DOCSLIB.ORG

Choosing Jewish Fr Bk Cov 4/6/06 12:32 PM Page 1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Choosing Jewish Fr Bk Cov 4/6/06 12:32 PM Page 1 Choosing Jewish fr bk cov 4/6/06 12:32 PM Page 1 CHOOSING JEWISH Conversations About SYLVIA BARACK FISHMAN Conversion Sylvia Barack Fishman American Jewish Committee The Jacob Blaustein Building 165 East 56 Street New York, NY 10022 The American Jewish Committee publishes in these areas: •Hatred and Anti-Semitism •Pluralism •Israel •American Jewish Life •International Jewish Life •Human Rights www.ajc.org April 2006 $5.00 AJC AMERICAN JEWISH COMMITTEE CHOOSING JEWISH Conversations about Conversion Sylvia Barack Fishman The American Jewish Committee protects the rights and freedoms of Jews the world over; combats bigotry and anti- Semitism and promotes human rights for all; works for the security of Israel and deepened understanding between Americans and Israelis; advocates public policy positions rooted in American democratic values and the perspectives of the Jewish heritage; and enhances the creative vitality of the Jewish people. Founded in 1906, it is the pioneer human-relations agency in the United States. american jewish committee Contents Sylvia Barack Fishman is professor of Contemporary Jewish Life in Foreword v the Near Eastern and Judaic Studies Department at Brandeis Univer- Acknowledgments 1 sity and codirector of the Hadassah-Brandeis Institute. The present work, Choosing Jewish: Conversations about Conversion, carries forward Choosing Jewish: the discussion begun in Double or Nothing? Jewish Families and Mixed Conversations about Conversion Marriage (Brandeis University Press/University Press of New England, Introduction: Conversion Is Controversial 2004). in Contemporary Jewish Life 3 Why Study Conversion into Judaism? 3 Publication of this study was made possible in part by funds from the William Petschek National Jewish Family Center. Conversion Provokes Debate across the Denominational Spectrum 8 Research Methodology 12 Topics of Analysis 14 Part I: Typologies of Conversionary Households 17 Three Types of Converts 17 The Activist Convert 19 The Accommodating Convert 29 The Ambivalent Convert 37 Not Jewish by Choice 42 ISBN 0-87495-136-4 Conversionary Compared to Copyright © 2006 The American Jewish Committee Non-Conversionary Marriages 42 All Rights Reserved Conscientious Parents Raising Jews: April 2006 It’s the Christian Thing to Do 43 iii iv Choosing Jewish Dual-Identified Non-Jews in Jewish Households: I Can’t Abandon Jesus 45 Part II: Thinking about Converting into Judaism 52 Foreword The Uses of the Past: Historical Jewish Approaches to Conversion 52 Ever since the 1990 National Jewish Population Survey revealed unprecedentedly high intermarriage rates, American Jews have been Conversion and Apostasy 58 unable to ignore the tremendous impact that the private decisions of Contemporary Communal intermarried couples have upon the demographic strength and the cul- Conversations about Conversion 59 tural vitality of the entire community. In this context, where the inter- Formative Factors in the Premarriage Years 66 marriage rate in America is currently approximately half of all Jews who have married in the last five years, conversion into Judaism has Jewish Growing-Up Experiences been held out as the primary hope for building a positive Jewish future and Spousal Conversion 71 for the children of these couples. Yet rates of conversion into Judaism Conversion as a Postmarriage Process 74 have remained stagnant, with fewer than 20 percent of mixed mar- New Research on “Emerging Adulthood” 80 riages resulting in a conversion to Judaism. Indeed, the actual number of converts into Judaism only slightly exceeds the number of born Jews Part III: Conversion in Jewish Life 85 who have converted to Christianity or other faiths. The Impact of Conversion on Individual In a broader American climate in which religion-switching is not and Family Identification 85 uncommon, and interfaith marriages are quite routine, knowledge about the dynamics of conversion is vital to the survivalist agenda of The Cumulative Effect of Secularism the Jewish community. We need to know: What is the process through and Non-Jewish Family Members 91 which interfaith couples decide whether a conversion will take place? Professionals Creating Jewish Connections 92 When does the topic of religion come up, and when in the life of the Conclusion: Advocating