German Hid Conversion
Saturday, August 6th, 2011![]() |
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SLIM HID Xenon Conversion Kit H1 H3 H4 H7 9005 9006 4300K-10000K USA | ![]() |
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US $31.49 | 1d 23h 55m |
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GERMAN HID CONVERSION KIT H1/H4/H7/H11/9004/9006/9007 S | ![]() |
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US $31.99 | 3d 22h 53m |
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GERMAN HID CONVERSION KIT H1/H4/H7/H11/90?04/9006/9007 | ![]() |
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US $32.98 | 24d 10h 34m |
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German Brand Name Klight Super Slim HID Conversion Kit | ![]() |
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US $150.00 | 24d 18h 20m |
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HID Conversion Kit H1 H3 H4 H7 H10 H11 H13 9004, 9006 | ![]() |
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US $39.95 | 26d 4h 4m |
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HID Reverse & DRL Conversion Kit 3157 7440 T15 6K | ![]() |
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US $99.99 | 24d 6h 56m |
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German Hid Conversion

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SLIM HID Xenon Conversion Kit H1 H3 H4 H7 9005 9006 4300K-10000K USA | ![]() |
![]() |
US $31.49 | 1d 23h 55m |
![]() |
GERMAN HID CONVERSION KIT H1/H4/H7/H11/9004/9006/9007 S | ![]() |
![]() |
US $31.99 | 3d 22h 53m |
![]() |
GERMAN HID CONVERSION KIT H1/H4/H7/H11/90?04/9006/9007 | ![]() |
![]() |
US $32.98 | 24d 10h 34m |
![]() |
German Brand Name Klight Super Slim HID Conversion Kit | ![]() |
![]() |
US $150.00 | 24d 18h 20m |
![]() |
HID Conversion Kit H1 H3 H4 H7 H10 H11 H13 9004, 9006 | ![]() |
![]() |
US $39.95 | 26d 4h 4m |
![]() |
HID Reverse & DRL Conversion Kit 3157 7440 T15 6K | ![]() |
![]() |
US $99.99 | 24d 6h 56m |
| Powered by phpBay Pro |
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No items matching your keywords were found.
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![]() |
SLIM HID Xenon Conversion Kit H1 H3 H4 H7 9005 9006 4300K-10000K USA | ![]() |
![]() |
US $31.49 | 1d 23h 55m |
![]() |
GERMAN HID CONVERSION KIT H1/H4/H7/H11/9004/9006/9007 S | ![]() |
![]() |
US $32.49 | 12d 12h 41m |
![]() |
HID Reverse & DRL Conversion Kit 3157 7440 T15 6K | ![]() |
![]() |
US $99.99 | 24d 6h 56m |
![]() |
German Brand Name Klight Super Slim HID Conversion Kit | ![]() |
![]() |
US $150.00 | 24d 18h 20m |
![]() |
GERMAN HID CONVERSION KIT H1/H4/H7/H11/90?04/9006/9007 | ![]() |
![]() |
US $32.98 | 24d 10h 34m |
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Xenon 9006 8000K High Intensity HID Conversion Kit w/ Genuine German ACIP Chip | ![]() |
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US $47.99 | 9d 13h 42m |
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HID Conversion Kit H1 H3 H4 H7 H10 H11 H13 9004, 9006 | ![]() |
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US $39.95 | 26d 4h 4m |
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EAGLE EYE HID CONVERSION KIT $149.77 EAGLE EYE HID CONVERSION KIT |
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EAGLE EYE 35W HID CONVERSION $149.77 EAGLE EYE 35W HID CONVERSION |
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Delta H.I.D. H4 Conversion Kit $236.99 Delta H.I.D. H4 Conversion Kit |
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12V 35W HID Xenon H4 Conversion Light Kit $113.04 12V 35W HID Xenon H4 Conversion Light Kit is in stock and ready to ship from TrendTimes.com. Our toy stores sell 12V 35W HID Xenon H4 Conversion Light Kit for the best price of $84.31 and personal shoppers are standing by to assist you. |
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Bimmian PFG604H6Y Projector Fog Lights for E60 20042007 Pair with XenoFlo HID 6000k White UltraBright Conversion $653.18 Projector fog lights for E90 and E60 Supplement the look of your projector Xenon headlights with a set of bimmian projector fog lights. These awesome looking fog lights contain a spherical lens which focuses the light where you need it most while matching the style of your headlights. Not only beautiful but functional as well. To truly get the most from your new fog lights we recommend either replacing your stock halogen bulbs with Xenesis trumatch bulbs or a Xenoflo HID kit for maximum brightness. Available Options: Bundle your projector fog lights with a set of Xenesis TruMatch bulbs (complete with lifetime warranty) at a phenomenal price. Compatibility:. Currently available for nonLCI E90 and nonLCI E60. E90 (20062008) And E60 (20042007). Technology: The concept of these lenses match that of BMW Xenon projector lenses. By focusing the light through a spherical lens the light is able to become brightest at the focal point while allowing a wide dispersion field. Now you can extend this German ingenuity to your fog lights. Inside the Box: Pair of complete fog light housings. E60 Kits also contain simple adapter wires. Installation: Our lenses are designed with OEM fitment to allow plugandplay installation. Simply use your OEM mounting hardware swap out your bulbs and you re up and running. For E6020042007Pair with XenoFlo HID 6000k. Finish: White UltraBright Conversion. |
