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Originally published in Mircea Eliade (ed.), Encyclopedia of Religion (1987), vol. 6, pp. 11-17.
God in Postbiblical Judaism
Postbiblical Jewish thought concerning God can be divided into four distinct periods: the rabbinic or Talmudic (from the first century BCE to the sixth century CE), the philosophical or theological (represented chiefly by the medieval thinkers), the qabbalistic or mystical, and the modern (from the eighteenth century down to the present). While each of these periods has developed independently of the others, there is still a considerable overlapping of ideas from one period to another. Both the rabbinic and the philosophical approaches have had an influence on the mystical, and all three have served in modern attempts at reconstruction of Jewish theology. These four periods will be discussed in turn.
The Rabbinic Approach. Rabbinic thought as contained in the Talmud and the Midrash is unsystematic in presentation. While there is an abundance of references in these sources to the nature of God and his relationship to man and the world, the statements are general responses to particular stimuli, not precise, theological formulations. It is consequently imprecise to speak of the rabbinic doctrine of God, even though the expression is used by some scholars. The Talmud and Midrash are the record of the teachings of many hundreds of individuals, each with his own temperament and disposition, as these individuals reflected on God's dealings with the Jewish people. Even in their edited forms, the rabbinic sources constitute more an anthology of diverse views than an official consensus by an assembly of elected or inspired teachers. Nevertheless, on the basic ideas about God there is total agreement. All of the rabbis are committed to the propositions that God is One, creator of heaven and earth; that he wishes all men to pursue justice and righteousness; that he rewards those who obey his will and punishes those who disobey; and that he has chosen the Jewish people from all the nations to give them his most precious gift, the Torah. The debates, discussions, and contradictory statements in rabbinic literature are about the detailed meaning and application of these basic concepts.
From an early period, the tetragrammaton, YHVH, was never pronounced by Jews as it is written because it is God's own, special name, too holy to be uttered by human mouth. The name Adonai ("my lord") was substituted as a euphemism with regard to which a degree of familiarity was allowed. On the other hand, the rabbinic doctrine of the imitation of God suggests a close point of contact between God and man following the scriptural teaching that man is created in God's image. This doctrine is formulated as follows: "Just as he is merciful, be thou merciful. Just as he is compassionate, be thou compassionate. Just as he feeds the hungry, clothes the naked, and comforts the mourners, do thou these things" (Sifrei Dt. 11.22; B.T., Shab. 133b, Sot. 14a).
The two most frequently found names for God in the Talmud are Ribbono shel 'olam ("Lord of the universe"), used when addressing God in the second person, and ha-Qadosh barukh hu' ("the Holy One, blessed be he"), used when speaking of God in the third person (B.T., Ber. 4a, 7a, and very frequently). The implication of this change of person is that while God can be addressed directly in prayer, his true nature is beyond human comprehension. He is the wholly other, totally distinct from any of his creatures, and of him it is permitted to say only that he is the Holy One.
Nevertheless, there are numerous passages in the Talmud and the Midrash in which human terms are applied to God. The rabbis were as little bothered by the problem of anthropomorphism as the biblical authors, though the more human metaphors, when used of God by the rabbis, are generally qualified implicitly, sometimes explicitly, by the expression ki-ve-yakhol, "if it were really possible [to say such a thing]." Occasionally the anthropomorphisms are startling, as when God is said to have requested Ishmael, the high priest, to bless him, or when it is said that God prays to himself, his prayer being "May it be my will that my quality of mercy prevail over my quality of judgment that I might behave with respect to my children beyond the letter of the law and pardon them" (B.T., Ber. 7a).
Other rabbinic names for God were intended to suggest either his distance from man or his nearness. The name ha-Maqom ("the place"), defined as "He is the place of the world but the world is not his place" (Gn. Rab. 68.9), suggests, if this is the original meaning of the term, God's nearness. The name Shamayim ("heaven," B.T., Ber. 31a, 33b, and frequently) suggests his remoteness. In the rabbinic expression "our father in heaven" (Yoma' 8.9, Sot. 9.15), both ideas are combined. The name Shekhinah (San. 6.5, and frequently), a feminine form from the root meaning "to dwell," denotes God's indwelling presence.
It is incorrect, however, to think of these names as implying the transcendence and immanence of God, Abstract terms of this nature are entirely foreign to rabbinic thinking. The description of God as king is ubiquitous in the rabbinic literature with antecedents in the Bible. This metaphor is also founded on the rabbis' experiences of earthly rulers. God is the divine king whose laws must be obeyed. When he is stern to punish evildoers, he is said to be seated on his throne of judgment. When he is gracious to pardon, he is said to be seated on his throne of mercy (B.T., 'A.Z. 3b). The rabbis urge man to stand in prayer as if he were in the awesome presence of a king (Ber. 5.1), first uttering the king's praises and then offering him supplications (B.T., Ber. 31a). Yet there are numerous instances in which the rabbis declare that God is different from a human king. God obeys his own laws, unlike a human king, who is beyond the law (J.T., R. ha-Sh. 3a-b, 57a). God commands man not to steal, and he himself refuses to accept the sacrifice of an animal that has been stolen. To steal food and offer God thanks for the food is to be guilty of blasphemy (B.T., B.Q. 94a).
Especially after the dispersal of many Jews from the Holy Land and the destruction of the Temple in 70 CE, the idea, found only sporadically in the Bible, that God shares human suffering, grieving with the victims of oppression, was deepened by the rabbis. Whenever Israel is in exile, they taught, the Shekhinah is in exile with them (B.T., Meg. 29a). The idea that God is affected by human degradation is applied even to a criminal executed for his crimes. The Shekhinah is said to be distressed at such a person's downfall (San. 6.5).
A severe problem for the rabbis was the apparent conflict between the favoritism shown to Israel by God and God's concern for the whole of mankind. In one Talmudic passage, the ministering angels are made to ask God why he shows special favor to Israel, God replying that it is right for him to do so, since Israel is extraordinarily diligent in worshiping him (B.T., Ber. 20b). The ministering angels are a device used by the rabbis to express the problem of theodicy that they themselves were compelled by their sense of integrity to face. When, in the rabbinic account, the second-century rabbi 'Aqiva' ben Yosef is tortured to death by the Romans for teaching the Torah, the ministering angels similarly protest: "Is this the reward for teaching the Torah?" (B.T., Ber. 61b). In the same vein, the second-century rabbi Yann'ai declared: "We are unable to understand why the righteous suffer and the wicked prosper" (Avot 4.15). Despite such awareness of the illusive nature of any solution to the problem of suffering, there are rabbinic suggestions that such suffering is the outcome of sin or the misdeeds of parents and ancestors. There is also to be found the idea of "sufferings of love," of God visiting sufferings on a man in order to demonstrate that man's faith and trust in him come what may.
Both idolatry and dualism were strongly condemned by the rabbis. The twice-daily reading of the Shema' ("Hear O Israel, the Lord our God, the Lord is One," Dt. 6:4), Israel's declaration of faith in God's unity, was introduced at least as early as the first century BCE, probably in order to constantly reject the dualistic ideas prevalent in the Near East. The third-century Palestinian teacher Abbahu, in a polemic evidently directed against both Christian beliefs and dualism, expounded the verse: "I am the first, and I am the last, and beside Me there is no God" (Is. 44:6). His interpretation is "'I am the first,' for I have no father; 'and I am the last,' for I have no son; 'and beside me there is no God,' for I have no brother" (Ex. Rab. 29.5).
In rabbinic Judaism there is little denial that the legitimate pleasures of the world are God's gift to man, who must give thanks to God when they are enjoyed. In one passage it is even said that a man will have to give an account to God for his rejection of what he is allowed to enjoy (J.T., Qid. 4.12, 66d). Yet the emphasis is on spiritual bliss in the hereafter, when man, as a reward for his efforts in this life, will enjoy the nearness of God forever. Although the first-century teacher Eli'ezer sought to limit to Jews the blissful state of the world to come, his contemporary Yehoshu'a, whose view was later accepted, held that the righteous of all peoples have a share in the world to come (Tosefta, San. 13.2). That this bliss consists of the proximity of the righteous to God was given expression by the third-century Babylonian teacher Rav, who said: "In the world to come there is neither eating nor drinking, neither procreation nor business activity, neither hatred nor competition, but the righteous sit with their crowns on their heads and bask in the radiance of the Shekhinah" (B.T., Ber. 17a).
The Philosophical Approach. The medieval Jewish theologians, influenced by Greek philosophy in its Arabic garb, had as one of their main aims the refinement of the concept of God. Unlike the Talmudic rabbis, the medieval thinkers presented their ideas on God in a systematic way. Pascal's distinction between the God of Abraham, Isaac, and Jacob and the God of the philosophers generally holds true for the distinction between the rabbinic mode of thinking and that of the medieval theologians. For these theologians, the doctrine that God is One means not only that there is no multiplicity of gods but that God is unique, utterly beyond all human comprehension, and totally different from his creatures, not only in degree but in kind. Moses Maimonides (Mosheh ben Maimon, 1135/8-1204), the most distinguished of the medieval thinkers and the most influential in subsequent Jewish thought, adapts for his purpose the rabbinic saying (B.T., Ber. 33b) that to overpraise God is akin to praising a human king for possessing myriads of silver pieces when, in reality, he possesses myriads of gold pieces. Maimonides (Guide of the Perplexed 1.59) observes that, in the illustration, the king is not falsely praised for possessing thousands of gold pieces when in reality he has myriads. The distinction is between silver and gold. The very coinage of praise suitable for a human king is entirely inapplicable to God. Only the standard liturgical praises of God are permitted and these only because they are formal and so not a real attempt to describe the divine nature.
The medieval thinkers insisted that all of the anthropomorphic expressions used in the Bible about God must be understood in a nonliteral fashion. Maimonides codified thirteen principles of the Jewish faith, one of which is the belief that God is incorporeal. Anyone who believes that God can assume a corporeal form is a heretic to be read out of the community of believers, and he has no share in the world to come, according to Maimonides in his Mishneh Torah (Repentance 3.7). In his stricture to this passage in Maimonides, Avraham ben David of Posquières (d. 1198) vehemently refuses to read a believer in God's corporeality out of Judaism. Such a person cannot be dubbed a heretic simply because he is not a philosopher and takes biblical and rabbinic anthropomorphisms literally.
For the medieval thinkers God was both omniscient and omnipotent. A major problem for them was how to reconcile God's foreknowledge, seemingly implied in the doctrine of his omniscience, with human freedom to choose. If God knows beforehand how a man will choose, how can he be free to choose? Unwilling to compromise man's freedom of choice, essential to Judaism, both Avraham Ibn Daud in his Emunah ramah (ed. S. Weil, Frankfurt, 1852, pp. 93-98) and Levi ben Gershom (Gersonides, 1288-1344) in his Milhamot haShem (2.6) could see no solution to the problem and were led to qualify the doctrine of God's foreknowledge. God does know all the possible choices open to man, but he does not know beforehand the particular choice a man will make in a given situation. This qualification does not constitute a denial of God's omniscience. God knows all that can be known, whereas human choice, because it is free, is only possible, and the possible, the contingent, must be uncertain by definition. Such radical qualification failed utterly to convince other thinkers. Hasdai Crescas (1340-1410) felt obliged to conclude that since God does have complete foreknowledge this must, indeed, involve a denial that man is free to choose. For Crescas, man's freedom is an illusion (Or ha-Shem 2.4.5). Maimonides had earlier seized both horns of the dilemma: man is free, and yet God has complete foreknowledge (Mishneh Torah, Repentance 5.5). This is not an admission of defeat by Maimonides. His view is that for the solution of the problem it would be necessary for humans to grasp the nature of God's knowledge, and, since God's knowledge is not something outside of him but is God himself, such a grasp on the part of humans is quite impossible. In God the Knower, the Knowledge and the Knowing are one.
In addition to their discussions regarding God's nature, the medieval thinkers examined God's activity in the finite world, that is, his role as creator and the scope of his providence. That God is the creator of the universe is accepted as axiomatic by all the medieval thinkers, although Gersonides (Milhamot ha-Shem 6) is radical here, too, in accepting the Platonic view of a hylic substance, coeternal with God, upon which God imposes form but does not create. Maimonides (Guide of the Perplexed 2.13-15), while at first toying with the Aristotelian idea of the material universe as having the same relation to God as the shadow of a tree to the tree, eventually accepts the traditional Jewish view that God created the world out of nothing. Maimonides' motivation is not only to preserve tradition but to emphasize the otherness of God, whose existence is necessary, whereas that of all created things is contingent, As Maimonides remarks in his Mishneh Torah:
The foundation of all foundations and the pillar of wisdom is to know that there is a First Being. He it is who brought all things into being, and all creatures in heaven and earth and in between only enjoy existence by virtue of his true Being. If it could be imagined that he does not exist, nothing else could have existed. But if it could be imagined that no other beings, apart from him, enjoyed existence, he alone would still exist and he could not cease because they have ceased. For all beings need him, but he, blessed be he, does not need them, any of them. Consequently, his true nature is different from the truth regarding the nature of any of them. (Fundamental Principles of the Torah 1.1-3)
Like the God of the biblical authors and the rabbis, the God of the medieval thinkers is a caring God whose providence extends over all of his creatures. Both Maimonides (Guide of the Perplexed 3.17-18) and Gersonides (Milhamot ha-Shem 4) limit, however, God's special providence to humans. For animals there is only a general providence that guarantees the continued existence of animal species, but whether, for instance, this spider catches that fly is not ordained by God but is by pure chance. Yehudah ha-Levi (1075-1141) in his Kuzari (3.11) refuses to allow chance to play any role in creation: God's special providence extends to animals as well as to humans.
Sa'adyah Gaon (882-942) anticipated Thomas Aquinas's statement that "nothing that implies a contradiction falls under the scope of God's omnipotence" (Summa theologiae 1.25.4). Sa'adyah (Book of Beliefs and Opinions 2.13) observes that the soul will not praise God for being able to cause five to be more than ten without adding anything to the former, nor for being able to bring back the day gone by to its original condition. Centuries after Sa'adyah, Yosef Albo (d. 1444) similarly distinguishes that which seems impossible but imaginable from that which is impossible because it cannot be imagined. The latter as a logical impossibility does not fall under the scope of the divine omnipotence (Book of Principles 1.22).