for the Creation marriage may the conversion occur? How significant is the advocacy of of Jewish Homes 103 the Jewish spouse, and what factors determine the strength of that advocacy? How do converts feel about their decision? What are the The Impact of Individual Difference 106 catalysts and attractive features of Judaism that draw converts? What A Summary of Major Findings 110 can partners, family, friends, rabbis, and the Jewish community as a Endnotes 114 whole do to open the door and make converts feel welcome? Sylvia Barack Fishman’s Choosing Jewish is a pioneering study into the decision-making process that underlies a conversion into Judaism v vi Choosing Jewish Foreword vii and into the ethnoreligious character of the families so formed. biguously, “We have something precious here.” Many converts are Through in-depth personal interviews with 94 Jewish and non-Jewish drawn to Judaism because of its encouragement of questioning, the members of couples in a dating or marriage relationship who have discussion of ideas, the emphasis on family life, and the practice of considered conversion to Judaism or have formally converted or have Sabbath and holidays. Thus perhaps the critical catalyst for conversion rejected conversion, Prof. Fishman, of Brandeis University, has delin- may be the degree of seriousness that the potential convert encounters eated the highly individualized dimensions of these relationships. Both within the Jewish community. conversionary and non-conversionary households exist along a con- In this regard, it is worth recalling the challenge laid down tinuum of Jewish activities and involvements, but the great majority of twenty-five years ago by Rabbi Alexander Schindler in an address to conversionary households have a Jewish index of measurable behav- the Union of American Hebrew Congregations, in which he urged the iors—holiday celebrations, Jewish education, and social networks— Reform movement to advocate for the conversion of non-Jewish that resembles that of inmarried Jewish homes. spouses within mixed marriages. He expressed the belief that a faith However, as Prof. Fishman shows, converts to Judaism are far that was sure of itself ought to be willing to share its treasures with from monolithic. She suggests a tripartite typology: 30 percent of the others. Twenty-five years later cultural attitudes have shifted so greatly sample may be characterized as Activist, 40 percent as Accommodat- that a national Jewish organization recently sponsored an essay contest ing, and 30 percent as Ambivalent Jews by Choice. The Activist con- encouraging mixed marrieds to express their Jewish identities, and one verts, found in every branch of Judaism, are in many ways more com- of the winning essays, published in a Jewish newspaper, carried the mitted to Jewish practice than are most born Jews. Contrary to earlier title “Bagels, Lox, and Easter Ham.” studies, these Activists are found to identify deeply with Jewish peo- It is time for the Jewish community to restore the ideal of con- plehood and Israel. Their children are virtually indistinguishable from version as the single best outcome of a mixed marriage. A communal children of inmarried households in levels of Jewish identity. The posture of neutrality is unlikely to result in a wholly Jewish household. largest group, Accommodating Jews by Choice, usually come to Toward that end, the role of the rabbi can be particularly significant as Judaism because they are asked, and they let their spouses take the lead mentor, teacher, and public symbol of the Jewish community. Well- in determining the level of Jewish observance; their Jewish profiles are intentioned rabbis who downplay conversion out of fear of offending similar to moderately affiliated born Jews. The 30 percent who are their congregants or undermining outreach efforts may be actually dis- Ambivalent converts continue to have doubts about their conversion couraging a potential convert. Outreach to mixed-married couples and feel guilty about beliefs or holidays left behind. Their children merits space on the Jewish communal agenda for both demographic mirror their ambivalence by thinking of themselves as “half-Jews.” and human considerations. But outreach advocates should keep their These variations, Fishman shows, require viewing Jews by Choice in a eyes on the prize—namely, the creation of unambiguously Jewish more differentiated way, recognizing the range of Jewish