Answer:
D- Both option A and C
Explanation:
The Health Insurance Portability and Accountability Act of 1996 aka HIPAA facilitates the safeguarding and privacy of individuals medical information with a national set of standards to save, maintain and/or handle PHI. Due to the seriousness of PHI, individuals are allowed to agree or object the use, disclosure or sharing of such files with certain healthcare facilities.
The correct answer is that she was probably<em> less sick than she says she was. </em>This is a perfect example of how our memory related to personal event changes over time to suit our present situation.
The answer is: B. process language in their left cerebral hemisphere.
The left cerebral hemisphere held the function to make people able to process and understand the spoken language. When a communication is done verbally, individuals will mostly utilize their left cerebral hemisphere in order to process the language/
The right cerebral hemisphere held the function to make people able to process visual information. But,<u> </u><u><em>When communication is done through sign language studies show that deaf people still mostly lustily their left cerebral hemisphere.</em></u> It's just that they also activated a lot of areas in their right brain compared to non-deaf individuals.
Assets are the resources that a corporation owns or manages and which are anticipated to be beneficial in the future.
More about assets:
A useful resource that a company owns or rent and that helps to run your business is referred to as an asset in the business world. Intangible assets like goodwill, reputation, and brand recognition can also be used as resources, in addition to tangible things like computers and small sums of money.
Assets are resources that can be used to produce value, be sold, or be converted into cash in accounting. Examples include your inventory, bank account balances, accounts receivable, pre-paid expenses, etc.
Assets can typically be divided into categories based on their nature and type based on their physical qualities, such as current assets, fixed assets, tangible assets, and intangible assets, and their ability to be converted into cash.
Learn more about assets here:
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When Jesus reached the famous well at Shechem and asked a Samaritan woman for a drink, she replied full of surprise: "Jews do not associate with Samaritans” (John 4:9). In the ancient world, relations between Jews and Samaritans were indeed strained. Josephus reports a number of unpleasant events: Samaritans harass Jewish pilgrims traveling through Samaria between Galilee and Judea, Samaritans scatter human bones in the Jerusalem sanctuary, and Jews in turn burn down Samaritan villages. The very notion of “the good Samaritan” (Luke 10:25-37) only makes sense in a context in which Samaritans were viewed with suspicion and hostility by Jews in and around Jerusalem.
It is difficult to know when the enmity first arose in history—or for that matter, when Jews and Samaritans started seeing themselves (and each other) as separate communities. For at least some Jews during the Second Temple period, 2Kgs 17:24-41 may have explained Samaritan identity: they were descendants of pagan tribes settled by the Assyrians in the former <span>northern kingdom </span>of Israel, the region where most Samaritans live even today. But texts like this may not actually get us any closer to understanding the Samaritans’ historical origins.
The Samaritans, for their part, did not accept any scriptural texts beyond the Pentateuch. Scholars have known for a long time about an ancient and distinctly Samaritan version of the Pentateuch—which has been an important source for textual criticism of the Bible for centuries. In fact, a major indication for a growing Samaritan self-awareness in antiquity was the insertion of "typically Samaritan" additions into this version of the Pentateuch, such as a Decalogue commandment to build an altar on Mount Gerizim, which Samaritans viewed as the sole “place of blessing” (see also Deut 11:29, Deut 27:12). They fiercely rejected Jerusalem—which is not mentioned by name in the Pentateuch—and all Jerusalem-related traditions and institutions such as kingship and messianic eschatology.