The Qabbalistic Approach. The mystical movement or tendency in Jewish thought known as Qabbalah arose in twelfth-century Provence, reaching its culmination, in Spain, in the Zohar, the greatest classical work of Jewish mystical speculation. The qabbalists accepted the arguments of the philosophers in favor of extreme negation of divine attributes. Yet they felt the need, as mystics, to have a relationship with the God of living religion, not with a cold abstraction. In the theosophical scheme worked out by the qabbalists, a distinction is drawn between God as he is in himself and God in manifestation. God as he is in himself is Ein Sof ("no end, i.e., the limitless"), the impersonal ground of being who emerges from concealment in order to become manifest in the universe. From Ein Sof there is an emanation of ten sefirot ("spheres"; sg., sefirah), the powers of potencies of the godhead in manifestation, conceived of as a dynamic organism. Of Ein Sof nothing whatsoever can be said. More extreme than the philosophers in this respect, the qabbalists refuse to allow even negative attributes to be used of Ein Sof, but God in his aspect of manifestation in the sefirot can be thought of in terms of positive attributes. The living God of the Bible and of religion is the godhead as manifested in the sefirot. Ein Sof, on the other hand, is only hinted at in the Bible since complete silence alone is permissible of this aspect of deity. A later qabbalist went further to hold that, strictly speaking, even to use such a negative term as Ein Sof is improper (see I. S. Ratner, Le-or ha-Qahhalah, Tel Aviv, 1961, p. 39, n. 40). When the Zohar does refer obliquely to Ein Sof the expression used is "No thought can grasp thee at all" (Tiqqunei Zohar, second introduction).
The sefirot represent various aspects in the life of the godhead, for instance, wisdom, justice, and mercy. These are combined in a very complex order, and through them the worlds beneath, including the finite, material universe, are controlled, the whole order conceived as a great chain of being from the highest to the lowest reaching back to Ein Sof. There is a male principle in the realm of sefirot and a female principle, a highly charged mythological concept that opponents of Qabbalah, medieval and modern, considered to be a foreign, verging on the idolatrous, importation into Judaism (see responsa of Yitshaq ben Sheshet Perfet, Rivash, edited by I. H. Daiches, New York, 1964, no. 157, and S. Rubin, Heidenthum und Kahbala, Vienna, 1893). The male principle is represented by the sefirah called Tiferet ("beauty"), the female principle by the sefirah called Malkhut ("sovereignty"). The sacred marriage between these two means that there is complete harmony on high, and the divine grace can flow through all creation. But the flow of the divine grace depends upon the deeds of man, since he is marvelously fashioned in God's image. Thus in the qabbalistic scheme God has made his purposes depend for their fulfillment on human conduct; in this sense it is not only man who needs God but God who needs man.
The sefirah called Malkhut, the female element, is also known as the Shekhinah. A rabbinic term in origin (meaning the indwelling of God, from a root meaning "to dwell"), the shekhinah comes to denote for the qabbalists a person in the godhead. The rabbinic idea of the exile of the Shekhinah, originally meaning no more than that God is with Israel in its exile, means for the qabbalists that until the advent of the Messiah there is incomplete balance, the female element exiled from the male, and part of God exiled, as it were, from God. The task of restoration, of redeeming the Shekhinah from her exile, is man's task on earth. [For further discussion, see Shekhinah.] Again, the rabbinic name "the Holy One, blessed be he" is now a name for Tiferet, the male principle. The latter-day qabbalists introduced a mystical formula before the performance of every good deed and religious act in which the worshiper declares: "I do this for the sake of the unification of the Holy One, blessed be he, and his Shekhinah."
In qabbalistic literature produced in the school of Isaac Luria (1534-1572), the mythological elements become even more pronounced. In Lurianic Qabbalah, the process by means of which Ein Sof emerges from concealment is traced back beyond the emergence of the sefirot. The first act of Ein Sof (although the qabbalists stress that these divine processes take place beyond time) is one of tsimtsum ("withdrawal, contraction"). Ein Sof first "withdraws from himself into himself" in order to leave an "empty space" into which the sefirot can emerge in their separateness; the Infinite becomes self-limiting so as to become revealed as a multiplicity of powers. The whole process is conceived of in terms of a flow of the light of Ein Sof and then its recoil, as if the Infinite can only produce limitation and ultimately a finite world by God allowing himself gradually, one might say painfully, to produce that which is outside of himself. In one version, current in some Lurianic circles but suppressed in others, the purpose of tsimtsum, producing that which is not God, is for God to purge himself of the evil that is latent in his being (see I. Tishby, Torat ha-ra' ve-ha-qelippah be-qabbalat ha-Ari, Jerusalem, 1984). It is not surprising that such an astonishingly unconventional notion came to occupy a very peripheral role in the thinking of the qabbalists. [See also Qabbalah.]
The eighteenth-century mystical movement of Hasidisrn, particularly the more speculative branch of the movement known as Habad, tended toward a panentheistic understanding of the idea of tsimtsum. Tsimtsum does not really take place, since the Infinite is incapable of suffering limitation, but tsimtsum represents no more than a screening of the divine light so that finite creatures might appear to enjoy separate existence. The only true reality is God. There is a basic difference between this panentheistic ("all is in God") or acosmic view and that of pantheism ("all is God"). In the pantheistic thought of Barukh Spinoza (1632-1676), God is the name given to the totality of things. God is the universe and the universe is God. In Habad thought, without God there could be no universe, but without the universe God would still be the unchanging same; in fact, God is the unchanging same even after the creation of the universe, since from God's point of view there is no universe. The traditionalist rabbis and communal leaders, the mitnaggedim ("opponents"), saw the Hasidic view as rank heresy. For them the verse that states that the whole earth is filled with God's glory (Is. 6:3) means only that God's providence extends over all and that his glory can be discerned through its manifestation in the world. Speculative Hasidism understands the verse to mean that there is only God's glory as an ultimate.
In the classic work Tanya' (Sha'ar ha-yihud ve-haemunah 1) by the founder of the Habad school, Shne'ur Zalman of Lyady (1747-1813), God is described as a sun and a shield. The sun's rays are essential to life, but the sun must be screened from view to some extent if creatures on earth are to endure its splendor. In the sun itself, however, the rays are lost in its great light. Similarly, finite creatures can only enjoy existence because the divine light is screened. They are like the rays of the sun separated from the sun itself. Yet, in reality, the analogy is very inexact, says Shne'ur Zalman, since the divine light pervades all. From God's point of view, finite creatures are like the rays of the sun in the sun itself. They enjoy no separate existence at all. The verse "Know this day, and lay it to thy heart, that the Lord, he is God in heaven above and upon the earth beneath, there is none else" (Dt. 4:39) is taken by Shne'ur Zalman to mean not only that there are other gods but that there is no ultimate reality apart from God himself. The unity of God, understood by medieval thinkers in the sense of his uniqueness, is here interpreted to mean that there is no real multiplicity of beings but only one true being. [See also Hasidism, article on Habad Hasidism.]
Modern Approaches. Modern Jewish thinkers have been obliged to face the challenges to traditional theism provided by modern thought. From the Renaissance onward the emphasis in the West has shifted from a God-centered to a man-centered universe. The inerrancy of the Bible was questioned. The idea of revelation as conveying infallible information about God appeared less convincing. Kant and his followers questioned whether human reasoning is capable of proving the existence of God. The rise of modern science tended to favor mechanistic philosophies of existence and, in more recent years, both linguistic philosophy and existentialism, in their different ways, cast suspicion on all metaphysics. Although the Jew did not begin to participate fully in Western society and to assimilate Western patterns of thought until the end of the eighteenth century, modern Jewish thinkers have been influenced by all of these trends in Western thought, compelling them to rethink the traditional views concerning God. The result has been an espousal of differing attitudes toward theism, from a reaffirmation of the traditional to a radical transformation in naturalistic terms. In any event, the vocabulary used since, by both the traditionalists and the nonconformists, is that of modern thought, even when it is used to interpret the tradition.
Among twentieth-century Jewish thinkers, Mordecai Kaplan (1881-1983) is the most determined of the naturalists. For Kaplan and his disciples God is not a supernatural, personal being but the power in the universe that makes for righteousness. Kaplan maintains that people really were referring to this power when they spoke of God, even though, in the prescientific age, they expressed their belief in terms of a supreme being, the creator of the world who exercises care over it. Faith in God does not involve belief in being outside the universe but is an affirmation that the universe itself is so constituted that the pursuit of righteousness will triumph. God is the power that guarantees salvation, in terms not of an otherworldly existence but of the enrichment of the human personality to its highest stage of evolution.
Martin Buber (1878-1965), the best-known of Jewish religious existentialists, stresses, on the contrary, the personal aspect of deity. In Buber's thought, when man has an I-Thou relationship to his fellows and to the world in general, he meets in dialogue the Thou of God. While the medieval thinkers devoted a significant part of their thought to reasoning about God's nature, Buber rejects such speculations as futile, cosmic talk, irrelevant to the life of faith. God cannot be spoken about, but he can be met as a person by persons. Franz Rosenzweig (1886-1929) has a similar existentialist approach. For Rosenzweig there are three elements in the universe: God, the world, and man. Religion, specifically Judaism, binds these three together through the processes of revelation, creation, and redemption.
Avraham Yitshaq Kook (1865-1935), the first chief rabbi of Palestine, is completely traditional in his concept of God but accepts the theory of evolution, which, as a qabbalist, he believed to be in full accord with the qabbalistic view. The whole of the universe is on the move, and man is rising to ever greater heights ultimately to meet God. Abraham Joshua Heschel (1907-1972), strongly influenced by Hasidism, stresses the sense of wonder as the way to God. Because the universe is shot through with wonder, it points to the wondrous glory of its maker, who, in the title of Heschel's book, is "God in search of man." Heschel's God shares in man's tribulations. He is the God of the Hebrew prophets, involved intimately in human affairs, not a cold abstraction without power to save.
More than any other event, the Holocaust, in which six million Jews perished, compelled Jewish religious thinkers to examine again the doctrine that God is at work in human history. Efforts of medieval thinkers like Yehudah ha-Levi and Maimonides to account for evil in God's creation were, for many, totally inadequate to explain away the enormity of the catastrophe. Some contemporary thinkers invoke the idea found in the ancient sources that there are times when the face of God is hidden, when God surrenders his universe to chance if not to chaos and conceals himself because mankind has abandoned him. There is a reluctance, however, to explore such ideas, since they appear to condemn those who were destroyed, laying the blame, to some extent, at the door of the victims. The free-will defense has also been invoked by contemporary thinkers, both Jewish (e.g., Avraham Yitshaq Kook, Milton Steinberg) and non-Jewish (e.g., John Hick). For man to be free and exercise his choice in freedom to meet his God, the world must be a place in which naked evil is possible, even though the price might seem too high.
None of these theories has provided contemporary Jewry with an adequate response to the problem of evil. The widespread tendency among believers in God is to rely on faith rather than on reason; man finds it hard to believe in God but harder still to accept a mindless universe. The only Jewish thinker of note who has accepted, in part at least, the "death of God" theology is Richard Rubenstein. The others reaffirm, in their different ways, the traditional picture of God as existing and caring, even though, like Kaplan, their understanding of what this can mean departs from that picture. Orthodox thinkers accept the traditional idea in its totality, including the belief that the Torah, given by God, is the path to eternal life and that, even on earth, God will eventually intervene directly, bringing the Messiah to redeem the Jewish people and the whole of mankind. Thinkers belonging to the Reform movement also accept the idea that human history is moving toward its culmination in the acknowledgment of God with the establishment of God's kingdom; however, they speak not of a personal Messiah but of the dawning of a messianic age.
[For further discussion of God in modern Judaism, see Jewish Thought and Philosophy, article on Modern Thought, and Attributes of God, article on Jewish Concepts. For two Jewish efforts at redefining God, see Reform Judaism and Reconstructionist Judaism. See also Holocaust, The, article on Jewish Theological Responses.]
BIBLIOGRAPHY There are three works of general Jewish theology in which the Jewish doctrine of God is discussed with full bibliographical references for further study. Jewish Theology Systematically and Historically Considered (1918) by Kaufmann Kohler, with new material by Joseph L. Blau (New York, 1968), is a pioneering work but now dated and heavily influenced by Protestant thought of the first decades of the twentieth century. Jewish Theology: A Historical and Systematic Interpretation of Judaism and Its Foundations by Samuel S. Cohon (Assen, 1971) and my A Jewish Theology (New York, 1973) are more adequate in that they consider more recent trends in theological thought.
On the rabbinic views, The Old Rabbinic Doctrine of God by Arthur Marmorstein (1927; reprint, New York, 1968) is a detailed examination of the names of God in rabbinic literature by an expert in this literature. George Foot Moore's Judaism in the First Centuries of the Christian Era, the Age of Tannaim, 3 vols. in 2 (1927-1930; reprint, Cambridge, Mass., 1970), contains much information, by a non-Jewish scholar, on early rabbinic discussions of God and his relationship to Israel. Aspects of Rabbinic Theology by Solomon Schechter (New York, 1961) is a well-written and scholarly treatment of the subject. There is also a good deal of material in A Rabbinic Anthology, edited by C. G. Montefiore and Herbert Loewe (1938; reprint, Philadelphia, 1960), in which a Reform and an Orthodox Jew also debate their differing attitudes to the rabbinic formulations. Occasionally this discussion tends to shade off into apologetics and must be used with a degree of caution.
No work exists devoted specifically to God in medieval Jewish philosophy, but the subject is treated extensively in two histories: A History of Mediaeval Jewish Philosophy by Isaac Husik (New York, 1916) and Philosophies of Judaism: The History of Jewish Philosophy from Biblical Times to Franz Rosenzweig by Julius Guttmann, translated by David W. Silverman (New York, 1964). For Maimonides' thought on the subject the indispensable work is his Guide of the Perplexed, translated with an introduction by Shlomo Pines (Chicago, 1963). On the doctrine of God in qabbalistic literature and in Hasidism the essential work is the classic Major Trends in Jewish Mysticism by Gershom Scholem (1941; reprint, New York, 1961).
For useful summaries of modern thinkers on God three works can be recommended. Anatomy of Faith by Milton Steinberg, edited by Arthur A. Cohen (New York, 1960), compares modern Jewish thought on God with Christian thought. Modern Philosophies of Judaism by Jacob B. Agus (New York, 1941) is an excellent examination of the thought of Buber, Rosenzweig, Kaplan, and other modern Jewish thinkers. My Jewish Thought Today (New York, 1970) is an annotated anthology with a section on God.
Louis Jacobs