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Bimmian PFG604H8Y Projector Fog Lights for E60 20042007 Pair with XenoFlo HID 8000k Light Blue UltraBright Conversion $653.18 Projector fog lights for E90 and E60 Supplement the look of your projector Xenon headlights with a set of bimmian projector fog lights. These awesome looking fog lights contain a spherical lens which focuses the light where you need it most while matching the style of your headlights. Not only beautiful but functional as well. To truly get the most from your new fog lights we recommend either replacing your stock halogen bulbs with Xenesis trumatch bulbs or a Xenoflo HID kit for maximum brightness. Available Options: Bundle your projector fog lights with a set of Xenesis TruMatch bulbs (complete with lifetime warranty) at a phenomenal price. Compatibility:. Currently available for nonLCI E90 and nonLCI E60. E90 (20062008) And E60 (20042007). Technology: The concept of these lenses match that of BMW Xenon projector lenses. By focusing the light through a spherical lens the light is able to become brightest at the focal point while allowing a wide dispersion field. Now you can extend this German ingenuity to your fog lights. Inside the Box: Pair of complete fog light housings. E60 Kits also contain simple adapter wires. Installation: Our lenses are designed with OEM fitment to allow plugandplay installation. Simply use your OEM mounting hardware swap out your bulbs and you re up and running. For E6020042007Pair with XenoFlo HID 8000k. Finish: Light Blue UltraBright Conversion. |
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PIAA HID Conversion Kit $303.99 " Kit includes bulb, ultra-thin ballast, igniters, relay harness, hardware, harness ties and installation manual Specs: 35W, 6000K color temp NOTE: Fits: Polaris Ranger 07-up (all) Arctic Cat 400/450/500/550/650/7000" |
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Conversion $11.41 Conversion |
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35W Bi-Xenon Xenon HID Conversion Kit 9006 8000K With Two Ballasts $83.4 Description:Xenon HID Conversion Kits (35W HID)Fits all vehicles which have projector or reflector headlights. Waterproof with weatherproof metal ballasts.Plug & play, easy to convert, no cutting wiring required, needs only 20-40 minutes to install the Bi-Xenon HID Conversion Kit.On average, 10 times the average life of traditional halogen bulbs.High brightness: Three times luminous flux as that of halogen tungsten lampGreater luminosity: makes it super easy to drive at night and bad weather.ISO 9001:2000 & E-mark Certified.Output: 35W HID Conversion KitSolid metal Waterproof/Weatherproof ballast.Colour temperature: 8000KBulb Type: 9006Weight of Xenon HID Conversion Kit: 1629gPackage included:2 x Digital Ballasts (35W)2 x HID Bulbs (35W)2 x fixing pads2 x small package screws and nut |
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Sylvia Beach in Upstairs Apartment Where She Hid Her Books During German Occupation $99.99 David Scherman Sylvia Beach in Upstairs Apartment Where She Hid Her Books During German Occupation - Premium Photographic Print |
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German $7.43 German |
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Anzo USA Universal Conversion Headlights - Conversion Headlights - Anzo Headlight Conversions $51.54 Headlights by Anzo. Anzo USA Universal Conversion Headlights Features - Enjoy crystal clear styling with Anzo USA Universal Conversion Headlights. Computer designed for an innovative, trend setting design. Choose between H4 5" or 7" round halogen headlights or HID 7.5" x 5.5" rectangle halogen headlights. Boasts a 55W, bright light beam. Anzo USA Universal Headlights are completely street legal – DOT compliant to FMVSS 108. Conversion Headlights - Anzo USA Conversion Headlights, Anzo Headlight Conversions. For the top selection of Anzo Automotive Lights shop online today. The Conversion Headlights - Anzo USA Conversion Headlights, Anzo Headlight Conversions will improve and personalize your vehicle. Headlights by Anzo - selected by many auto enthusiasts in the top automotive discussion forums. Anzo USA Universal Conversion Headlights for your vehicle will deliver the results you are looking for! Anzo USA Universal Conversion Headlights - Automotive Lights - Headlights. |
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BlaZe HID Conversion Kits (While Driving)
The Place of Man © Part: 2
Man's place is part of the changing dynamic within the framework of the dialogue.