attitudes, homes, in which children are raised exclusively as Jews. This goal is behaviors, and affiliations that they bring, and not averaging their best secured through the conversion of the non-Jewish spouse. behaviors into one generalized profile. In sponsoring this research, the American Jewish Committee Fishman’s research also underlines the importance of advocacy and the William Petschek National Jewish Family Center have under- for conversion—from spouses, families, and rabbis who say unam- taken to illuminate the underlying phenomena in the process of con- viii Choosing Jewish version. This study follows an earlier AJC study on Conversion among the Intermarried, undertaken in the late 1980s by Egon Mayer and Amy Avgar, and a related qualitative study of mixed-married families by Prof. Fishman, Jewish
Load more

Recommended publications
  • Marketing Jewish Life Contact
    CONTACT WINTER 2004/SHEVAT 5764 VOLUME 6 NUMBER 2 THE JOURNAL OF JEWISH LIFE NETWORK/STEINHARDT FOUNDATION Marketing Jewish Life contact WINTER 2004/SHEVAT 5764 VOLUME 6 NUMBER 2 Marketing Jewish Life Eli Valley Editor or the past dozen years, many American Jewish institutions have tai- Erica Coleman Copy Editor lored programming towards that elusive yet abundant breed: the unaf- Janet Mann filiated Jew. Millions have been spent on new programs that promise to Administration F reach Jews who lie outside the community’s orbit. Unfortunately, we Yakov Wisniewski have often neglected perhaps the most crucial area of focus: innovative mar- Design Director keting of programs and offerings. Instead, many of us have relied on perfunc- tory marketing plans that place the message of outreach and engagement in JEWISH LIFE NETWORK STEINHARDT FOUNDATION the media of the already-affiliated. Michael H. Steinhardt Chairman Such logic is counter-intuitive. If our target is the unengaged, then by defini- Rabbi Irving Greenberg tion they exist outside the range of Jewish media. The competition for their President attention is fierce. Like everyone else, Jews in the open society are subject to Rabbi David Gedzelman seemingly limitless avenues of identity exploration and a whirlwind of infor- Executive Director mation. The deluge of messages and options is equivalent to spam – unless it Jonathan J. Greenberg z”l Founding Director is found to be immediately compelling, it will be deleted. In such an atmos- phere, strategic message creation and placement is crucial for the success and CONTACT is produced and distributed by Jewish Life Network/ vitality of Jewish programs.
    [Show full text]
  • Noahidism Or B'nai Noah—Sons of Noah—Refers To, Arguably, a Family
    Noahidism or B’nai Noah—sons of Noah—refers to, arguably, a family of watered–down versions of Orthodox Judaism. A majority of Orthodox Jews, and most members of the broad spectrum of Jewish movements overall, do not proselytize or, borrowing Christian terminology, “evangelize” or “witness.” In the U.S., an even larger number of Jews, as with this writer’s own family of orientation or origin, never affiliated with any Jewish movement. Noahidism may have given some groups of Orthodox Jews a method, arguably an excuse, to bypass the custom of nonconversion. Those Orthodox Jews are, in any event, simply breaking with convention, not with a scriptural ordinance. Although Noahidism is based ,MP3], Tạləmūḏ]תַּלְמּוד ,upon the Talmud (Hebrew “instruction”), not the Bible, the text itself does not explicitly call for a Noahidism per se. Numerous commandments supposedly mandated for the sons of Noah or heathen are considered within the context of a rabbinical conversation. Two only partially overlapping enumerations of seven “precepts” are provided. Furthermore, additional precepts, not incorporated into either list, are mentioned. The frequently referenced “seven laws of the sons of Noah” are, therefore, misleading and, indeed, arithmetically incorrect. By my count, precisely a dozen are specified. Although I, honestly, fail to understand why individuals would self–identify with a faith which labels them as “heathen,” that is their business, not mine. The translations will follow a series of quotations pertinent to this monotheistic and ,MP3], tạləmūḏiy]תַּלְמּודִ י ,talmudic (Hebrew “instructive”) new religious movement (NRM). Indeed, the first passage quoted below was excerpted from the translated source text for Noahidism: Our Rabbis taught: [Any man that curseth his God, shall bear his sin.
