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1 Draft; do not cite without permission of author 1 DO MONOTHEIST RELIGIONS WORSHIP THE SAME GOD? A PERSPECTIVE ON CLASSICAL JUDAISM JACOB NEUSNER BARD COLLEGE A paper presented at the Yale Center for Faith and Culture consultation The Same God? sponsored by the McDonald Agape Foundation I. VERISIMILITUDE VERSUS AUTHENTICITY A PHILOSOPHICAL QUESTION ADDRESSED TO A REVEALED HISTORICAL RELIGION The issue of verisimilitude versus authenticity need not detain us very long. Because things look alike, they are not necessarily alike and the same thing. I cannot overstress the fact: the monotheist religions concur with the principle that not all religions that declare God one are on that account the same. The task is to evaluate the differences in proportion and in context: to test the probative value of verisimilitude. We carry out the test by asking one monotheist religion its opinion of another monotheist religion: does it discern the similarities that appear obvious to us as outsiders? Let me start from the beginning: how we compare religions. I begin with the paradox of asking philosophical questions of historical data: generalizing out of detail. When we speak of monotheist religions we invoke -isms categories of generalization, philosophy,
2 Draft; do not cite without permission of author 2 applied logic and practical reason. But we find our data in the legal and exegetical, narrative canon of those religions. Rabbinic Judaism in its formative statements pursued philosophical problems about types of causation and the many and the one, for example. But it solved those problems through the analysis of cases and the provision of probative examples, leaving it to later generations to articulate the system implicit in the cases. Here therefore we raise a philosophical question about God in general. To respond to the question we draw upon the particular narrative canon in all its specificity. Monotheism generalizes about the nature of God and speaks of the oneness, the unity, the uniqueness of God all of them philosophical categories susceptible of critical generalization and logical analysis. But when we wish to speak of classical Judaism, we turn to its ancient canon of Scripture and Rabbinic tradition, and that tradition does not frame its conceptions in abstraction and generalization. The Judaic canon is comprised, first, by prophecy and narrative and the exegesis of narrative, second, by laws in all their specificity and the need to generalize about cases. Now there is no such thing as religion in general. But we pursue the conception of God in general. Philosophy of religion in general contrasts with theology of a religion. A philosophical formulation responds out of a comprehensive logic, producing abstract generalizations concerning the nature of religion, a religious counterpart in theology responds out of the revealed truths of a necessarily-singular tradition. The former seeks to generalize data into comprehensive reason, the latter to particularize the question and to answer it out of a body of revealed truth. Philosophy establishes truth-claims out of diverse data through criticism and practical logic and reason. Religious
3 Draft; do not cite without permission of author 3 truth-claims based on a priori affirmations of truth and facts establish for themselves a position exempt from criticism and beyond the reach of reason. Such ready-made formulations as this we believe or so we affirm suffice to prove the point in the context of a revealed religion but shut off discussion in the setting of reason and philosophy of religion. II. DO MONOTHEIST RELIGIONS WORSHIP THE SAME GOD? By their own word all monotheist religions religions that define the omnipotent and universal God they worship as singular, unique, and manifestly one and not many beings or entities worship the one and the same God. For when they speak of the monotheist God, that affirmation extends to all those who concur on the normative and indicative traits of God in general. That is why monotheist philosophers of religion Judaic, Christian, Islamic in medieval times could find it possible to engage in a common debate. They concur on the same language of abstract definition and on some of the same Scriptural and narrative traditions and share the same categories for the description of the one God they affirm. Not only so, but these categories derive from a logic in common concerning what that God is and does. If I affirm that by God I mean a unique omnipotent being, just and merciful and you affirm that by God you mean a unique omnipotent being with the same traits, then it follows that we concur in our respectively accounts of the same being that we call by the same name and classify by the same traits. Each party speaks of God in a manner consistent with the other a sharing of convictions. At the end I shall offer that affirmation in common as the foundation of interfaith dialogue; the possibility of debate on a common agendum.
4 Draft; do not cite without permission of author 4 Monotheist philosophy begins where religion (including theology) ends. It formulates an abstraction out of the resources of logic, along the lines of the following: if there should be a monotheist God, of what would his definition consist? Religion concludes in the following rejoinder: since God revealed himself to the prophet, there is no if but only an established given, a since, that is, established set of a priori facts. Monotheist religion thus frames a concrete doctrine out of the canonical writings it knows beyond all criticism to be true. But monotheist philosophers systematic and critical then pursue the logic of those revealed truths and facts. That is what I meant when I said philosophy begins where religion ends: philosophy takes up the revealed truths of religion and seeks to extend the results of revelation, to uncover what is implicit and to test the outcome against applied reason and practical logic. Now that I have outlined what I conceive to be the two approaches, philosophical and generalizing, theological and particularizing, to answering the question, do the monotheist religions worship the same God? let me turn to the response of a particular religion, in all its specificity, in its classical canon, the one on which I work. How do we respond out of the resources of classical Judaism? What we shall see is a rejection of the logic outlined just now, the logic that treats resemblance as proof, monotheistic religions resemble one another in maintaining the unity of God, therefore monotheist religions ought to be construed to worship the same God. That would be true only if the particular monotheist tradition recognizes the religions that resemble monotheisms as monotheistic. We now ask Rabbinic Judaism in its classical canon whether it recognizes Christianity as resembling itself.