Dr. Zadok Krouz
Place is in the dynamic movement of the changing experience of life, never still, always flowing. Experience is a sort of sharpening of the consciousness at the particular moment of gaining experience and leading to the experience. In Star of Redemption, from the beginning, the experience of the senses was placed prior to all the facts of the actual experience "…experience knows nothing…it remembers experiences" (Naharayim 227). We find in the dynamic movement a motion of the actual subject toward the surroundings, and not a transfer of the surroundings to the domain of life. The place of man is woven and consolidated by movement to the surroundings, and the more he leaves the surroundings in their physical place, the more he tends towards its ideal direction: "In the old philosophy, ‘thinking' means thinking for no one else and speaking to no one else…but ‘speaking' means speaking to some one and thinking for some one" (Naharayim 231). In the old philosophy, physical place means to think for no man and to speak for no man. Thus there is no movement, no physical movement; everything is silent and standing. There is no partner and there is no experiential, eventful activity of reaction; there is only thought which calculates the power of relationship in the physical place of ideal direction.
The experience forms the place of man since it is located in surroundings, as it is in life. Man's place is individual and occurs within the surroundings; man's place is a personal place. For to speak means to speak to someone (personally) and to think about something (in a personal manner). Man's place changes and renews
itself constantly since this place is linked inexorably to time. Since the existential experience constantly renews the place of man (Naharayim 233; Star 148), the existential is not a one-time phenomenon, but a process which continues and does not cease within man. It acts in him and moves him to redeem the world, all of humanity (Naharayim 230), and man merits, by means of the occurrence of the existential present, "relation of the Almighty, for "to know God-world-man means what they do or was done to them in these times of reality…" (Naharayim 230). Man's place as part of dynamic movement is found also in the philosophy of Abraham J. Heschel. Heschel's philosophy of religion is also based on the living and dynamic relationship between God and man. In his book, God in Search of Man, revelation is the dialogue in which the prophet is the dynamic facet and biblical scriptures are an echo both of revelation and the response to it (Friedman, "The Philosophy of Heschel" 2:400-426).
In order for this dynamic to occur, the place of man must be within the framework of dialogue, which requires him to use the word "you," which is second person singular used in time present. Reality in its complete meaning is acquired only by dialogue with another, whose identity or identities will be made clear below. Man commences dialogue only when hearing others calling to him by name, such as "I have called thee by thy name, thou art mine" (Isa. 43:1; Star 214), and he answers—he is born anew. In the proper name, man is born again, for he is of the moment, "it is of its own category," and therefore the birth of his name is renewed always in the midpoint of the world "in the beginning of time" (Star 218). "The lover who says ‘Thou art mine' to the beloved is aware of having begotten the beloved in his love and given birth to her in travail" (Star 215). The call by name is accompanied by "you are mine," in which man recalls his status in the universe on the basis of his place (Star 207). This dialogue is as simple as it sounds—speech or conversation employing all the facets of living language. Does not "man" ("Adam") in gematria equal "what" ("mah")? And "what" (in Hebrew) is one of the words of the question. The living dialogue is based on question and response.
The experience of the call by name is dramatized by Rosenzweig's experience upon returning to Judaism on Yom Kippur 1913 at the synagogue on Potsdam Bridge in Berlin. It appears that Rosenzweig heard God call him by name. A communication (Beziehung) was made there with God (Briefe 263). Rosenzweig explains his comprehension of the dialogue by quoting a Biblical story (Star 207-208). When God called Adam after his sin, there was a call but no response. Adam was ashamed; he feared responsibility for his past and his sin. Therefore, when God asked, "Where are you?" his intention was "where is your ‘you'"? His interest was not to understand via his understanding the "you" but only to understand the "you" (see Pardes HaHasidut 63). This question certainly does not seek to clarify the place of man, since God surely knows where he is located. To the question of how it can be that the Almighty asks man "Where are You?" Rabbi Shneur Zalman of Ladi responded that whenever God calls to man "Where are You"? he means where are you in the world? To where have you arrived in the world? God seeks the man who conceals himself and calls and asks where he is. The above response is not a substantive answer but rather castigates man vis-à-vis his way of life. Rabbi Schneur Zalman charged that man lives irresponsibly and without introspection. Adam hid in order to evade giving an account and avoid responsibility; by hiding from God he became entangled in the depths of the illusion of that which followed, and found himself in a new situation which worsened as he moved from one hiding place to the next. The question, "Where are You?" rattles man, destroys the wall of his hiding place and seeks to show him where he has arrived and give him strength to free himself from the entanglement. Man confesses: "I heard your voice in the garden and hid," and with this, man's path commences.11
But man was not willing to stand in the presence of God. He hid, made excuses, blamed another—"the woman whom you gave me." Eve did not succeed in that which Adam failed, and she passed the blame to the serpent (Star 208). The dialogue is a process "from real word to real word" (Star 207). Each side was active. This dialogue was a real dialogue, each side speaking freely. The call "you" directed at Adam requires a response from man. In calling Adam by his first name, God raises the human "you" testified to by the "here I am" of the answer: "‘Where are Thou?' This is none other than the quest for the Thou…By the very act of asking for the ‘Thou', by the ‘Where' of this question, which testifies to its belief in the existence of the ‘Thou' even without the ‘Thou's' coming into its purview, the ‘I' addresses and expresses itself as ‘I'. The ‘I' discovers itself at the moment when it asserts the existence of the ‘Thou' by inquiring into its Where" (Star 207). "God called me, and therefore here I am" (Star 208); within the dependence in saying the absolute ‘you' was a justified dependence on objects as well as his human "you." The dialogue with man is a quintessential dialogue, and in comparison to it all other possible utterances and answers need be seen as decreed.