    [Show full text]
  • Bereavement Resource Manual 2018 Purpose
    Richmond’s Bereavement Resource Manual 2018 Purpose This manual is designed to serve as an educational resource guide to grieving families and bereavement professionals in the Central Virginia area and to provide a practical list of available national and local support services. It is meant to be a useful reference and is not intended as an exhaustive listing. Grief is not neat and tidy. At Full Circle Grief Center, we realize that each person’s grief journey is unique and personal, based on many factors. Keep in mind that there is no “right” or “wrong” way to cope with grief. After losing a loved one, family members have varying ways of coping and may require different levels of support over time. We hope that some aspect of this manual will be helpful to those grieving in our community and the professionals, friends, and family who support them. Manual created by: Graphic Design by: Copyright © 2010 Allyson England Drake, M.Ed., CT Kali Newlen-Burden Full Circle Grief Center. Founder and Executive Director www.kalinewlen.com Revised January 2018. Full Circle Grief Center All rights reserved. Cover Art Design by: Logan H. Macklin, aged 13 2 Table of Contents Purpose Page 2 Full Circle Grief Center Page 4 Grief and Loss Pages 5 - 9 Children, Teens and Grief Pages 10 - 20 Perinatal Loss and Death of an Infant Pages 21 - 23 Suicide Loss Pages 24 -26 When Additional Support is Needed Pages 27-31 Self-Care Page 32 Rituals and Remembrance Page 33 How to Help and Support Grieving Families Page 34 Community Bereavement Support Services Pages 35-47 Online Grief and Bereavement Services Pages 48-49 Book List for Grief and Loss Pages 50-61 Thoughts from a Grieving Mother Pages 61-63 Affirmations and Aspirations Pages 64-65 3 Full Circle’s mission is to provide comprehensive, professional grief support to children, adults, families, and communities.
    [Show full text]
  • Jewish Subcultures Online: Outreach, Dating, and Marginalized Communities ______
    JEWISH SUBCULTURES ONLINE: OUTREACH, DATING, AND MARGINALIZED COMMUNITIES ____________________________________ A Thesis Presented to the Faculty of California State University, Fullerton ____________________________________ In Partial Fulfillment of the Requirements for the Degree Master of Arts in American Studies ____________________________________ By Rachel Sara Schiff Thesis Committee Approval: Professor Leila Zenderland, Chair Professor Terri Snyder, Department of American Studies Professor Carrie Lane, Department of American Studies Spring, 2016 ABSTRACT This thesis explores how Jewish individuals use and create communities online to enrich their Jewish identity. The Internet provides Jews who do not fit within their brick and mortar communities an outlet that gives them voice, power, and sometimes anonymity. They use these websites to balance their Jewish identities and other personal identities that may or may not fit within their local Jewish community. This research was conducted through analyzing a broad range of websites. The first chapter, the introduction, describes the Jewish American population as a whole as well as the history of the Internet. The second chapter, entitled “The Black Hats of the Internet,” discusses how the Orthodox community has used the Internet to create a modern approach to outreach. It focuses in particular on the extensive web materials created by Chabad and Aish Hatorah, which offer surprisingly modern twists on traditional texts. The third chapter is about Jewish online dating. It uses JDate and other secular websites to analyze how Jewish singles are using the Internet. This chapter also suggests that the use of the Internet may have an impact on reducing interfaith marriage. The fourth chapter examines marginalized communities, focusing on the following: Jewrotica; the Jewish LGBT community including those who are “OLGBT” (Orthodox LGBT); Punk Jews; and feminist Jews.
    [Show full text]
  • Intermarriage and Jewish Leadership in the United States
    Steven Bayme Intermarriage and Jewish Leadership in the United States There is a conflict between personal interests and collective Jewish welfare. As private citizens, we seek the former; as Jewish leaders, however, our primary concern should be the latter. Jewish leadership is entrusted with strengthening the collective Jewish endeavor. The principle applies both to external questions of Jewish security and to internal questions of the content and meaning of leading a Jewish life. Countercultural Messages Two decades ago, the American Jewish Committee (AJC) adopted a “Statement on Mixed Marriage.”1 The statement was reaffirmed in 1997 and continues to represent the AJC’s view regarding Jewish communal policy on this difficult and divisive issue. The document, which is nuanced and calls for plural approaches, asserts that Jews prefer to marry other Jews and that efforts at promoting endogamy should be encouraged. Second, when a mixed marriage occurs, the best outcome is the conversion of the non-Jewish spouse, thereby transforming a mixed marriage into an endogamous one. When conversion is not possible, efforts should be directed at encouraging the couple to raise their children exclusively as Jews. All three messages are countercultural in an American society that values egalitarianism, universalism, and multiculturalism. Preferring endogamy contradicts a universalist ethos of embracing all humanity. Encouraging conversion to Judaism suggests preference for one faith over others. Advocating that children be raised exclusively as Jews goes against multicultural diversity, which proclaims that having two faiths in the home is richer than having a single one. It is becoming increasingly difficult for Jewish leaders to articulate these messages.