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This Lube is a good water based lube because it does last a bit longer then other water based lubes. I didn't like it because it does have a slight bitter taste and as someone who is prone to yeast infection I noticed my body reacting differently to this lube then to others. It did work very well and certainly lived up to my expectations as a lube and exceeded my expectations as a water based lube in regards to its long lasting effects. My partner enjoyed this lube for anal play as well so that's also another plus side I would add.
Wonderful lube! Really does live up to their claims that it's almost as long lasting as silicone-based lube, while still being totally water-based. Thick and comfortable during anal play, without having to constantly re-apply like with most water-based lubes. My only gripe with it is that it has a bit of an unpleasant taste.
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my computer shuts down automatically.
some time it restarts automatically.
some time it dosent start.
what could be the problem?
is it form power supply?
Rightclick on My Computer and select Properties
In the Advanced Tab look at Startup & Recovery Settings
In the System Failure section untick Automatically Restart.
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Next time your system shuts down you should be able to see the error message.
You might also check your system temperatures as shutdowns can be due to overheating
Goin' Fishin' (Some day)


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We hope that you all had a wonderful summer break and are ready to begin the new academic year! A warm welcome to those of you who are new to the school.
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The Trainz Simulator 2009: World Builder Edition contains everything you need to build or operate your own railroad and includes dozens of routes and hundreds of locomotives from around the world. You can drive steam diesel or electric locomotives using controls in the fully 3D cabs or use a simple speed controller for easier train management.
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Also known as: Trainz Simulator 2009, Trainz 2009: World Builder Edition
Release Region: United States
Release Date: December 15, 2008
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The following was shared with the podcast by Taylor Proffitt, and read by me, your host, Scott Mann. You can find out more about Taylor's work at NuMundo.org or NewEarthFarm.org.
Onel is a Haitian Farmer currently spending the late summer, early fall growing season between Virginia Beach, Virginia, and New York City, New York, studying abroad with his friends and mentors at Community Development International. After growing up in the Haitian countryside, Onel moved to Port-au-Prince to attend Universite d'Americaines des Sciences Modernes d'Haiti. He has since built an all-natural chemical-free tropical fruit tree nursery and education center. He teaches students, farmers, and community members how to grow low cost, highly productive, perennial food forests. He currently grows 5,000 fruit trees in the nursery that he actively gives to his community to help people create more food sovereignty. Onel is a grateful, humble, highly educated, quadrilingual (French, Creole, English, and Spanish) Haitian who is extremely privileged in relation to the majority of his fellow citizens.
The New Earth Farm, where I work, is one of the farms where Onel is apprenticing in Virginia Beach, Virginia. I took Onel out to see what I do for fun this past weekend. We went to the food share of the Norfolk, Virginia Chapter of Food Not Bombs (FNB). At FNB a large, organic, vegan feast is shared with underserved, undernourished, mentally handicapped, homeless, and otherwise hungry people. Onel had never been to one of these food shares, but was fascinated with the idea. We cooked organic food from the farm for those in need of nutrition in the food desert neighborhood where we serve in Norfolk, Virginia, at 19th and Omohundro near the arts district.
I knew Onel would have fun at Food Not Bombs after explaining to me the details of the wealth gap in Haiti at lunch one day. On top of a large juice bottle he demonstrated where the rich people of the capital city, Port-au-Prince, live. At the bottom of the bottle, his phone represented the poor, and a small box nearly the same size represented the middle class, in the rural countryside. "Haiti is the poorest country in the northern hemisphere" and "Two and a half million Haitians live in extreme poverty."
Onel explained how the recent history of Haiti has been a whirlwind, politically. In 1990, the poor and the middle class came together to elect Jean-Bertrand Aristide, an unpopular figure among wealthy Haitians. After Jean-Bertrand won the presidency the wealthy came to a popular young Haitian named Guy Phillipe, who visited and campaigned with all of the universities and promised to bring money and prosperity to young people in exchange for their support. He was convinced by the wealthy to overthrow Jean-Bertrand. Jean-Bertrand was threatened by the "paramilitary leader Guy Philippe, a former Haitian police chief who was trained by US Special Forces in Ecuador in the early 1990s" and exiled to Central African Republic. The poor finally had a voice through Aristide, but then he was gone. When they needed him most, in 2010, a 7.0 magnitude Earthquake shattered any remaining hope for the under-privileged of Haiti, but Jean-Bertrand was powerless. His life was threatened and he could do nothing when disaster struck. Remember the "text to donate" Red Cross PR campaign? That money never made it to Haiti. It didn't go to the Wealthy, it didn't go to rebuild Haiti. It stayed in the United States, in the pockets of the Red Cross.
If you go to Haiti today, you see a nice capital city rebuilt by the wealthy class and some of the funds from the Red Cross. In the countryside, however, the socioeconomic contrast is like night and day. The serious epidemics of poverty and malnutrition continue. Dead bodies lie in the street. Deforested land stretches for miles.
With this recent history in mind, Onel could not understand how homeless and hungry people still exist in America. America is a rich country. Couldn't the rich people take these poor and buy them a home or provide some place to live? And what about all the food in the grocery store dumpsters? Aren't there more than enough wealthy people in the Unites States to take care of everyone?
Onel was right. Why do we have poor people in America? In the last century there haven't been any civil wars, government coups, or massive natural disasters that crippled the entire country or economy. If more than enough resources exist to go around, why aren't they going around? Why is the economic distribution in the United States nearly exactly the same as it is in Haiti? While the answers to these questions are obvious and not surprising, these rhetorical questions leave a dark space that is the shadow of our culture.
Onel asked valid questions. The United States gets portrayed as the promised land, even to this day, to the rest of the world. I explained that people here in the land of opportunity hold greed in their hearts, too. I explained that grocery stores prefer to throw perfectly edible food in a locked trash can than give it away to hungry mouths. I explained that the rich people would rather buy their next Mercedes-Benz or Yacht than concern themselves with the problems of the lower class's health care. I explained that we still live in a country full of slaves, but we call them different names. We call them "the poor". We call them "minorities". We call them "under privileged". We call them the victims of trauma and mental illness, when in fact these are merely symptoms of the illness we face as a whole that is consumer and throw away culture.
When I speak with Onel, we often exclaim our mutual despair for the challenges we face as humanitarians and community builders. This sadness propels us to make small changes in underserved people's lives each day, as well as in our own lives. In permaculture the problem is often reframed as the opportunity for a solution, and both Onel and myself became and remain great friends for this reason. We actively seek ways to initiate these solutions in a world where problems exist in great numbers while the simple effective solutions exist, but get implemented by so few. We implement solutions within ourselves first before reaching out to help our community.
For Onel, the challenges he faces in Haiti include deforestation, caused from an overactive lumber industry which cut down the biodiverse rainforests of rural haiti in a drastic effort to make money; hunger; economic scarcity; and a corrupt political system. By educating youth about the importance of organic food production, teaching his community how to turn fruit seeds into fruit trees, and donating plants from his home grown nursery, he overgrows the forces of ecological and economic oppression, one tree at a time. Each time he teaches a child how to grow a fruit trees, he creates food and livelihood for his students. Each tree his students plant feeds hungry people, reforests the island, contributes to plant and animal biodiversity, sequesters carbon, offers a valuable education, and leaves a legacy.
For myself, the challenges I face in the Unites States include deforestation caused by phenomena called lawns and overgrazing; hunger; economic scarcity; and a corrupt political system. By working with local organic farms to access fresh, organic food, which I give to hungry people in the city, I overgrow many of these problems with organic, grassroots solutions, in the same way as Onel. By turning people's lawns into organic gardens, I help to reforest one small plot at a time. By hosting a Really, Really Free market at the community peace garden, my friends and I help close the wealth gap, one winter coat and one empowering book at a time.
The inspiration in this story comes from the shared resiliency and solidarity that happens across borders, climates, language barriers, and cultural norms. Our two stories coalesced when we met and the convergence opened my mind to the possibilities of real, organic solutions relevant to each bioregion. Our solutions vary widely, but we face nearly identical challenges, and this story offers proof that no universal "cure" exists for world hunger or poverty. Organic solutions exist for every bioregion and the sooner we come together as a global community to enact these customized solutions, the closer we come to uprooting the oppression of our patriarchally dominated global mindset. Our use of permaculture principles, neither of us call it that when talking to each other, gives us hope and inspiration to change the world around us, and to actively empower those who need help in our communities.
To make meaningful change in your community, contact firstname.lastname@example.com.
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Until the next time, spend each day creating the world you want to live in by taking care of Earth, your self, and each other.