Answering the call to the personal "you" indicates the beginning of the experience of man. The presence of the "you" of God created his "I": "It must be that what we heard in our ‘I' was living utterance, and we were answered from our ‘you'." "The true dialectic is not the discourse of the philosopher alone but a dialogue between the ‘I' and the ‘you'" (Naharayim 232). The concrete ‘I' is
only the "I" against which is positioned the "you," and it itself is "you," object, vis-à-vis another "I." In regard to the wise, idealistic "I," there is no "you," just as the "you" does not exist with regard to any object.14 My "I" is effectuated in the "you"; by saying "you" I understand the other person not as "a thing" but an "I" like me": "…this man says: I, such that if man is not B alone but B=B can say I…" (Naharayim 210). In Rosenzweig's exegesis of the scriptures, He who calls out becomes One who hears. That God spoke actually to the people of Israel, and the people answered, reflects the efforts of Rosenzweig to understand anew the dialogue. These efforts are expressed in particular in Buber's I and Thou (B'sod Siach, 57-103). The I-Thou dialogue, according to Buber, is the path to understanding the connection between man and his creator. Rosenzweig's thought is similar – the world, in all its actions, is God speaking to man. Man's history is nothing other than signs, large and small, of the word spoken to him. The entire history of the world is only a dialogue between the creator and the creation, in which man is the veritable party who is entitled and empowered to speak and hear his word.
Use of this name requires man's communication to be immediate, current and reciprocal. Thedialogue's attribute is questions and answers at speaking tempo; without it, the opportunity is lost for oral reaction and dialogue. Without reaction, there is no action, nor a dynamic, harmonious, continuous, and communicative result. Dialogue does occur when "you" is utilized. The immediacy of the reaction tempo gives the communication a living and dynamic, rather than a static, character. The name "you" indicates that a reaction is taking place between persons speaking and the present "now."
Summery
This article to discusses the reasons Franz Rosenzweig, an influential Jewish theologian in prewar Germany, rejected the intellectual approach seeking to understand man as an object of the intellect. In establishing that the nature of man in the God-man-world relationship is one of inclusivity or unity, Rosenzweig provides an antidote to the futility of existence, and an answer for the fear of death. The article presents discourse on the critical concepts that support Rosenzweig's existential philosophy. Topics include the nature of reality, the meaning of time, the ‘I', the intellect, and self immanence, referencing contrasting views from Kant, Heidegger, Hegel, Newton, and, of course, Rosenzweig.
1 See F. Rosenzweig, Understanding the Sick and the Healthy: A View of the World, Man and God. This small book represents the anti-intellectual position. See also Rosenzweig in his article "The New Thinking," notes to Star of Redemption, where he notes "Copernicus pronounced man a mode of dust in the vast universe. Kant's own ‘Copernican turn of thought,' which—to restore the equilibrium—sets man on the throne of that same universe, corresponds to the mote-of-dust idea more precisely than he himself realized" (204).
2 See Chapter 1 of Martin Heidegger's Being and Time, which discussed "Dasein's possibility of being a whole, and being towards death" (262-263).
3 Truth of multiplicity means: "…until the unbeliever in this dogma chooses to found his experiences of his world – on the world, his experiences – on God…" (Naharayim 223).