    [Show full text]
  • OF AISH HA TORAH: BA 'ALE! TESHUVA R and the NEW RELIGIOUS MOVEMENT PHENOMENON Aaron Joshua Tapper
    jJJEWIT§IHI jJ(Q)U~NAIL (Q)JF 1 0 ~ " ' Q" ,,J ' : 0 i ''' VOLUME XLIV NUi'dBERS 1 and 2 2002 ' ,j'' 0 ~ CONTENTS ';" ,p' The 'Cult' of Aish Hatorah: Ba'alei Tes!tuva and the New Religious lVIovement Phenomenon AARON JOSHUA TAPPER Fieldwork Among the 'Ultra-Orthodox': The Insider­ Outsider Paradigm Revisited LISA R. KAUL-SEIDMAN Outremont's Hassidim and Their Neighbours: An Eruv and its Repercussions WILLIAM SHAFFIR .Jewish Rdi.1gees in Britain and in New York HILARY L. RUBINSTEIN The.Jewish Economic Man HAROLD POLLINS :;. The .Jews of Britain, 16.)6-2ooo i ,D \VlLLIAl\1 D. RUBINSTEIN ~ ~ ' • .,., Book Reviews Chronicle i <I' J1 ...J' Editor: .Judith Freedman Jli I \ I OBJECTS AND SPONSORSHIP OF i THE JEWISH JOURNAL OF SOCIOLOGY I 7he Jewish Journal'!! Sociology was sponsored by the Cultural Department of the 1 World Jewish Congress from its inception in 1959 until the end of 1980. Thereafter, from the first issue of 1981 (volume 23, no. r), the Journal has been sponsored by Maurice Freedman Research Trust Limited, which is rcgisten:U as an educational charity by the Charity Commission of England and Wales (no. 326077). It has as its main purpose the encouragement of research in the sociology of the Jews and the publication of The Jewish Journal or Sociology. The objects of the Journal remain as stated in the Editorial of the first issue in '959: 'This journal has been brought into being in order to provide an international vehicle for serious writing on Jewish social affairs . .. Academically we address ourselves not only to sociologists, but to social scientists in general, to historians, to philosophers, and to students of comparative religion .
    [Show full text]
  • It's Torah Education, Stupid
    It's Torah Education, Stupid - Basil Herring. Why should effective Jewish education cost Jewish parents an arm and a leg, if not a good part of their torso? What kind of wisdom was it that led American Jews to pour hundreds of millions of precious charity dollars into community hospitals such as Long Island Jewish and Beth Israel and Mount Sinai, but putting pittances into serious Torah education? Why the massive Jewish social action alliances and funding for the poor and the indigent, of all colors and creeds, but hardly any lucrative incentives for talented Jewish men and women to choose the field of Day School education as a career, rather than to pursue business or law or medicine? It’s Torah Education, Stupid A few days ago, I sat down and did what thousands of Jewish fathers and mothers do round about this time of the year. I wrote out several checks, with a total in excess of $30,000, in payment of this year's tuition for my children's yeshiva education. I cannot say, in all honesty, that it was a pleasurable exercise that sent me dancing ecstatically around the room. I did it, in the first place, thankful to God that we can afford to do it; and in the second place I signed those checks knowing that there was no other single act I could perform that would so strengthen our children's identities as Jews who would withstand the tidal wave of assimilation that engulfs the Jews of America. But with equal honesty, I must also tell you that I did it with a due measure of anger.
    [Show full text]
  • What Is Reconstructionist Judaism?