5 Draft; do not cite without permission of author 5 III. THE PERSPECTIVE OF CLASSICAL JUDAISM: THE STATUS OF THE MINIM, WHO POSSESS THE SAME SCRIPTURES AS ISRAEL AND ARE LIKE ISRAEL I turn to the question: On what grounds does normative Judaism claim that its monotheism encompasses all monotheisms, so that Judaic faithful worship the same God as Christian or Islamic worship In its classical sources normative Judaism does not recognize any other religion as monotheistic like itself, and any other people as the same thing as holy Israel the people of the Shema, Hear Israel the Lord our God is the one God. The question addressed to normative Judaism in its formative age finds its response in the canon of that Judaism, consisting of Scripture and the Rabbinic documents from the Mishnah through the second Talmud, ca , that extend Scripture. But those sources do not explicitly reply to that question. The problem is not only that Islam begins after the closure of the formative stage of the Rabbinic canon. Judaism in its formative age makes no comment on the third in sequence of the monotheist religions. The problem is that normative Judaism does not recognize the truth or even the existence of any other religion. By that I mean classical Judaism does not engage with the truth-claims of any other religious system. No other religion qualifies as monotheist, for by definition and by analysis none can. Integral to true monotheism is the source of truth, which is the revealed Torah of Sinai. Israel is authentic by reason of the Torah, and Israel uniquely possesses the Torah. So Islam later on differs not at all from Christianity earlier. The normative legal sources accordingly take for granted that Judaism is the only true religion. The law recognizes the claim of another religious
6 Draft; do not cite without permission of author 6 tradition to inherit the Torah and rejects that claim. Confusing verisimilitude with authenticity Christianity is portrayed as both like and not like Judaism. It resembles Judaism only in part. But it replicates its truth not at all. It is characterized in the following language: TOSEFTA SHABBAT 13:5 A. The books of the Evangelists and the books of the minim they do not save from a fire [on the Sabbath]. But they are allowed to burn where they are, B. they and the references to the Divine Name that are in them. C. R. Yosé the Galilean says, On ordinary days, one cuts out the references to the Divine Name which are in them and stores them away, and the rest burns. D. Said R. Tarfon, May I bury my sons, if such things come into my hands and I do not burn them, and even the references to the Divine Name that are in them. E. And if someone was running after me, I should go into a temple of idolatry, but I should not go into their houses [of worship]. F. For idolaters do not recognize the Divinity in denying him, but these recognize the Divinity and deny him. G. And about them Scripture states, Behind the door and the doorpost you have set up your symbol for deserting me, you have uncovered your bed (Is. 57:8). H. Said R. Ishmael, Now if to bring peace between a man and his wife, the Omnipresent declared that a scroll written in a state of sanctification should be blotted out by water, the books of the minim, which bring enmity between Israel and their Father who is in heaven, all the more so should be blotted out, 1. they and the references to the Divine Name in them. J. And concerning them has Scripture stated, Do I not hate them that hate thee, O Lord? And do I not loathe them that rise up against thee? I hate them with perfect hatred, I count them my enemies (Ps. 139:21-22). K. Just as they do not save them on account of fire, so they do not save them from a ruin, or a flood, or anything that will turn them to rubble. The issue is how in case of fire to deal with books of minim on the Sabbath. Scrolls of the Torah are saved from fire on the Sabbath, even
7 Draft; do not cite without permission of author 7 though one is not permitted otherwise to handle fire on the Sabbath. The minim possess scrolls in which are incised the divine name. Because they belong to Minim, they are left to burn. Possession by minim or (in context) other idolaters disqualifies the scroll and removes its sacred status. The formulation of the issue thus presupposes that the scrolls are holy but the disposition of the case denies that holiness by reason of the Min s ownership of them. So the minim no different from idolaters affect the standing of the object that is possessed. The minim exercise the power of sanctification. But so do idolaters. Who are those in a class of outsiders but other than that of idolaters? They are persons who share the same canon as is held by the Rabbis, for the law takes for granted we deal with scrolls deemed sacred by Israelites. Otherwise there is no issue. On the margins of Israelite society, the minim clearly belong to non-israel, since their ownership of the scrolls disqualifies the otherwise valid holy scrolls. That precipitates the problem before us: the ambiguous status of the scrolls, which are like Israel s scrolls in their contents but not like Israel in their circumstance. Two positions contend. First, we recognize the sanctity of the scrolls and rescue them from a fire even on the Sabbath, because the character of the scrolls, their contents, not the circumstance of who owns them, settles the question. Second, we ignore the indicators of sanctification in the scrolls and invoke the criterion of circumstance, ownership by non-believers. That right of ownership nullifies the sanctity of the scrolls including the representations of the divine name incised in them. We now ask our particular question: in the conception of the Rabbinic canon portrayed by the Tosefta do the minim worship the same God as does normative Judaism represented by the Rabbinic canon? This question is