text:
In anticipation for summer to begin, I decided to make a fun, summer themed cupcake. These cupcakes feature a sandy beach and umbrella for the sun-bathing bears :) Enjoy your summer!!!
Sunday, June 12, 2011
3 comments:
- chelsmi said...
Get outta here! Those are so stinkin cute!
- June 18, 2011 at 8:17 AM
- SpringSnoopy (Julie) said...
So cute! What kind of crumb topping is that and what brand of leather fruit strips did you end up using here? Thanks so much for posting!
- May 3, 2013 at 1:08 PM
- Jessica said...
Julie-I used finely ground graham cracker crumbs for the sand. I don't remember which brand of fruit strips I used for the towels but you could use any fruit roll up or even fruit by the foot. Whatever design you like best for your towels :)
- June 6, 2013 at 8:28 PM
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She says: "Love is Patient and Kind, Love is not jealous, boastful, proud or rude, Love does not demand its own way, it is not irritable, Love keeps no records of wrong, does not rejoice at injustice but rejoices when truth prevails, Love will never give up, never lose faith and is always hopeful through every circumstance, Love will never break you down and crush your Spirit. Love will give you wings to fly and help you live your dream."It's a song for everyone, every nation, for the world to hear and sing.
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I love spicy cooking specially on weekends.This is a quite simple dish, yet delicious and mouthwatering. It is a wholesome dish and can be relished simply with plain rice,salad and raita. The thickened rich gravy tastes just as good with hot chapattis and parathas. This is my mother's recipe as this used to be our Sunday special. Try to prepare this in a pressure cooker where u can save your time as well as make the mutton really tender and juicy. So, just try it out and N'Joy!!
- Mutton - 1 kg (washed and cleaned)
- Potato (Cut in half) - 2 (Optional)
- Onion - 3
- Ginger - 2" piece
- Garlic - 10-12 cloves\
- Tomato - 1 (chopped)
- Yoghurt - 2 tbsp
- Turmeric powder - 1 tsp
- Red chilli powder/Kashmiri mirch - 1 tsp
- Cumin powder - 2 tsp
- Mustard oil - 2 tbsp
- Whole spices - (cardamom-4, cloves- 4, cinnamon - 2" stick)
- Sugar- 1 tsp
- Bay leaf - 2-3
- Salt to taste
- Make a paste of onion, ginger and garlic.
- In a bowl, marinate the meat with onion,ginger,garlic paste, tomato, turmeric, red chilli, cumin powder, yoghurt, mustard oil and salt for 2-3 hours.
- Heat oil in a kadhai /pressure cooker. To it add a tsp of sugar and caramelize it. Next temper the oil with half of the whole spices and bay leaf.
- Now fry the potatoes and add the marinated mutton. Mix everything well and let it cook for some time. Stir in between so that the meat does not stick to the bottom of the cooker/kadhai.
- The met will leave some water.Wait for the water to dry up and the mutton to change colour. If you want a rich gravy cook till oil leaves the surface and add little water, but if you want a lighter gravy, stir well and add enough water. Adjust salt and close the lid of the pressure cooker. Cook on high till one whistle and then simmer and give two whistles and switch off.
- Now make a wet paste with 2-3 green cardamom, 2 cloves, 1" cinnamon and little water. Once the pressure is released open the lid and add the freshly made garam masala paste and a tsp of ghee/clarified butter.
- Close the lid again to retain the flavour of garam masala and open at the time of serving.
- Serve hot with plain steamed rice / pulao. N'Joy!!