    What Is Reconstructionist Judaism? In the following article, Rabbi Lester Bronstein draws upon his blend of wit, insight, compassion and humor to address the question, "What is Reconstructionist Judaism?" Rabbi Bronstein serves as rabbi at Bet Am Shalom Synagogue in White Plains, NY. A Crash Course on Reconstructionist Judaism If you advertise yourself as a Reconstructionist rabbi, people will inevitably corner you with "the" question: "Can you tell me—in a few words—what Reconstructionist Judaism is all about?" In formulating a response that I could quickly pull out of my back pocket, I long ago decided not to lead people into the abyss of "two civilizations," "vote-not-a-veto," and other cul-de-sacs of Reconstructionist jargon. Instead, I like to approach the question by mentioning three arms which are vitally central to every form of Judaism, and I try to show people how Reconstructionist Jews (and, truth be told, a myriad of Jews around the world) view these matters in a way that is different from traditional Judaism, but surprisingly close to the spirit of that tradition. My three litmus topics are Torah, prayer and ritual, and mitzvot. Here are my few words on each. Torah: Tradition tells us that the Torah was dictated by God to Moses, and then transmitted through the generations. Reconstructionist Jews see the Torah as the Jewish people's response to God's presence in the world (and not God's gift to us). That is to say, the Jews wrote the Torah. But that is not to say that the Torah is merely a human creation.
    [Show full text]
  • Poles and Jews: the Quest for Self-Determination 1919- 1934
    Poles and Jews: The Quest For Self-Determination 1919- 1934 By Feigue Cieplinski Poland became an independent nation against all odds in the interwar period and retained her sovereignty from 1919 to 1939; hence the concept “interwar Poland.” The vicissitudes of her existence earned her the name of “God’s Playground.” [1] The Jews within her borders shared her history since 1240 C.E. Their freedoms during this period, unequaled in other places of Western Europe, earned Poland the Biblical allusion of “New Canaan.” [2] In contrast, some scholars have described Poland’s Jewry in the interwar Republic as being “On the Edge Of Destruction.” [3] That Polish Jewry was in distress is attested by the urgent visit of Mr. Neville Laski, a member of the British Joint Foreign Committee closely associated with the American Jewish Committee (AJC) and the Joint Distribution Committee, in 1934. [4] His August visit fell between two historical events framing Polish Jewry’s status: seven months before, in January of that year, Poland and Germany signed a bilateral non- aggression declaration and in September Colonel Josef Beck, as Foreign Minister, announced in Geneva, his country’s unilateral abrogation of the Minorities Treaty in force since 1919. The scholars listed below have studied separately either the birth of Poland and the imposition of the Minorities Protection Treaty, the rapprochement between Poland and Germany, or the situation of the Jews in Poland. However, they have paid scant attention to the nexus between the rise of Hitler, the rapprochement between Poland and Germany, the demise of the Minorities Protection Treaty, and the consequent worsening situation of Polish Jewry.
    [Show full text]
  • Silent Prayer in Jewish Tradition a Paper Given at the OSMTH
    Silent Prayer in Jewish Tradition A Paper given at The OSMTH-International Ecumenical Spiritual Retreat Maribo Denmark April 2016 1 Plashes the Fountain Your prayer -, your blasphemy, you prayer-sharp knives of my silence. You my words being crippled together with me, you my hale ones. And you: you, you, you my later of roses daily worn true and more true -; How much, O how much world. How many paths. You crutch, you wing. We. - We shall sing the nursery rhyme, that one, do you hear, that one with the hu, with the man, with the human being, the one with the scrub and with the pair of eyes that lay ready there as tear-upontear. Paul Celan Evening, morning, and noontime, I speak and moan, and He hearkened to my voice. Psalm 55:18 ַעל אַף ִרבּוֹנוֹ ֶשׁ ַבח ֶאת יְ ַס ֵדּר ֶא ָלּא ? ֶשׁיִּ ָגּ ַרע ָל ָמּה ִרבּוֹנוֹ ֶשׁל וְ ֶשׁ ַבח ִסדּוּר ,וּרְ צוֹנוֹ ִלבּוֹ ְל ַכ ֵוּן יָכוֹל ֶשׁNא ַגּב ַעל אַף ,לוֹ אָ ַמר - ֶצ ֶדק 'ה ִשׁ ְמ ָעה . ִרנָּ ִתי ַה ְק ִשׁי ָבה ֶצ ֶדק 'ה ִשׁ ְמ ָעה ְל ָדוִד ְתּ ִפ ָלּה ֶשׁ ָכּתוּב ֶזהוּ . ְתּפ ָלּתוֹ וְיִ ְת ַפּ ֵלּל , ְל ַכ ֵוּן יָכוֹל ֶשׁNא ַגּב ְתּ ִפ ָלּ ִתי ַה ֲא ִזינָה ִרנָּ ִתי ַה ְק ִשׁי ָבה ָכּq וְאַ ַחר . ִרבּוֹנוֹ ֶשׁ ַבח ֶשׁל ִסדּוּר ֶשׁהוּא ִמשּׁוּם , ַבּ ְתּ ִח ָלּה Zohar Parshas Vayechi 2 The minute I heard my first love story, I started looking for you, not knowing how blind that was. Lovers don’t finally meet somewhere.