8 Draft; do not cite without permission of author 8 answered in so many words: they know but deny. By their own action, in possessing canonical documents, the minim mark themselves as Israelites. And this is made explicit, for the authentic idolaters do not recognize the Divinity in denying him, but these marginal people recognize the Divinity and deny him. It is a spiteful act of denial of what authentic Israel affirms. We thus address a sector of Israel, not the idolater, for the idolater is not represented as spiteful, the Min is. We furthermore acknowledge the Israel-ness of the minim, because our ruling concedes their power to define the status of the Torah-scrolls, The fact that they own them suffices implicitly to resolve the conflict between governing considerations, contents versus circumstance. Idolaters and Minim possess the power to resolve the ambiguity of status involved in the case of holy scrolls owned by unholy persons. Their owners attitudes register and dictate the standing of the scrolls subject to their attitude. This brings us to the heart of the matter. The Rabbinic laws regard the pagan and the Min as possessing the power of intentionality to define the standing of Scriptures for the min or of idols for the idolater. So the min and the idolater categorically differ but correspond. This classic case of verisimilitude versus authenticity is made explicit in the law: MISHNAH ABODAH ZARAH 3:4-5 3:4 F. It is said only,... their gods (Dt. 12:3) that which one treats as a god is prohibited, but that which one treats not as a god is permitted. 3:5 E. On what account is an asherah prohibited? Because it has been subject to manual labor, and whatever had been subject to manual labor is prohibited. The fact that the gentile treated the object as a God and subjected it to manual labor assigns to it the status of a god, has sanctified the object. That brings us back to the main point: the minim possess the power to sanctify the
9 Draft; do not cite without permission of author 9 scrolls. Does that mean they worship the same God as the Israelites? No, it does not. The actions of the minim are comparable in effect to the actions of the idolaters. Idolaters and minim do not believe in the same God as the Israelites. Yes, the min or idolater has the power to effect the sanctification of the object. No, the min does not worship the one true God. His marginal status assigns him a place in Israel but not a secure place. We now revert to and answer the four basic questions: Does classical Judaism believe that Jews and gentiles and Minim worship the same God? The gentiles are idolaters and worship sticks and stones. The Minim by contrast possess the Torah, but they have taken the path of apostasy from the God of Israel. They worship the same God as do the Israelites but do so in a flawed manner. On what basis do the Rabbinic laws make the judgment that they make? They acknowledge the Israelite scriptures, but err in their reading of those Scriptures so that that recognition imposes the status of heretic on the Min. What conditions must be satisfied for us to say that Jews and Christians worship the same God? Christians or Minim lmust acknowledge the God worshipped by Israel as the one true God. This requires confessing the truth that is in hand. Is the question of whether Jews and Christians believe in the same God categorically different from the question of whether Jews from different periods of time or radically different schools of thought believe in the same God? Yes, a continuity of conviction marks the state of the authentic monotheism in Israel over time. The Israelites from all periods have in common affirmed the unity of God and have told about themselves the established narratives of Scripture.
10 Draft; do not cite without permission of author 10 Does this question matter to them? We should have to establish as fact the diversity of conceptions of God that characterized Jews in different times and places. But what changed over time is the interpretation of the Scriptures of monotheism, not the principle. The paradox yields the last word: the min by his actions does recognize the God worshipped by Israel. His spite expressed in his misreading of Scripture is his act of faith, so he testifies to his faith by what he denies. IV. THE PERSPECTIVE OF CLASSICAL JUDAISM: THE STATUS OF THE IDOLATERS, WHO ARE SUBJECT TO THE SAME MORAL AUTHORITY AS ISRAEL Thus far we have pursued the question of the status as to Israel of the Min, not focusing on the idolater. The mode of portraying the Min yielded a clear picture of his marginal status but his ultimate place in Israel. He knew the truth and denied it. What about the gentiles? We now address the idolater. What places him outside the boundary of Israel altogether, while the Minim belong on the borderline? In a critical construction explaining the exclusion of the gentiles and implicitly encompassing Israel, all humanity by its nature is subject to the Torah. The natural condition of humanity is violated by the gentiles by reason of their indicative qualities. When the nations attain their natural condition, the condition in which God made them, they will become part of Israel. More exactly, they will revert to their natural and original character. As matters stand, the nations distinctive qualities separate them from God. What is implicit in this proposition is that the natural condition of the gentile assigns him a position alongside Israel in the presence of God. The unnatural condition of the gentiles divides them up into particular nations and defines
11 Draft; do not cite without permission of author 11 the difference between one gentile and another. What is implicit will become clear when we have examined the monumental narratives that explain the human condition. So now the question becomes urgent: how has this catastrophic differentiation imposed itself between Israel and the gentiles, such that the gentiles, for all their glory in the here and now, won for themselves the grave, while Israel, for all its humiliation in the present age, inherits the world to come? And the answer is self-evident from all that has been said: the gentiles reject God, whom they could and should have known in the Torah. They rejected the Torah, and all else followed. The proposition then moves in these simple steps: [1] Israel differs from the gentiles because Israel possesses the Torah and the gentiles do not; [2] the gentiles rejected the Torah because it contradicts their nature and so because of their character because they do not possess the Torah, so the gentiles also worship idols instead of God; and [3] therefore God rejects the gentiles and identifies with Israel. Here monotheism intervenes: the conviction that the one God governs all humanity and does so justly. The status of the gentiles testifies to the oneness of God: his uniform justice in governing all of humanity. The Oral Torah has to demonstrate the unity of God by showing that the same justice that governs Israel and endows Israel with the Torah dictates the fate of the gentiles and denies them the Torah. And, predictably, that demonstration must further underscore the justice of the condition of the gentiles: measure for measure must play itself out especially here. The gentiles are subject to the dominion of the one God but deprived themselves of the Torah because they rejected it, and, showing the precision