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This course provides a complete study of the recording studio environment. Learning the essentials of analogue and digital recording devices, you will be able to execute all the tasks required for engineering a complete recording session, including session management, recording, overdubbing, mixing, and mastering.
Reinforced by extensive practical and theoretical studies of both analogue and digital realms, you will gain a firm understanding of the advantages and disadvantages of the two mediums. You will also learn the appropriate studio protocol with respect to collaborators, employers and clients.
The Audio Engineer is working on a project and realizes the equipment is no longer functioning adequately. Through an understanding of electronics and electricity, the engineer is able to troubleshoot, assess whether he or she is able to make minor repairs or needs to call for further assistance.
Engineers who understand active and passive components, semi-conductors and various other devices have a better technical and creative understanding of the studio environment, and are better able to operate the gear.
Why do some things excel musically and others fail? No formula exists for good music, yet some forms or combinations are pleasing to our ears while others are not. Sometimes what sounds great to one person has a negative effect on the next.
Hearing is a musical instrument no different than a piano or guitar. The auditory sense of a musician or engineer must continually be trained through critical and analytical listening sessions. This includes developing an understanding of how music is woven together, orchestration, arranging, harmonic detail, and why it sounds good.
The course will discuss the standards that are expected when a project is released in industries such as music/entertainment, broadcast, advertising, film, etc. A good engineer has the ability to be unique and creative within these parameters.
A sound designer is placing the sound of a jet whooshing by on his computer workstation. He can make that sound occur earlier or later in time with a click of the mouse. Processing — like reverberation and delays — can then be applied by using the computer to shape the sound. With incredible speed and effectiveness, the sound designer can experiment and save the new sounds without fear of ruining the original recordings —a process called non-destructive editing.
Computers have changed how sound is designed forever. A fundamental understanding of the computer operating system and hardware and the ability to effectively operate the industry software are an important part of the engineer's creative process.