    [Show full text]
  • Ambient Water Quality Criteria for Dissolved Oxygen, Water Clarity and Chlorophyll a for the Chesapeake Bay and Its Tidal Tributaries
    United States Region III Region III EPA 903-R-03-002 Environmental Protection Chesapeake Bay Water Protection April 2003 Agency Program Office Division In coordination with the Office of Water/Office of Science and Technology, Washington, DC Ambient Water Quality Criteria for Dissolved Oxygen, Water Clarity and Chlorophyll a for the Chesapeake Bay and Its Tidal Tributaries April 2003 Ambient Water Quality Criteria for Dissolved Oxygen, Water Clarity and Chlorophyll a for the Chesapeake Bay and Its Tidal Tributaries April 2003 U.S. Environmental Protection Agency Region III Chesapeake Bay Program Office Annapolis, Maryland and Region III Water Protection Division Philadelphia, Pennsylvania in coordination with Office of Water Office of Science and Technology Washington, D.C. ▼vii Foreword n order to achieve and maintain the water quality conditions necessary to protect Ithe aquatic living resources of the Chesapeake Bay and its tidal tributaries, the U.S. Environmental Protection Agency (EPA) Region III has developed this guidance document, entitled Ambient Water Quality Criteria for Dissolved Oxygen, Water Clarity and Chlorophyll a for the Chesapeake Bay and Its Tidal Tributaries (Regional Criteria Guidance). This document presents the EPA’s regionally-based nutrient and sediment enrichment criteria expressed as dissolved oxygen, water clarity and chloro- phyll a criteria, applicable to the Chesapeake Bay and its tidal tributaries. EPA is issuing this guidance pursuant to Section 117(b) of the Clean Water Act and in accor- dance with the water quality standards regulations (40 CFR Part 131). This Regional Criteria Guidance provides EPA’s recommendations to the Chesa- peake Bay states for use in establishing their water quality standards consistent with Section 303(c) of the Clean Water Act.
    [Show full text]
  • Chabad- Lubavitch and the Digital Sphere Sharrona Pearla a University of Pennsylvania Published Online: 09 Sep 2014
    This article was downloaded by: [University of Pennsylvania] On: 11 September 2014, At: 10:53 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Journal of Media and Religion Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/hjmr20 Exceptions to the Rule: Chabad- Lubavitch and the Digital Sphere Sharrona Pearla a University of Pennsylvania Published online: 09 Sep 2014. To cite this article: Sharrona Pearl (2014) Exceptions to the Rule: Chabad-Lubavitch and the Digital Sphere, Journal of Media and Religion, 13:3, 123-137 To link to this article: http://dx.doi.org/10.1080/15348423.2014.938973 PLEASE SCROLL DOWN FOR ARTICLE Taylor & Francis makes every effort to ensure the accuracy of all the information (the “Content”) contained in the publications on our platform. However, Taylor & Francis, our agents, and our licensors make no representations or warranties whatsoever as to the accuracy, completeness, or suitability for any purpose of the Content. Any opinions and views expressed in this publication are the opinions and views of the authors, and are not the views of or endorsed by Taylor & Francis. The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. Taylor and Francis shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use of the Content.
    [Show full text]