12 Draft; do not cite without permission of author 12 of justice, the canonical sources hold they rejected the Torah because the Torah deprived them of the very practices or traits that they deemed characteristic, essential to their being. That circularity marks the tale of how things were to begin with in fact describes how things always are; it is not historical but philosophical. The gentiles own character, the shape of their conscience, then, now, and always, accounts for their condition which, by an act of will, they can change. What they did not want, that of which they were by their own word unworthy, is denied them. And what they do want condemns them. So when each nation comes under judgment for rejecting the Torah, the indictment of each is spoken out of its own mouth, its ownself-indictment then forms the core of the matter. When they protest the injustice of the decision that takes effect just then, they are shown the workings of the moral order, as the following quite systematic account of the governing pattern explains: Bavli tractate Abodah Zarah 1:1 I.2/2a-b: A. R. Hanina bar Pappa, and some say, R. Simlai, gave the following exposition [of the verse, They that fashion a graven image are all of them vanity, and their delectable things shall not profit, and their own witnesses see not nor know (Isa. 44:9)]: In the age to come the Holy One, blessed be He, will bring a scroll of the Torah and hold it in his bosom and say, Let him who has kept himself busy with it come and take his reward. Then all the gentiles will crowd together: All of the nations are gathered together (Isa. 43:9). The Holy One, blessed be He, will say to them, Do not crowd together before me in a mob. But let each nation enter together with [2B] its scribes, and let the peoples be gathered together (Isa. 43:9), and the word people means kingdom : and one kingdom shall be stronger than the other (Gen. 25:23).
13 Draft; do not cite without permission of author 13 We note that the players are the principal participants in world history: the Romans first and foremost, then the Persians, the other worldrulers of the age: C. The kingdom of Rome comes in first. H. The Holy One, blessed be He, will say to them, How have you defined your chief occupation? I. They will say before him, Lord of the world, a vast number of marketplaces have we set up, a vast number of bathhouses we have made, a vast amount of silver and gold have we accumulated. And all of these things we have done only in behalf of Israel, so that they may define as their chief occupation the study of the Torah. J. The Holy One, blessed be He, will say to them, You complete idiots! Whatever you have done has been for your own convenience. You have set up a vast number of marketplaces to be sure, but that was so as to set up whorehouses in them. The bathhouses were for your own pleasure. Silver and gold belong to me anyhow: Mine is the silver and mine is the gold, says the Lord of hosts (Hag. 2:8). Are there any among you who have been telling of this, and this is only the Torah: And this is the Torah that Moses set before the children of Israel (Dt. 4:44). So they will make their exit, humiliated. The claim of Rome to support Israel in Torah-study is rejected on grounds that the Romans did not exhibit the right attitude, always a dynamic force in the theology. Then the other world-ruler enters in with its claim: K. When the kingdom of Rome has made its exit, the kingdom of Persia enters afterward. M. The Holy One, blessed be He, will say to them, How have you defined your chief occupation? N. They will say before him, Lord of the world, We have thrown up a vast number of bridges, we have conquered a vast number of towns, we have made a vast number of
14 Draft; do not cite without permission of author 14 wars, and all of them we did only for Israel, so that they may define as their chief occupation the study of the Torah. O. The Holy One, blessed be He, will say to them, Whatever you have done has been for your own convenience. You have thrown up a vast number of bridges, to collect tolls, you have conquered a vast number of towns, to collect the corvée, and, as to making a vast number of wars, I am the one who makes wars: The Lord is a man of war (Ex. 19:17). Are there any among you who have been telling of this, and this is only the Torah: And this is the Torah that Moses set before the children of Israel (Dt. 4:44). So they will make their exit, humiliated. R. And so it will go with each and every nation. As native categories, Rome and Persia are singled out, all the other nations play no role, for reasons with which we are already familiar. Once more the theology reaches into its deepest thought on the power of intentionality, showing that what people want is what they get. But matters cannot be limited to the two world-empires of the present age, Rome and Iran, standing in judgment at the end of time. The theology values balance, proportion, seeks complementary relationships, and therefore treats beginnings along with endings, the one going over the ground of the other. Accordingly, a recapitulation of the same event the gentiles rejection of the Torah chooses as its setting not the last judgment but the first encounter, that is, the giving of the Torah itself. In the timeless world constructed by the Oral Torah, what happens at the outset exemplifies how things always happen, and what happens at the end embodies what has always taken place. The basic thesis is identical the gentiles cannot accept the Torah because to do so they would have to deny their very character. But the exposition retains its interest because it takes its own course.
