Golem
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In Modern Hebrew, golem is used to mean \"dumb\" or \"helpless\" and also to describe an insect in its inactive immature form between larva and adult. Similarly, it is often used today as a metaphor for a mindless lunk or entity that serves a man under controlled conditions, but is hostile to him under other conditions.[1] \"Golem\" passed into Yiddish as goylem to mean someone who is lethargic or beneath a stupor.[5]
During the Middle Ages, passages from the Sefer Yetzirah (Book of Formation) were studied as a means to create and animate a golem, although little in the writings of Jewish mysticism supports this belief. It was believed that golems could be activated by an ecstatic experience induced by the ritualistic use of various letters of the Hebrew alphabet[6] forming a \"shem\" (any one of the Names of God), wherein the shem was written on a piece of paper and inserted in the mouth or in the forehead of the golem.[7]
A golem is inscribed with Hebrew words in some tales (for example, some versions of Chełm and Prague, as well as in Polish tales and versions of the Brothers Grimm), such as the word emét (אמת, \"truth\" in Hebrew) written on its forehead. The golem could then be deactivated by removing the aleph (א) in emét,[8] thus changing the inscription from \"truth\" to \"death\" (mét מת, meaning \"dead\").
The most famous golem narrative involves Judah Loew ben Bezalel, the late 16th-century rabbi of Prague, also known as the Maharal, who reportedly \"created a golem out of clay from the banks of the Vltava River and brought it to life through rituals and Hebrew incantations to defend the Prague ghetto from anti-Semitic attacks and pogroms\".[16][17] Depending on the version of the legend, the Jews in Prague were to be either expelled or killed under the rule of Rudolf II, the Holy Roman Emperor. The Golem was called Josef and was known as Yossele. He was said to be able to make himself invisible and summon spirits from the dead.[17] Rabbi Loew deactivated the Golem on Friday evenings by removing the shem before the Sabbath (Saturday) began,[7] so as to let it rest on Sabbath.[7]
One Friday evening, Rabbi Loew forgot to remove the shem, and feared that the Golem would desecrate the Sabbath.[7] A different story tells of a golem that fell in love, and when rejected, became the violent monster seen in most accounts. Some versions have the golem eventually going on a murderous rampage.[17] The rabbi then managed to pull the shem from his mouth and immobilize him[7] in front of the synagogue, whereupon the golem fell in pieces.[7] The Golem's body was stored in the attic genizah of the Old New Synagogue,[17] where it would be restored to life again if needed.[18]
The existence of a golem is sometimes a mixed blessing. Golems are not intelligent, and if commanded to perform a task, they will perform the instructions literally. In many depictions, golems are inherently perfectly obedient. In its earliest known modern form, the Golem of Chełm became enormous and uncooperative. In one version of this story, the rabbi had to resort to trickery to deactivate it, whereupon it crumbled upon its creator and crushed him.[3]
A similar theme of hubris is seen in Frankenstein, The Sorcerer's Apprentice, and some other stories in popular culture, such as The Terminator. The theme manifests itself in R.U.R. (Rossum's Universal Robots), Karel Čapek's 1921 play that coined the term robot. The play was written in Prague, and while Čapek denied that he modeled the robot after the golem, many similarities are seen in the plot.[37]
The golem is a popular figure in the Czech Republic. The 1915 novel by Gustav Meyrink (The Golem) was briefly popular and did much to keep the imagination about the golem going. Several restaurants and other businesses have names that make reference to the creature. A Czech strongman, René Richter goes by the nickname \"Golem\",[17] and a Czech monster truck outfit calls itself the \"Golem Team\".[38]
A Yiddish and Slavic folktale is the Clay Boy, which combines elements of the golem and The Gingerbread Man, in which a lonely couple makes a child out of clay, with disastrous or comical consequences.[40]
A golem is a creature formed out of a lifeless substance such as dust or earth that is brought to life by ritual incantations and sequences of Hebrew letters. The golem, brought into being by a human creator, becomes a helper, a companion, or a rescuer of an imperiled Jewish community. In many golem stories, the creature runs amok and the golem itself becomes a threat to its creator.