4 This idea of man as the lord of creation is expressed in the following sources. Talmud, Tractate Hagigah, 12B: "…On what does the earth stand? On pillars, as it is said, ‘Which shaketh the earth out of her place, and the pillars thereof tremble' (Job 9:6).…Rabbi Eliezer ben Shamuah says, ‘on one pillar, and just man is its name, for it is said: but the righteous is an everlasting foundation'" (Prov. 10:25). See also Tractate Sanhedrin 37A: "Therefore man was born singularly, to teach you that one who loses one soul of Israel is considered as having lost an entire world, and one who establishes one soul of Israel is considered as having created an entire world." Man's important place is also taught, in a comparison between the big world and man as a small world, a microcosm, which appears frequently in rabbinical literature, and in which man is elevated to the level of world crown. See also Avot deRebbi Natan, Chapter 31, in particular "Sefer Yetsira," and the philosophical literature which preceded Mimonides, in particular Yosef ben Yaacov Even-Zadik (1075-1149), Olam Katan [Mikrokosmos], translated by Rabbi Moshe ben Rabbi Shmuel Ibn Tibon (Lifsia, 1854). See Klazkin, Thesaurus Philosophicus 1:34-37 and 2:126-127. See also Naharayim 237.
5 See also Franz Rosenzweig, Briefe 718.
6 Kant, A Critique of Pure Reason. See also Bergman's essay "The Philosophy of Immanuel Kant" in Toldot haPhilosophia haHadasha; Rosenzweig's comments on Kant in Naharayim 221.
7 Action = Zeitwort, whose source is in the word time (Zeit). In German, the word Zeit forms the basis for many common words, such as Zeitgenosse (contemporary), Zeitlauf (time spent), Zeitfolge (chronological order), and Zeitung (newspaper).
8 Kant, Prolegomena; Yuval, Kant and the Religious Question; Bergman, Toldot ha-filosofyah ha-hadashah.
9 Heidegger, Being and Time 383-440, 456-486. See also Sein und Zeit 334-349. Compare Marck 1:155-160.
10 The distance of four handbreadths is the minimal distance set forth by the Rabbinical Sages in various matters. See Babylonian Talmud, Tractate Brachot 25B and 33B.
11 M. Buber, Pardes HaHasidut, 63.
12 See references below relating to the discussion of "Absolute empiricism."
LIST OF SOURCE MATERIAL ABBREVIATIONS
Buber, Martin. B'sod Siach [Secret Conversation]. Jerusalem: Bialik Inst., 1959.
B'Sod Siach
Rosenzweig, Franz. Briefe [Letters]. Unter Mitwirkung von E. Simon ausgehwelt und hg. von. E. Rosenzweig [With the cooperation of E. Simon, selected and revised by E. Rosenzweig]. Berlin: Abkurzung, Br., 1935.
Briefe
Rosenstreich, Natan. HaMachshavah haYehudit b'et haHadash [Jewish Philosophy in Modern Times]. Tel-Aviv: Am Oved, 1966.
HaMachshavah
Naharayim
Rosenzweig, Franz. Naharayim [Selected Writings of Franz Rosenzweig]. Trans. Yehoshua Amir. Jerusalem: Bialik Inst., 1977.
Pardes HaHasidut
Buber, Martin. Pardes HaHasidut [The Garden of Hasidism]. Jerusalem: Bialik Inst., 1963.
Star
Rosenzweig, Franz. The Star of Redemption. 2d ed. Trans. William W. Hallo. New York: U of Notre Dame P, 1985.
About the Author
Dr. Zadok Krouz, was born in Jerusalem. In his youth, he studied in various `yeshivoth` in Israel. He enlisted in the army, where he served in a combat engineering unit. His academic career began at the Hebrew university of Jerusalem, where he obtained a master`s degree, `cum laude` . He also studied Philosophy in association with Columbia University of New-York, where he obtained a doctorate. He studied psychology and the philosophy of education at Tel-Aviv University, where he also completed a teachers` training program and Gestalt training program. He is certified by the Certification Committee for Teachers to teach Talmud. He organized a workshop in Philosophy and Jewish Heritage in the United States. Dr. Krouz served as a lecturer at New York`s Yeshiva University and at the Teachers` Training College . He has published books, various articles, a collection of writings on language and literature, religious existential meditation, philosophical doctrine of the human spirit and produced a number of self-hypnosis audio cassettes for improving the quality of life. His studies, work and rich experience as a healer have helped him to create a new and unique type of therapy, applying philosophical theories to hypnotherapy, humanistic therapy and logotherapy.
















































































































