15 Draft; do not cite without permission of author 15 Now the gentiles are not just Rome and Persia but others; and of special interest, the Torah is embodied in some of the ten commandments not to murder, not to commit adultery, not to steal; then the gentiles are rejected for not keeping the seven commandments assigned to the children of Noah. The upshot is that the reason that the gentiles rejected the Torah is that the Torah prohibits deeds that the gentiles do by their very nature. Israel ultimately is changed by the Torah, so that Israel exhibits traits imparted by their encounter with the Torah. So too with the gentiles, by their nature they are what they are; the Torah has not changed their nature. Once more a single standard applies to both components of humanity, but with opposite effect: Sifré to Deuteronomy CCCXLIII:IV.1ff.: 1. A. Another teaching concerning the phrase, He said, The Lord came from Sinai : B. When the Omnipresent appeared to give the Torah to Israel, it was not to Israel alone that he revealed himself but to every nation. C. First of all he came to the children of Esau. He said to them, Will you accept the Torah? D. They said to him, What is written in it? E. He said to them, You shall not murder (Ex. 20:13). F. They said to him, The very being of those men [namely, us] and of their father is to murder, for it is said, But the hands are the hands of Esau (Gen. 27:22). By your sword you shall live (Gen. 27:40). At this point we cover new ground: other classes of gentiles that reject the Torah; now the Torah s own narrative takes over, replacing the known facts of world politics, such as the earlier account sets forth, and instead
16 Draft; do not cite without permission of author 16 supplying evidence out of Scripture as to the character of the gentile group under discussion: G. So he went to the children of Ammon and Moab and said to them, Will you accept the Torah? H. They said to him, What is written in it? I. He said to them, You shall not commit adultery (Ex. 20:13). J. They said to him, The very essence of fornication belongs to them [us], for it is said, Thus were both the daughters of Lot with child by their fathers (Gen. 19:36). K. So he went to the children of Ishmael and said to them, Will you accept the Torah? L. They said to him, What is written in it? M. He said to them, You shall not steal (Ex. 20:13). N. They said to him, The very essence of their [our] father is thievery, as it is said, And he shall be a wild ass of a man (Gen. 16:12). O. And so it went. He went to every nation, asking them, Will you accept the Torah? P. For so it is said, All the kings of the earth shall give you thanks, O Lord, for they have heard the words of your mouth (Ps. 138:4). Q. Might one suppose that they listened and accepted the Torah? R. Scripture says, And I will execute vengeance in anger and fury upon the nations, because they did not listen (Mic. 5:14). At this point we turn back to the obligations that God has imposed upon the gentiles; these obligations have no bearing upon the acceptance of the Torah; they form part of the ground of being, the condition of existence, of the gentiles. Yet even here, the gentiles do not accept God s authority in matters of natural law: S. And it is not enough for them that they did not listen, but even the seven religious duties that the children of Noah indeed accepted upon themselves they could not uphold before breaking them.
17 Draft; do not cite without permission of author 17 T. When the Holy One, blessed be He, saw that that is how things were, he gave them to Israel. Along these same lines, the gentiles would like to make a common pact with Israel, but cannot have a share in God: Sifré to Deuteronomy CCCXLIII:IX.2: A. Thus the nations of the world would ask Israel, saying to them, What is your beloved more than another beloved (Song 5:9)? For you are willing to accept death on his account. B. For so Scripture says, Therefore they love you to death (Song 1:3). C. And further: No, but for your sake are we killed all day long (Ps. 44:23). Now comes the envy of the gentiles, their desire to amalgamate with Israel, and Israel s insistence upon remaining a holy people, a people apart: D. [The nations continue,] All of you are handsome, all of you are strong. Come and let us form a group in common. E. And the Israelites answer, We shall report to you part of the praise that is coming to him, and in that way you will discern him: F. My beloved is white and ruddy...his head is as the most fine gold...his eyes are like doves beside the water-brooks...his cheeks are as a bed of spices...his hands are as rods of gold...his legs are as pillars of marble...his mouth is most sweet, yes, he is altogether sweet (Song 5:10-16). G. When the nations of the world hear about the beauty and praiseworthy quality of the Holy One, blessed be He, they say to them, Let us come with you. H. For it is said, Where has your beloved gone, O you fairest among women? Where has your beloved turned, that we may seek him with you (Song 5:1).