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Posts Tagged 'silkie rooster and hen photo'
Sexing Silkies
Silkies can be quite late to mature (perhaps as much as 8 or 9 months old). Because they take so long to develop it is very hard to know if your silkie chicks are cockerels or pullets, particularly if they are not from the same genetic line. Silkie cockerels tend to be bigger in size and the comb will usually develop sooner than on a pullet but the first more obvious sign is at around 4-6 months when their hackles start to develop 'streamers'. Even so it is often not 100% certain until they begin to crow or lay an egg!
A Silkie Rooster and Hen


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Festive Vegetarian Recipes
Celebrate the holidays that make up our cultural fabric without losing your waistline in the process. These low-fat, heart-healthy festive meals reflect traditional cooking favorites for a variety of international festivities. You'll delight in the fascinating tidbits on the holidays and their culinary specialties and appreciate having complete menus already planned out.
Starting with New Year's Day, each season has holidays to celebrate. In addition to St. Valentine's Day, St. Patrick's Day, Pesach (Passover), Easter, Independence Day, Rosh Hashanah, Yom Kippur, Thanksgiving, Kwanzaa, Hannukah, and, of course, Christmas, Bryanna has expanded our awareness of the cultural riches of other lands and included menus and recipes for some of the Muslim, Buddhist, Baha'i, and Hindu feast days as well.
But the truly amazing aspect of this cookbook centers around these recipes being very low-fat. People love to cook and love to eat around holidays but it is easy to over-indulge. These recipes allow you to celebrate and enjoy the food without the guilt. Having a collection of healthful holiday fare as well as a cultural diversity of flavors to choose from is indeed something to celebrate.
Our Books | Contact Us | About BPC | Return Policy | Manuscript Submission
Book Publishing Company, PO Box 99, Summertown TN, 38483
Orders: 888.260.8458 | Office: 931.964.3571 | FAX: 931.964.3518
info at bookpubco.com


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1. Invitation: The headliner! Usually comes in A7, A8, and A9 sizes.
2. Return Address: The address that goes on the back of the outer envelope in case the invitation needs to be returned to you.
3. Envelopes: Most wedding invitations traditionally include outer envelopes as well as inner envelopes. Personal preference!
4. Response Card and Envelope: This is the card in which guests can respond if they will be attending the wedding or not. The envelope will have the address (and stamp) so guests can send their responses back. These cards are usually 3.5" x 5".
5. Additional Information Card: This card can be used for any extra information that guest may need to know. Things like reception info, directions, hotel accommodations, wedding website, etc. This is usually the same size as the response card.
6. Save the Date Card: This is sent out around 6 months before the wedding to let guests know of the date of the wedding. Some send these as post cards or a card with an envelope. Either is fine, but postage and no envelopes usually means lower cost. These are usually A7 or smaller.


