 out of 5 stars

17 customer reviews

Amazon Best Sellers Rank:

#600,795 in Books (See Top 100 in Books)

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Ebook Download Siddur Avodat HaLev (Hebrew and English Edition)

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Product details

Hardcover: 1346 pages

Publisher: Koren Publishers Jerusalem; Bilingual edition (October 29, 2018)

Language: Hebrew, English

ISBN-10: 9653019368

ISBN-13: 978-9653019362

Product Dimensions:

5.5 x 2 x 8.5 inches

Shipping Weight: 2.3 pounds (View shipping rates and policies)

Average Customer Review:

5.0 out of 5 stars

2 customer reviews

Amazon Best Sellers Rank:

#372,021 in Books (See Top 100 in Books)

This new 1452-page siddur, which includes 106 additional pages of essays, edited in chief by Rabbi Basil Herring, shows why it is beneficial to have more than one version of the siddur. This new version, with weekday, shabbat, yom tov prayers, and a host of additional sections, offers much that is not in many prior siddurs.One of its many focuses is on halakhic practices and minhagim, respected customary practices, that are not inserted in the back of the siddur but in boxes where the prayers appear.The siddur explanations are illuminated by a multitude of Jewish sources as well as recent scholarly research, anecdotes, physics, biology, psychology and literary classics because Maimonides taught “take the truth from whoever says it.”The siddur shows sensitivity to women’s participation in the prayer service in many ways, including changing male-oriented language to inclusive wording, such as using “one” rather than “he,” “esteemed companions” in place of “rabbotai,” “head of the house” instead of “master of the house.” It also addresses zimmum for three women when there is less than three men present, explains exemptions for women, has an extended commentary on eishet chayil, “the woman of valor,” and more than a dozen similar much-needed commentaries.Eishet chayil is a good example of the siddur’s many explanatory inclusions. The siddur gives a half dozen explanations of it from different sources, worldviews. and periods of time. Several ancient midrashim offer ideas such as: it refers to a virtuous wife, the book of the Torah, and a woman like Beruria, whose story the siddur tells; the sage Meiri of the fourteenth century suggests that it is extolling the allegorical foreign women mentioned earlier in Proverbs where these 22 verses appear; kabbala claims it is speaking about the feminine aspect of God; and there is the view of a modern commentator who wrote that Solomon is referring to his ancestor Ruth who is called an eishet chayil in the book of Ruth.The translation is new, avoids archaic terms and uses clear modern English and modern English syntax rather than copying the order of the Hebrew words, which is appropriate for Hebrew but not for English.The siddur contains supplementary prayers such as those relating to the holocaust, the State of Israel, and personal events such as thanksgiving and dedication of a home. There are forty pages of blessings for special occasion. The entire book of Psalms in includes rather than only selections, and there is a modern English translation of all the psalms. The complete books of Shir Hashirim, Rut, Eikha, Kohelet, and Esther, are included, although these five Megillot are not translated. The weekly Torah readings, tashlikh, kapparot viduy, marriage ceremony, pidyon haben, grace after meals in a shiva house, yizkor, and much more are also in this siddur.There are also 106 pages of easy to read eighteen essays that explain much about Judaism, prayer, history, philosophy, kabbala, hassidism, Zionism, such as the historical and halakhic background of prayer, Rabbi J. B. Soloveitchik’s explanation of the shabbat prayers, the thirteen principles of Judaism, sacrifices, and more.Some explanation may surprise readers, such as the kapparot practice, seeking atonement for misdeeds, not being attested until Geonic literature in the middle ages and “it was likely practiced on behalf of children, who are unable to express remorse and achieve atonement through conventional means. The practice is of the same nature as the symbolic foods on Rosh Hashana.” In short, it is not magical, but designed to make us think, act, and improve.All in all, this new siddur is not only a prayer book; it is a collection of all essential prayers together with prayers that people would like to say, with readings from the Tenakh, the Hebrew Bible, with a wealth of explanations and other need to know and worth-while knowing material.