18 Draft; do not cite without permission of author 18 The various gentile nations rejected the Torah for specific and reasonable considerations, concretely, because the Torah prohibited deeds essential to their being. What then is the difference between the gentile and the Israelite, individually and collectively? A picture in cartographic form of the theological anthropology of the Oral Torah, would portray a many-colored Israel at the center of the circle, with the perimeter comprised by all-white gentiles, since, in the Halakhah, gentiles are a source of uncleanness of the same virulence as corpse-uncleanness, the perimeter would be an undifferentiated white, the color of death. The law of uncleanness bears its theological counterpart in the lore of death and resurrection, a single theology animating both. Gentile-idolaters and Israelite worshippers of the one and only God part company at death. Israelites die and rise from the grave, gentiles die and remain there. The roads intersect at the grave, each component of humanity taking its own path beyond. Israelites meaning, those possessed of right conviction will rise from the grave, stand in judgment (along with some gentiles, as we shall see in a moment), but then enter upon eternal life, to which no one else will enjoy access. So, in substance, humanity viewed whole is divided between those who get a share in the world to come Israel and who will stand when subject to divine judgment and those who will not. If a gentile keeps the Torah, he is saved. But by keeping the Torah, the gentile has ceased to be gentile and becomes Israelite, worth even of the high priesthood. First comes the definition of how Israel becomes Israel, which is by accepting God s dominion in the Torah: Sifra CXCIV:ii.1
19 Draft; do not cite without permission of author A. The Lord spoke to Moses saying, Speak to the Israelite people and say to them, I am the Lord your God : B. R. Simeon b. Yohai says, That is in line with what is said elsewhere: I am the Lord your God [who brought you out of the land of Egypt, out of the house of bondage] (Ex. 20:2). C. Am I the Lord, whose sovereignty you took upon yourself in Egypt? D. They said to him, Indeed. E. Indeed you have accepted my dominion. F. They accepted my decrees: You will have no other gods before me. G. That is what is said here: I am the Lord your God, meaning, Am I the one whose dominion you accepted at Sinai? H. They said to him, Indeed. I. Indeed you have accepted my dominion. J. They accepted my decrees: You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you; nor shall you follow their laws. I cite the passage to underscore how matters are defined, which is by appeal to the Torah. Then the true state of affairs emerges when the same definition explicitly is brought to bear upon the gentiles. That yields the clear inference that gentiles have the power to join themselves to Israel as fully-naturalized Israelites, so the Torah that defines their status also constitutes the ticket of admission to the world to come that Israel will enter in due course. Sages could not be more explicit than they are when they insist, the gentile ceases to be in the status of the gentile when he accepts God s rule in the Torah: Sifra CXCIV:ii A. by the pursuit of which man shall live :
20 Draft; do not cite without permission of author 20 B. R. Jeremiah says, How do I know that even a gentile who keeps the Torah, lo, he is like the high priest? C. Scripture says, by the pursuit of which man shall live. D. And so he says, And this is the Torah of the priests, Levites, and Israelites, is not what is said here, but rather, This is the Torah of the man, O Lord God (2 Sam. 7:19). E. And so he says, open the gates and let priests, Levites, and Israelites will enter it is not what is said, but rather, Open the gates and let the righteous nation, who keeps faith, enter it (Is. 26:2). F. And so he says, This is the gate of the Lord. Priests, Levites, and Israelites... is not what is said, but rather, the righteous shall enter into it (Ps. 118:20). G. And so he says, What is said is not, Rejoice, priests, Levites, and Israelites, but rather, Rejoice, O righteous, in the Lord (Ps. 33:1). H. And so he says, It is not, Do good, O Lord, to the priests, Levites, and Israelites, but rather, Do good, O Lord, to the good, to the upright in heart (Ps. 125:4). I. Thus, even a gentile who keeps the Torah, lo, he is like the high priest. That is not to suggest God does not rule the gentiles. He does whether they like it or not, acknowledge him or not. God responds, also, to the acts of merit taken by gentiles, as much as to those of Israel. The upshot is, gentile and Israel classify through the presence or absence of the same traits; they form taxonomic categories that can in the case of the gentile change when that which is classified requires reclassification. Tosefta-tractate Abodah Zarah 8:4-6 A. Concerning seven religious requirements were the children of Noah admonished: B. setting up courts of justice, idolatry, blasphemy [cursing the Name of God], fornication, bloodshed, and thievery. We now proceed to show how each of these religious obligations is represented as applying to gentiles as much as to Israelites:
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text:
The DePaul Alliance for Free Thought (DAFT) is the official organization for atheists, agnostics, skeptics, and humanists at DePaul University.
Tuesday, March 29, 2011
A note on sex, gender and religion
Saturday, March 12, 2011
In the days of Japan's tragedy, I have noticed a strong solidarity amongst religious groups to show support through prayer. It's really nice to see people from all walks of life and belief systems come together and show support for those suffering. What a shame it's all completely useless.
Firstly, I would like to express my deepest condolences for the Japanese people as they struggle through a disaster that would make San Francisco shiver in historical comparison.
Oh yes, but here's a way to fix everything. Prayer- the most useless things someone can do. By praying you are talking to an invisible man in the sky asking him to assist people... Now I won't even get into the "if god exists, the disaster wouldn't have had happened" mantra, but I'd like to ensure that point gets across.