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Early Years Pupil Premium
We were funded for Early Years Pupil Premium for 19 children.
5 children received Speech and Language Therapy as they were working significantly below Age Related Expectations upon entry to Nursery School in Communication and Language, we paid a total of £563.40 towards the cost of this, plus an additional £460 for resources for staff to use once they have been trained in I Can Early Years Talk Boost which will take place in the autumn term. A member of staff also worked one day per week running speech and language groups, alongside our Speech and Language Therapist. As a result of this intervention (which had been on going for the academic year 15-16) 60% of this group of pupils made accelerated progress and by the end of the year were working at Age Related Expectations in Communication and Language.
13 children were working significantly below Age Related Expectations upon entry to Nursery School in Knowledge and Understanding of the World as well as Communication and Language, so we paid for Living Eggs and Butterflies to come into the Nursery School at a cost of £269. We held a family farm experience at the Nursery School and supported the cost of this for families who were eligible for EYPP.By the end of the academic year 69% of these pupils made accelerated progress and were working at Age Related Expectations.
We bought additional resources to support the Literacy, Mathematics and fine motor skills as 10 children were working significantly below Age Related Expectations upon entry to Nursery School. By the end of the academic year 50% of these pupils had made accelerated progress and were working at Age Related Expectations.
We received £1,930.90 for these blocks of funding for 11 children who we received EYPP funding (13.5% of the school cohort). 2 of these children were and are still receiving specialist support for speech and language from our SALT (18.2% of EYPP eligible children).
Data for the eligible children held on Target Tracker showed that the majority of children were working below age related expectations in Speaking, Moving and Handling, Feelings, Relationships, both aspects of Literacy and Mathematics for our N1 children and both aspects of Literacy and Mathematics for our N2 children. As a result of the data both allocations have been spent on the following;
- Yearly subscription for Widget Software which allows us to print off signs and notices to support Sign4 learning. This supports children's development in Speaking, Feelings and Relationships.
- The staff have received training on I can Early Talk Boost at a cost of £293.70 to support Communication and Language skills.
- Mini whiteboards, pens and rubbers to support literacy and mathematics at a cost of £130.
- Jolly Phonics handbook and CD to support the teaching of phonics at a cost of £40.
- Hear myself phones to support literacy and speaking at cost of £22.
- A range of different mark making resources at a cost of £50.
- A range of smaller bikes and trikes to support our younger children at a cost of £365.
- The remaining money has been put towards the cost of monthly SALT visits.
We will be purchasing some resources to further support reading and writing as well as Mathematical development in the summer term once the budget re opens again.


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Tool modifications enable quick mobilization on West Africa project
John Charalambides
Oceaneering International Inc.
Subsea repair ofpipelines in deepwater is a complex and challenging operation that involves the use of remotely operated vehicles (ROVs) to deploy specialized tooling, clamps, and connectors. Pipeline repair also requires the engineering, logistics, and deployment of a range of other equipment, including pipe lift frames, a vessel to support lifting, diving, and ROV operations, along with the ROVs themselves and the associated tooling. Specialized equipment may need to be modified or built from scratch and deployed on short notice to meet requirements. A recent project in West Africa demonstrates the range of capabilities required for a successful deepwater pipeline repair operation.
Pipeline leak detected
Offshore West Africa, during a routine pressure test of a 20 year-old, 10-in. oil production pipeline in 2,400 ft (731 m) of water, the operator detected a leak as part of the test's visual inspection. At this depth, the ambient pressure of the seawater was higher than the pipeline's operating pressure. Water could enter the product stream and potentially create line-blocking hydrates, requiring additional separation and treatment at the surface. The small leak could possibly increase over time, which could in turn potentially pose a serious threat to the environment and require the operator to stop production.
|In another example of working with available resources to stay within project requirements, Oceaneering modified its FBE coating removal tool in its Houston facility to remove the pipeline's hard GSPU coating.
The ROV visual survey did not find any visible damage to the pipeline, so it could be repaired using a structural clamp. However, the line's protective coating would have to be removed from the general area of the leak to locate its exact location and to provide a clean surface for clamp installation.
Smart Clamp reconfigured
The operator authorized a front-end engineering and design (FEED) study to identify the requirements and risks associated with repairing the pipeline. Engineers determined that the pipeline could be repaired using an Oceaneering Smart Clamp to seal off the localized damaged area. Structural Smart Clamps have elastomeric seals and metal grips to stop the pipeline from leaking while also providing structural attachment to the parent pipeline. Such structural clamps are considered permanent repairs. When used to repair pipelines in water depths less than 1,000 ft (304 m), Smart Clamps are typically installed by divers. In deepwater applications, the clamps must have ROV-compatible bolts and actuating systems which require long fabrication lead times. To save time, the engineering team at Oceaneering, the pipeline repair contractor, immediately began working to modify an available, off-the-shelf, diver-installed structural Smart Clamp so it could be installed remotely in deepwater by a work-class ROV.
Dual-layer coating
The damaged line was protected by a 4.6-mm layer of standard fusion-bonded epoxy (FBE) coating and a 4-in. layer of glass syntactic polyurethane (GSPU). GSPU is insulation material with high-strength hollow glass microspheres mixed in to provide improved thermal insulating properties. Special tooling would be required to clean the GSPU from the pipe, as it is difficult to remove.
Staging repair equipment
Like many companies working in deepwater, the operator in West Africa had invested in pipeline repair equipment to have on hand for quick response to a pipeline failure. In this case, the operator had ROV tooling for FBE removal and the pipeline lift frames to raise the line above the seafloor at its shore base in West Africa. However, this equipment had not been maintained for several years and would need to be refurbished to perform repairs on the damaged line. The operator sent photographs of the equipment to the pipeline repair contractor, where engineers evaluated the equipment and ordered the required parts so that they could be on the ground in West Africa before the repair crew arrived.
|Pipeline repair contractor Oceaneering modified an off-the-shelf, diver-installed structural Smart Clamp so that it could be installed remotely in deepwater by a work-class ROV. (All images courtesy Oceaneering International Inc.)
An FBE coating removal tool, modified to remove the hard GSPU coating, was also shipped from the contractor's facility in Houston to West Africa. The coating removal tooling included both a high-pressure water jet and a milling head to remove the GSPU and FBE.
Within a few weeks, all the equipment was ready, including the required spare parts, which the operator shipped to location within its vessel schedule requirements. The contractor's team completed the upgrade to the pipeline lift frames and FBE removal tool at its own operating base in the West African country. The proximity of this facility contributed to having equipment ready within the project's schedule.
Project implementation
The repair project was carried out with a third-party support vessel and two ROVs, previously contracted by the operator, under the project management of the pipeline repair contractor. The first step was to set the pipeline lift frames on either side of the damaged pipe section and then raise the line above the seafloor to enable coating removal and clamp installation.
Next, the protective GSPU and FBE coating were removed, using the ROV-operated tools. The pipeline's weld seam was then milled off to create a smooth and round surface for the clamp. The clamp was lowered by crane from the service vessel and placed around the prepared pipeline location. An ROV was used to tighten the bolts on the clamp in sequence, starting from its center and working out to its ends, assuring that the elastomer seal were evenly compressed between the upper and lower sections. The clamp was then tested to verify seal integrity and the lift frames were lowered to reset the repaired pipeline on the seafloor, at which point the lift frames were retrieved to the surface. The permanent repair was completed in nine days, installing a structural clamp to enable oil to flow through the pipeline without leaks or water influx.
Be prepared
To be prepared to respond to pipeline failure, experts recommend that operators maintain emergency pipeline repair inventories, including one clamp and two smart connectors, for every size of pipeline in operation, both ROV installable. For deepwater pipelines and remote locations, it is good practice to have pipeline lift frames as well as ROV tools for pipeline repair kept on hand and in good working order.
In addition, project management is an important aspect of pipeline repair operations. Pipeline owners can benefit from having a single project manager who can effectively coordinate the activities of the numerous service disciplines required for pipeline repair.