The best-known version of the golem legend takes place in Prague and revolves around the studious Rabbi Loew. The first practical instructions on creating a golem can be found in medieval commentaries on Sefer Yetzirah (Book of Creation). Originally, creating a golem was a way for medieval Jewish mystics to come closer to God.
Central to the golem legend is the human desire to create, together with a range of themes including creativity, control, power, and salvation. The golem also symbolizes each era's dreaded dangers and hopes for redemption.
Golem, as the name suggests, is based on a golem, more specifically on representations in modern role-playing games, which usually are ogre-like creatures whose bodies are covered in, or made of, stones. It could also have been inspired by the tsuchikorobi, a Japanese yōkai known as the 'tumbling monster', for its habit of rolling over travelers and crushing them, as Golem does.
Often in Ashkenazi Hasidic lore, the golem would come to life and serve his creators by doing tasks assigned to him. The most well-known story of the golem is connected to Rabbi Judah Loew ben Bezalel, the Maharal of Prague (1513-1609). It was said that he created a golem out of clay to protect the Jewish community from Blood Libel and to help out doing physical labor, since golems are extraordinarily strong. Another version says it was close to Easter, in the spring of 1580 and a Jew-hating priest was trying to incite the Christians against the Jews. So, the golem protected the community during the Easter season. Both versions recall the golem running amok and threatening innocent lives, so Rabbi Loew removed the Divine Name, rendering the golem lifeless. A separate account has the golem going mad and running away. Several sources attribute the story to Rabbi Elijah of Chelm, saying Rabbi Loew, one of the most outstanding Jewish scholars of the sixteenth century who authored numerous books on Jewish law, philosophy, and morality, would have actually opposed the creation of a golem.
The Hebrew ancestor of the word golem meant \"shapeless mass,\" and the original golems started as lumps of clay that were formed into figures and brought to life by means of a charm or a combination of letters forming a sacred word. In the Middle Ages, golems were thought to be the perfect servants; their only fault was that they were sometimes too literal or mechanical in fulfilling their masters' orders. In the 16th century, the golem was thought of as a protector of the Jews in times of persecution. But by the late 1800s, golem had acquired a less friendly second sense, referring to a man-made monster that inspired many of the back-from-the-dead creations of classic horror fiction.
The golem (Fay et al. 2021) package is a framework for building production-grade shiny applications.Many of the patterns and methodologies described in this book are linked to golem and packages from the golemverse.Of course, all the advice developed in this book will still be valid even if you do not plan to use golem.
Note: The current version of golem used when writing this book is 0.3.0, and some of the features presented in this book might not be available if you are using an older version, or be a little bit different if you have a newer version. Feel free to browse the package NEWS.
golem is a toolkit for simplifying the creation, development and deployment of a shiny application.It focuses on building applications that will be sent to production, but of course starting with golem from the very beginning is also possible, even recommended: it is easier to start with golem than to refactor your codebase to fit into the framework.
The motivation behind golem is that building a proof-of-concept application is easy, but things change when the application becomes larger and more complex, and especially when you need to send that app to production.Until recently there has not been any real framework for building and deploying production-grade shiny apps.This is where golem comes into play: offering shiny developers a toolkit for making a stable, easy-to-maintain, and robust production web application with R.golem has been developed to abstract away the most common engineering tasks (for example, module creation, addition and linking of an external CSS or JavaScript file, etc.), so you can focus on what matters: building the application.Once your application is ready to be deployed, golem guides you through testing and brings tools for deploying to common platforms.
A golem application is contained inside a package.Knowing how to build a package is heavily recommended.The good news is also that everything you know about package development can be applied to golem.
The DESCRIPTION and NAMESPACE are standard package files (i.e. they are not golem-specific).In DESCRIPTION, you will add a series of metadata about your package, for example, who wrote the package, what is the package version, what is its goal, who to complain to if things go wrong, and also information about external dependencies, the license, the encoding, and so forth.
This DESCRIPTION file will be filled automatically by the first function you will run in dev/01_start.R, and by other functions from the dev/ scripts.In other words, most of the time you will not interact with it directly, but through wrappers from golem and usethis (Wickham and Bryan 2020b) which are listed in the dev scripts. 59ce067264
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