Imagine if all those who are futilely praying would get up, go somewhere, do something, and actually help a situation; OH, how much would get done… how better of a world this would be. Hm, who would have thought? 2 hands working do more work than thousands clamped in prayer. I am very well aware that not everyone is able to hop on a plane, but I pray (see what I did there?) you do something that can support these people.
If everyone who prays donates just 2 dollars to an organization like the Red Cross, the money would be rack up in the tens, maybe hundred millions. This money would allow those who are able to help better facilitate resources and assistance.
http://au.news.yahoo.com/japan-tsunami/a/-/article/8999354/donate-for-japan Here's a link of some organizations that would love nothing more than to receive a handful of prayer-filled money.
Monday, March 7, 2011
Causes of Persecution against Atheists
Turning on the news I find yet another story about a secular billboard sparking anger in a religious group. The billboard, which stated "Don't believe in God? Neither do we," insulted a group of theists. I gave up trying to understand how the message can insult anyone; instead I started thinking why religious billboards do not receive the same heavy retaliation. A sign no more than 2 blocks away from my home depicts a famished, tortured, bloody man, being crucified. Ironically, this sign is passively acceptable, while an advertisement for an online secular community is audacious.
This double standard for theists and atheists is one of many cases exemplifying persecution of secularists in the United States. Once a proud secular nation, now idly content with watching a platform of American culture wither away. This cultural shift from novus ordo seclorum (a new order) to an ancient religious ideology began in the 1950s when "Under God" was added to the Pledge of Allegiance and "In God we trust," appeared on American currency. Today the discrimination of atheists is facilitated by poor education, limited and negative media representation, and a religious supermajority.
First, let us examine what happened in the 1950s that caused the United States government to ignore the constitution and relate American culture to religion. In 1947 conflicts arose between the officially atheist Soviet Union and the United States, escalating to what became known as the Cold War. Our government at the time attempted to build solidarity against the anti-religious communists by breaking down the church and state barriers.
The first step in building solidarity was to achieve main-stream support for the combination of religion and politics. With no disagreements from the Christian super-majority, President Eisenhower enacted the use of "under God" in the Pledge of Allegiance on June 14, 1954. Widely used in schools and in political events, The Pledge gradually led to the incorporation of religion into popular culture indefinitely. Over half a century later, it seems as though the term American has become synonymous with Christian.
To further incorporate religious ideology into public works, President Eisenhower allowed "In God we trust" to be printed on money On July 11, 1955- just one year after his first violation of the first amendment. This, along with adding "under God" in the pledge, gave way to countless opportunities for atheist persecution. In addition, "In God we trust" is the national motto. God references tend to show up commonly in the United States, everywhere from billboards to rallies.
Because of this national attention to God it becomes easy to understand why being an American is paralleled with being a Christian. In fact, many politicians of today go so far as to equate non-religious to non-American. George Bush was quoted saying "I don't know that atheists should be considered as citizens, nor should they be considered patriots. This is one nation under God." What better example of persecution than denial of citizenship! To think that after massive civil-rights movements, groups are still being discriminated against in the United States. Atheists are made to feel unequal and unwelcome to their religious counterparts.
This inequality is more than just opinion. In Tennessee, Texas, South Carolina, North Carolina, Alabama, Mississippi, and Maryland it is put into practice. It is illegal, in these states, to run for office if you are an atheist. Blatantly unconstitutional and overlooked, these states refuse to give an equal voice to atheists- thus rendering our voice politically useless. It causes atheists to feel severely unwanted in their own states and hometowns.
Furthermore, feeling unwanted goes far beyond politics. The religious supermajority in the United States seeks to drive out atheists on a community level, too. Famous atheist, Madalyn Murray O'Hair, a political activist responsible for ending government sponsored prayer in public schools, was exiled by members of her own community for being an atheist. "Even before my legal activity," says O'Hair, "My neighbors showed passive signs of dislike."
Madalyn's persecution is not an isolated incident. Many atheists are driven out of their communities and families for what they believe (or lack thereof.) I have personally seen tension within my own family when I exposed myself as an atheist. Religion was very important to my family and I was educated through catholic schools my whole life. I am frequently called "stupid," "evil," "not knowing enough to denounce God." Statements like that are belittling, hurtful, and far too familiar to atheists. My mother once told me that the United States would be a better place if all the ignorant atheists left, and I should educate myself further on religion.
What would happen if my mom's dream of an atheist-free America were to come true? Hypothetically, if all of us were to disappear, the US would lose 10% of its fastest growing population, but only 0.25% of its prison population, the vast majority of our Nobel Prize winners, the majority of university professors and scientists, and the owner of the largest charity in the world (Bill Gates). Additionally, poverty rates would increase, the average IQ would drop, divorce rates would rise per-capita, teenage pregnancy rates would increase per-capita, and the United States would be grouped with other non-atheist population countries: Somalia, Tanzania, Yemen, Romania, Pakistan, and Iran: hardly an exemplary group of societies.