The brand new Siddur Avodat Halev is a fabulous new commentary on the traditional siddur, but unlike most commentaries you have read, the writers of this project have incorporated many significant and thought-provoking articles on the theology and praxis of Jewish prayer.Each page of the siddur contains short pithy remarks that remind me of the old Phillip Birnbaum Siddur and the Artscroll Siddur. The commentary features a brief digest of many of the halakhic perspectives and customs that govern Jewish prayer. It is not verbose, but actually quite succinct. While many commentaries intimidate the reader, the Siddur Avodat Halev’s does not.Under Rabbi Basil Herring’s fine leadership, the siddur also traces many of the prayers to their scriptural origins—something many prayers after the Birnbaum Siddur neglected to do. In fact, I was curious to see how they explained the blessing, “Who forms light and creates darkness, Who makes peace and creates all things” (p. 90), and sure enough the same explanation Birnbaum gave in his siddur notes appears in the Siddur Avodat Halev. Giving credit to the Birnbaum Siddur would have been nice, but the explanation he gives is satisfying to a reader like myself who enjoys studying the history of what inspired the ancient prayers.Women’s participation in traditional prayer is always a hot-button subject. To the siddur’s credit, it tries to be more inclusive than other Orthodox siddurim of the past. For example, instead of using the traditional male-oriented language which invariably uses the male pronoun “he,” the siddur uses the more gender-inclusive pronoun, “one.” Or, in the Grace After Meals, it also uses “With your permission, (my father and teacher,”/ “ my mother and my teacher” in the opening words of the Grace.This is very appropriate, and it reminded me of the Scriptural passage, ‎ שְׁמַע ×‘Ö°Ö¼× Ö´×™ מוּסַר אָבִיךָ וְאַל־תִּטֹּשׁ תּוֹרַת אִמֶּךָ “Listen, my child, to your father’s instruction, do not reject the Torah (lit. instruction) of your mother” (Prov. 1:8), for our mothers do teach us Torah by their values and lessons we learn from the age of infancy onward. This verse would have made a terrific footnote for the siddur, and I would encourage adding this concept in a future edition.The siddur also contains additional prayers such as those relating to the Holocaust, the State of Israel, and personal events such as thanksgiving and dedication of a home. In the original Artscroll Siddur, references to the Shoah and the State of Israel do not appear until Artscroll later partnered with the RCA in producing a more updated siddur.In the Mi’Sheberech prayer that is said after one is called up to the Torah, the Siddur included the mentioning of the Matriarchs—this is the second Modern Orthodox Siddur I have seen in which the authors include this. The other siddur is the Nahalel Siddur. These changes represent a dramatic mind-shift in the Modern Orthodox community.The old albatross of a prayer blessing God, “for not making me a woman” is still included; the same old tired apologetic exposition is used. I think this Siddur should have included the 15th-century Italian version of the prayer, “Blessed are You… .Who did not make me a man.” Not only would this have been a provocative change, but it would also stress that we ought to thank God for making us who we are. Better still, it would have really been terrific to say these blessings in the positive. Instead of defining ourselves by what we are NOT, we should take a positive approach and thank God for making us who we ARE. Thus, a man should say, “Blessed are You . . . for making me a man,” or “Blessed are You . . . for making me a woman,” and lastly, “Blessed are You for making me an Israelite.” This version completely sidesteps the usual awkward problems associated with these particular prayers.While Siddur Avodat Halev has made great strides, sometimes it still operates within the confines of a medieval Procrustean bed, named after Procrustes, the bandit from Greek mythology who stretched or amputated the limbs of travelers to make them conform to the length of his bed. Rabbis need greater freedom to improve upon Jewish tradition and I pray that someday the Modern Orthodox movement will seriously change their overall thinking on this sensitive matter. No amount of apologetic explanations can justify the animus of a prayer that has offended Jewish women for many centuries.Another piece of anachronistic history in the siddur is the section pertaining to the Kapporet prayer. Frankly, the old practice of Orthodox Jews swinging a frightened chicken over their heads on the eve of Yom Kippur seems antithetical in every way to the modern facelift the Siddur Avodat Halev wishes to make. And while the commentary points out its shortcomings, I think no explanation can sanitize the inappropriateness of this prayer—especially since the practice of the Kapporet more often than not violates the biblical prohibition of causing animals needless pain (tsar ba’alei chayim).The authors should have included the Tefilah Zakah instead. It is a much more powerful prayer that captures the beauty of the High Holidays and its emphasis on forgiveness. This prayer actually appears in the siddur on pages 338-339. In Jewish liturgical history, the Tefilah Zakah is a part of the Yom Kippur liturgy, and in this prayer, a people enumerate and connect their various sins with various acts and ask for forgiveness. More significantly, people forgive any who have caused them pain or harmed them. R. Avraham Danzig (1748-1820) popularized this prayer in his famous Halakhic digest, Hayye Adam. It is definitely a better alternative to the Kapporet ritual.Perhaps the most critical part of the Siddur Avodat Halev pertains to the attempt of its writers to explain the theology of Jewish prayer with a particular focus on the nature of Kavanah, or “intentionality.” And while the siddur does a fine job in examining the nature of Kavanah, it sheepishly avoids dealing with most perplexing questions of our age: What is the nature of a personal relationship with God? Is God “responsive” to our prayers? Does prayer truly have or evoke healing power? Nothing challenges the theological beliefs of a Jew—regardless of our denomination—more than prayer. Prayer calls into question all of our most fundamental beliefs in a “personal” God and this area poses tough questions for Modern Orthodox intellectuals and theologians alike, as well as their Conservative and Reform colleagues.