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Plan your destination wedding a little
closer to home
Looking to join together your two families at a beautiful location out of the city? Try a rustic, traditional, camp-themed wedding at Camp Ouareau - nestled in the beautiful Laurentian mountains, only an hour and a half away from vibrant downtown Montréal.
Our Site
We offer a beautiful outdoor location for your ceremony, a lodge built in 1922 for your reception, a dining room for your meals, and overnight accommodation for up to 100!
Our Food
Have your wedding catered by the competent staff and incredible cooks at Ouareau! Talk to us about your meal ideas, we'd love to work with you to create a tasty menu.
Your Experience
Whether you want DIY or an all-inclusive package deal, we can provide a wedding planner to help you tailor the perfect wedding experience!
Helpful Information
Check out some of our ideas for a creative and unique camp-themed wedding on Pinterest!
Ouareau is only 1.5 hours from Montreal, and 3 hours from Ottawa. Find out how to get to us from where you are!
We'd love to chat! Send us your questions through our online form, or give us a call at our main office number!


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THe Elmwood Room
The Elmwood Room is a unique private dining and meeting space in Aksarben Village located inside Beacon Hills in Aksarben Village. The room also features floor-to-ceiling windows with a spectacular view, a gorgeous outdoor patio, and custom designed interior. The perfect location for corporate meetings, business luncheons, open-house receptions, and family gatherings. The Elmwood Room is available for breakfast, lunch, and dinner functions.
Create your own dining experience in central Omaha's premier event space.


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How to Become a Better Photographer. One of the eHow's most searched topics in photography is how to be a better photographer. At first, I thought this was an impossible topic to address. Photography has so many variables that I thought it would take books to answer the question. As I thought about it more, I realized that it could be broken down into seven general categories or steps. Some may think that this is an over-simplification, and it really is since the topic is vast. However, if you think about it as I outline these seven steps, you may see a method of focus (no pun intended) that will improve your skills as a photographer.
Plan Your Composition. Before you pick up the camera know what it is that you want to photograph. Think about the image using the Rule of Thirds as a guide to help you think about what it is you want the viewer to see. Then think about the scene you will photograph in terms of eye flow. Where and what is the subject? Are there secondary subjects? How to they fit into the image plan. This planning has to happen instantly if you are taking candid shots, but it still has to happen if you want your image to have impact. In the studio, take as long as you need to set up the shot.
Know Your Subject. This model needed photographs for her portfolio, but she was very camera shy at first and slightly nervous. To relax her, I did a series of photographs of her applying makeup where she did not have to look directly into the lens. The rest of the session was easy, but I still like this shot which was one of the first in the makeup series. It doesn't matter if your subject is a tree, a person or a big old bear; you need to understand the motivation and composition of the subject before you can plan an effective image.
Control Your Lighting. This is easy to do as we did in this studio shot for a glass manufacturer. In the studio you can use lights, umbrellas, mist machines and anything else you can think of to control the light. It is harder to do when you are outside, unless you are famous and have a crew and a catering truck. The same umbrellas you use in the studio can be used outdoors to reflect light onto a subject and black umbrellas can be used to block light. Don't have umbrellas? Use white or black construction paper on stands or held by a gaffer (or anyone you can get to do it). You can also use trees and other natural elements to help you control the light.
Know Your Equipment. Practice with your equipment. The more you use it, the more comfortable you will be. The digital age is marvelous because you don't have to "burn film" to learn from your mistakes. Go through the manual and take shots using each feature to become familiar with it. Know how to adjust shutter speed, ISO, F-Stop and white balance. Learn how to bracket exposures and take multiple shots. Learn about the special shooting options, how to change lenses and how to take care of your equipment.
Learn the Zone System. Ansel Adams invented the concept of the Zone System, which breaks down the exposure range into 10 distinct steps from Zone Zero, which is pure black to Zone Ten, which is pure white. Each zone is equal to one F-Stop change in exposure. Having tonal separations in your image makes it seem full and complete. Take a look at any of Adams' images and you will be able to see the separation of the zones, indicating proper exposure and in the old days, film development. What makes his work special is being able to see the detail in the shadows and the highlights through meticulous application of the Zone System.
Learn About Color. If you are taking color pictures you need to learn about color. It is a complex issue made even more complex by the fact that no two people see color the same. What we see is controlled by the cones in the fovea of our eye, and no people have the same amount and types of cones. In order to see a red apple the light strikes the apple where green and blue light are absorbed by the apple and red light is reflected into our eye. Understanding color will take time, but is well worth it to improve your photography skills.
Recognize the Moment. Henri Cartier Bresson said the most important thing about his photography was recognizing the exact right moment to take a picture. Every subject, even a landscape, has the one right moment for the image exposure. In a landscape it could be a certain time of the day. While this image was created in the darkroom, both of the blended images were taken at exactly the right time, which is what makes the composite an award-winning photograph.
Take pictures when you don't have to. Practice exposure and white balance adjustments, so when it comes time to take pictures of your vacation you will be experienced. Take many exposures of the same scene if you are using a digital camera. It costs nothing and the bad ones are easy to delete.


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Hi, my name is Will and #eyemakeimages. I began as a traditional artist, then found myself immersed in the world of technology. A few years ago I found my way back into art, and discovered a real love for photography. My passion for art is influenced by music and the beauty found in the faces I see.
Color plays a big part in my work, be it ultra saturated or black and white. Depending on the desired mood the color and lighting can be cinematic, dramatic and lots more. If you are looking for a traditional image or something more playful and creative, I make you part of the process so you get images that truly express your personality to the world.
Are you looking to update your presence on social media? Do you want to make wall art of you looking your best? Shy or confident, tall or short. I can put you at ease with a fun, collaborative session. Don't be afraid to laugh at yourself, sit back, and enjoy the ride...oh and the pictures too.
Through my editorial work, I can help you share your creative vision by showcasing your collection(s) in the best light possible...no pun intended.
PS I love to work with models and performers to update their images, so let's create!


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3 December 2014 at 12.41pm | 7 Comments
ZooNation's Royal Opera House Christmas production, The Mad Hatter's Tea Party was live-streamed on 18 December at 6.50pm GMT. The recording is no longer available on iplayer.
An early Christmas present, the stream will offer a world-wide audience the chance to see the sold-out hip hop-theatre production inspired by Alice's Adventures in Wonderland, The Royal Ballet's take on which is being performed on the Covent Garden main stage over the festive period. Subscribe to our YouTube channel to be notified when we publish an exclusive dance off between two Mad Hatters taking to the ROH stages this Christmas!
The live stream is delivered in association with BBC Arts and will also be available on the BBC Arts website.
Drawing on influences as diverse as Shakespeare and Sondheim, The Mad Hatter's Tea Party sees the Wonderland characters in therapy, enacting a never-ending tea party. The show is suitable for children aged 5 years and above. The production features Turbo (Sky's 'Got to Dance', CBBC's 'Turbo Boost') and Tommy Franzen (Zoo Nation's Some Like it Hip Hop, Goldberg at the Royal Opera House) as part of the ZooNation Company and is set to a newly-commissioned score.
The Royal Opera House YouTube channel is about to hit 100,000 subscribers and is the most subscribed-to channel of any arts organization in the world. As well as occasional live streams of performances and events, the channel features regular uploads of behind-the-scenes films and production clips.
For photographs, films, reviews and more information about The Royal Ballet and ZooNation Dance Company, visit www.roh.org.uk/publications and claim your free The Mad Hatter's Tea Party Digital Programme with promo code 'teaparty'.


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3 listed
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text: Saison Market is a fast casual café & market featuring breakfast, brunch, dinner & lunch; as well as a boutique wine & craft beer bottle shop, full espresso bar, and cocktail supplies. We have a full bar for cocktail, wine, and beer consumption on premises or you may grab a few things to go. We hope to see you in the Market soon!