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Injustices are often not easily forgiven and the injustice of worshipping anyone besides Allah or even associating partners in the worship of Allah is never excused. The One who has complete control on our life is worthy of our devotion and submission.

The second category of injustice is violation of the rights of other fellow beings. This form of unfairness is viewed on a daily basis. Few among us realize it while many have accepted it as a prevalent system and selected even justify it. Allah claims in the Holy Quran in Chapter 42, Surah Ash-Shura, verse 42

The final category of injustice is ruining the rights of self. Neither our body nor soul belong to us. They belong to the Creator and are bestowed upon us with the expectation to fulfill their rights. In fact the other two categories of injustice are linked to this one. When one intends to violate a right, the greatest demerit of it will reach that person very soon.

Hence, the consequences would be always differ from each other, the injustice with the creator is very drastic and severe, they are overwhelmed with the dissatisfaction, feelings a void inside them, stress, depression and anxiety take a serious toll on them. No materialistic charm can give them peace in this world as well as severe punishment in the hereafter. Only faith and fulfilling its requirements can protect us as well can give peace and salvation.

If you have 3 minutes every half an hour or hour I would go for the lowest duration ones (although you can receive better equipment and more money for the longer ops you still have the same "drop" chance for gems, so more ops means more chances)

God commands Noah to make a window in his ark. But the Midrashic tradition teaches that maybe it was a liquid digital window? I.e., it was not actually a window, but merely an apparition of an opening, a shining gemstone. The reason is sensible: after all, in a flood a window would risk water coming in and sinking the ark. Even were the ark to rest atop the waters, the torrent might destroy the ship by taking advantage, so to say, of its open, vulnerable spot.

This is the meaning of: \u201CMake a tzohar for the ark\u201D (Bereshit 6). Rashi explains, \u201Csome say a window, and some say a gemstone.'\u201C This is the difference between a window and a [glowing] gemstone: the window has no light of its own, but through it light enters. When there is no light, it does not illuminate. But a glowing gemstone, even when there is no light outside, gives light of its own. So too, there are people whose speech is a window, and who have no ability to give light on their own. This is like \u201Csome say-\u201D their saying is made into \u201Ca window\u201D. \u201CAnd some say\u201D and their saying is like \u201Ca gemstone\u201D which gives its own light. (Rebbe Nachman, Likkutei Moharan, 9:3)

If we think about it metaphorically, Noah\u2019s window/gem offers us an opportunity to think about how we respond to evil and threat? Do we stay open to the light in spite of the flood? Or do we cultivate an internal light while shutting our door to, and protecting ourselves from the real danger? An ark with a window is one in which there is a ray of light coming in from the world. An ark with a gem is a concession that sometimes it is better to live in the cave (or the Matrix) and live on artifice than go out and see. The gemstone is a kind of derivative light. It may be diminished but its better than a real light which also endangers. Leonard Cohen says the crack is where the light gets in, but the gem allows a bypass. The light can come from within. In many ways, this is Noah\u2019s stance\u2014as contrasted with Abraham\u2019s\u2014Noah doesn\u2019t seek to make the evil of the world disappear, but to protect himself from it and to distance himself from it. He can\u2019t be a light unto his neighbors when they are threatening his life. But we can well imagine the drowning onlookers blaming Noah and his inhumane ark for their suffering rather than themselves. \u201CLook, his window is closed. We are besieged. He hoards the gemstone for himself.\u201D

The window needn\u2019t be considered literally, though. We can also think of the window as a window into the World to Come. Does the person contending with evil, violence, cruelty, and apparent injustice, look to the long term future and/or the metaphysical world and find meaning in it. \u201CThis life is terrible, but don\u2019t worry, heaven is just beyond us.\u201D The Tzohar offers a kind of promise that this world will find redemption in some form. Or is the model the gemstone, whereby one focuses on one\u2019s own inner resources for coping. The gemstone offers resilience\u2014 \u201CWe don\u2019t know why there is evil, but look what we are doing to create light, anyways.\u201D Where the window points to a God who is hidden beyond the world, the gem illuminates a God who is hidden in the world, in modest, human dimensions.

In Plato\u2019s Ion, poets and rhapsodes are compared to stones, magnets of inspiration that are critically lacking in any actual knowledge or self-knowledge. Their light is derivative. The word for ark, teivah, also means word, and I can\u2019t help but hear in the command to make a window/gem in the word a question for Plato: do the words of poets point to a reality beyond themselves or do they only point to themselves? Does poetry intimate metaphysics or is it a substitute for metaphysics in a world in which we can have no real knowledge of higher things? For Plato, the poem as gemstone is a a backhanded compliment. Philosophy is the window, opening us to real light. But in a theological context, poetry may console us more than philosophy precisely for the same reasons Plato admonished it: poetry doesn\u2019t explain why there is evil, but allows us to find and create light in its midst.

In Rebbe Nachman\u2019s interpretation, the gemstone is a higher form than the window because the gemstone\u2019s light is self-standing, while the window\u2019s light requires something else. Words that are gems need no references, no allusions, no erudition. Words that are windows are caught up in an endless semiotic chain. On an ark, in an emergency, what we need is not to long to jump ship, but to be present. The gem keeps us on the ark. The window makes us nostalgic to leave. 2351a5e196