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Review

..." lovingly describes the locations, cultures, conflicts and social influences as they pertain to generations of women in this very impressive Arab family ...highly informative, insightful and thought-provoking - a window into other worlds." --Bernadine Evaristo

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About the Author

Jean Said Makdisi was born in Jerusalem and studied in Cairo and the United States. She is the author of Beirut Fragments: A War Memoir, a New York Times Notable Book. She lives in Beirut.

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Product details

Paperback: 416 pages

Publisher: W. W. Norton & Company (June 17, 2007)

Language: English

ISBN-10: 9780393329650

ISBN-13: 978-0393329650

ASIN: 0393329658

Product Dimensions:

5.5 x 1.1 x 8.3 inches

Shipping Weight: 11.2 ounces (View shipping rates and policies)

Average Customer Review:

4.0 out of 5 stars

5 customer reviews

Amazon Best Sellers Rank:

#1,475,176 in Books (See Top 100 in Books)

The impetus for this lively, emotionally engaging exploration of three generations in Makdisi's maternal line came from her conflicted feelings about feminism and the traditional domestic-centered woman's role as well as the friction between the two cultural influences in her life - East and West.Her father was an affluent Christian Palestinian who immigrated to the US and became an American citizen. He returned to Jerusalem to honor his mother's dying wish, "but never really forgave her for deflecting him from what he had seen as his destiny in the New World." Her mother was Lebanese and Palestinian, the daughter of a strict Baptist minister and his European-mission educated wife (Teta) who was, in turn, daughter of an Evangelical pastor.Makdisi and her siblings (which include the late Edward Said, professor, writer and pro-Palestinian activist, and the historian and writer Rosemarie Said Zahlan, who was also a pro-Palestinian activist) grew up with American passports, though she was born in Jerusalem in 1940 and grew up in Cairo."Until 1948, and the Palestine war, our family moved regularly between Jerusalem and Cairo. For Palestinians, the year 1948 was a time of movement, of scattering, of families breaking up and moving apart. It was a time of breakdown, of entropy." Though a child and sheltered somewhat from outside events, she recalls the upheaval in their Cairo home as a stream of relations - distraught refugees - moved through."In 1948 the heart of our family was torn out, and the centre of our existence was broken....It is only recently that I have come to understand how deeply affected we have all been by the Palestinian experience, how we have lived our lives in its shadow. Most of all, though we have lived well and done well and accomplished much, though we have made many deep friendships throughout the world, since 1948 we have been outsiders - not only my parents, but their children, and, I fear, their children's children as well."Makdisi does not dwell on "the Palestinian experience" in this book, which is as much biography and history as it is memoir, but its long shadow is always visible.As she moves backwards and forwards in time, she describes an arc - a move towards an ideal of "modernity," synonymous with westernization, that carried her grandmother and mother farther from the extended family that gave women support and strength into an isolated role in the nuclear family.This movement began with the values her grandmother absorbed in the mission schools and culminated in her own marooned existence in an affluent Washington DC suburb, frustrated, bored and conflicted between her role as perfect mother and housewife and her ambitions to be something in the world.A century-long embrace of Western culture is clearly to blame in her mind, though Makdisi certainly does not advocate a repudiation of all things Western. Instead she concludes her book with a call for a new synthesis of priorities, which combines the "sustenance" of home and family with a connection to the outside world. Well, sure. In the best of all worlds, anyway.Makdisi grew up thinking her grandmother led a sheltered, isolated, domestic existence, comfortable but limited. But as she researches this book - getting her own mother and uncles to write memoirs and delving into the history of the time, a more rounded and nuanced picture emerges of a woman who endured war and tragedy, love and loss, who worked to build her husband's congregation and who, during WWI and again after her husband's death, struggled alone to keep her family together with little financial support.Makdisi's mother, Hilda, continued the move away from Arab customs, filling her house with European furniture, dressing in the latest Western fashions, adopting Western tableware and eating habits. No one seemed to regard any of this as a rejection of Arab culture at the time - it seemed more a matter of fashion and sophistication.Only in retrospect does Makdisi see how it isolated her mother and grandmother from other women and robbed them of matriarchal status later in life. Yet her grandmother was miserable living with her mother-in-law and the matriarchal status seemed to work best when the financial power rested with the matriarchal generation.Makdisi makes a number of generalizations that readers may quibble with. While I don't know the joy and comfort of the extended family (and it certainly does not appeal) I do know you cannot extrapolate middle class American life from the homogenous confines of an affluent D.C. subdivision. Miserable in her isolation there as a newlywed (as I too would be) I wondered why she didn't move into town, which they could easily have afforded. The book touches on a century of culture and upheaval - the European occupation and recarving of boundaries after the defeat of the Ottoman Empire, various ensuing rebellions, the rise of Zionism in a land where Jews had always lived and the belated reaction of alarm, the bitter legacy of exile and rootlessness following the 1948 war.She does not explore any of these events in a deep political way but rather notes how each specifically affected her family. Perhaps this is why she does not touch on certain issues, such as the practicality of co-existing Israeli and Palestinian states and the repeated Palestinian rejection of partition.This is a book filled with rich history, cultural detail and colorful anecdotes, all of which help illuminate a place and people that seem to grow more remote and frightening with every passing day. Makdisi is a fluent and visual writer, with a foot in two cultures and her book should be read by anyone with an interest in the Arab world.--Portsmouth Herald

Makdisi's memoir carefully collects fine details of the Arab Christian history in Syria, Lebanon, Palestine and Egypt. In tracing her mother and grandmother's and her own personal story and the families that surrounded them, Makdisi takes the reader on a journey that shows the meaningfulness of geographical origin in the arab culture as well as the inherent ability to change, transform and relocate.This memoir presents an opportunity to encounter in a very human way the event of the partition of Palestine and its effects on families' lives. It is broad in scope touching on everything from questions of class, the situation of women, colonialism, raising a family in a time of war, social movements and the upheaval of governments, being stateless, suffering loss...This book is recommended to the patient reader who is serious about garnering a deeper understanding of this area of the world or the related subject matter in women's studies.It is worth noting that Makdisi is the sister of Edward Said. I didn't realize this myself until many many pages into the book.

I grew up in Cairo and now living in the US. I loved this book so much and relate to every word of it. I would defintely recommend it to my son to read in the future as it is a beautiful mix of sociology, history and psycology.

The social history and politics of Arab women illustrated by the author's love for her mother and grandmother.

The wife of Edward Said grew up, like her brother, among the richest of the Arab elite, the Bourguise that had come up with the Arab Awakening following the Arab revolt in 1917. This was a class of wealthy, European educated, mostly Arab Christians who became not only nationalists but highly knowledgable about the world. Because of their connections and the fact that they were inter-related with Arabs across the middle east they were very worldy.The Said family were two generatiosn removed from Baptist Arab converts in Lebanon who had immigrated to Palestine and then on to Egypt. They had summer homes both in Jerusalem and Lebanon. Theirs was a life of luxory and western ways, western dress, western values and eventually western self hate.THis memoir covers the period 1940-2000. We are given insights into life after the flight from Palestine in 1948, life in Beirut during the war and insights into the arab world. Despite being a 'housewife' Mrs. Said is not really immigrating to Lebanon when she marries a Lebanese instead she is merely returning to her homeland. This is where the memoir is problematic. It covers up the very unique status of the Said family trying instead to put them in a larger arab morass which they do not exist in. There is little difference in the upbringing, wealth and outlook of the Saids and their western counterparts in the richest sections of London or New York. This is not an account of Arab women because 99.99% of Arab women do not live like this jetting between capitals and conversing in multiple languages.Despite attempts at portraying her family as refugees one has only to compare the memoir with the truth of the many homes of the family to see a more complete picture. If this memoir is interesting it is interesting because the female protaganist did nothing for women's rights and gives us a journalistic account of life in the Arab world, a biased account of course covring up PLO atrocities, during the period.Seth J. Frantzman

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