Not doubting my mom's education, as she holds a master's degree in developmental psychology, I find her misinformed. The United States is the most religiously diverse country in the world, but also among the most religiously illiterate. The population of the United States seems to be oblivious to what the religion of their neighbor says. Ironically, atheists know the most about religions on average. Accordingly, atheists are neither stupid nor do we not know enough to denounce God. In fact, we tend to be best versed in religion (which is probably why we reject it.)
Ignorance of other belief systems is one of the current driving forces in discrimination of today. Many children who grow up in religious families will attend some sort of religious education classes or programs, especially since many rituals require a study program. These classes instruct the children only on what their own religion says, rarely mentioning others.
Poor religious education and misinformation through popular media leads many to believe to wild claims including atheists as being sad, miserable, confused, Satanists. Many were never exposed to the idea that other belief systems provide the same satisfaction and peace-of-mind that their religion does.
The religious will argue atheists are evil and have no moral code to live by, mostly due to not believing in a reward or punishment after death. The exact opposite is true. As mentioned earlier, only 0.25% of the prison population are atheists. I would argue that because we have nothing to die for, we go out of our way to live the best and most fulfilled lives we can because there is nothing more for us.
Media is somewhat responsible for this negative view of atheists. News coverage commonly highlights controversial issues and the different views on it. Among the most debated issues of today is embryonic stem cell research. Statistically, atheists tend to liberal, which leads many conservative-bias news networks to attack us directly. Fox News, a prime example of a conservative news network, commonly negatively portrays an atheist's view as being a heartless baby killer. Using such false and strong language, with its large viewer base, creates hostility toward atheists, resulting in widespread persecution and discrimination. Especially since we're not trying to harm anyone. Our intent is but to improve the value of life by eradicating diseases that hinder our wellbeing.
The news is not the only media outlet providing a negative view of atheists. Popular television show House, depicts an arrogant, risk taking doctor, who commonly demeans and pranks coworkers. We wouldn't consider connecting his beliefs to his personality- but those who are intolerant of atheists would. Media is a powerful force in our culture. Everyone watches TV, reads magazines, and browses the internet. A negative representation of the secular community spreads quickly.
Persecution against atheists is an ongoing problem that the United States is faced with. Despite being the fastest growing belief system, with the highest standard of living per capita, Atheists continue to be seen as a threat to society. The public interest in atheist persecution began in the 1950s to combat anti-religion communist upraises. Poor education, negative representation in the media, political injustice, and living in a country with a religious majority are the factors that allow for the continuation of this discrimination.

subset: commoncrawl


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On Friday, September 30, join the Niles North Vikings as two successful and inspirational Viking coaches will be inducted to the Niles North Wall of Honor. At 6:55 p.m., on the 50-yard line in Chuck Pos Stadium at Niles North High School, 9800 Lawler, Coaches Mark Egofske and Seth Orlove will be honored in a brief ceremony. Following the induction, the Niles North Vikings will play the New Trier Trevians.
Coach Egofske was nominated for the Wall of Honor by Paul Giambeluca, former Niles North Football coach from 1984 to 1993, and a Wall of Honor inductee (1993). Mark Egofske joined the Vikings in 2006 as Freshman Football Coach. He was Varsity Offensive Coordinator from 2007 to 2008, and Sophomore Head Football Coach from 2010 to 2011. Under his guidance as Varsity Football Coach from 2012 to 2015, the Vikings had its most successful season in 2015, and for the first time the Vikings made the playoffs in consecutive seasons. He also was Boys Track and Field Coach from 2007 to 2016.
Prior to joining the Vikings, Egofske coached at rival Niles West from 2000 to 2006, serving as Assistant Football Coach, Head Football Coach, in addition to Boys Track Coach and Strength and Conditioning Coach.
"Mark works way beyond work hours. He forces his players to perform in the classroom. He has proved the football team can win. He has taken his team further into the playoffs than any other coach. The work ethic is the best example the lasting impact that he has modeled for kids," said Giambeluca.
"I have never, in my roles as a teacher, mentor, coach, businessman, parent, or anything else, met anyone as positively inspirational as Mark Egofske. He holds himself and everyone he encounters to a very high standard, and encourages everyone to meet those standards through sheer effort," said Jim DiMaria, North's Assistant Football Coach.
Seth Orlove has been Head Boys Varsity Swimming Coach since 2000 and Assistant Girls Swimming Coach from 1996 through 1999 and 2002 to the present. He was Head Girls Varsity Swimming Coach in 2001.
Diving Coach Paul Torres said, "Seth has done more than just coach here, he started Swift Aquatics which now has over 300 swimmers that directly feed into the high schools at Niles West and Niles North. Niles North only had one conference championship before Coach Orlove's arrival. Today we are on the cusp of six conference championships in seven years. Every record at Niles North on the Boys Swimming and Diving Team is someone that Coach Orlove has personally coached. He has coached over 50 swimmers since his arrival. Overall, a culture of excellence has been established here at Niles North that twenty years ago never existed."
To be considered for the Wall of Honor, a nominee must meet the following criteria: proven dedication to Niles North athletics, leadership, integrity, sportsmanship, professionalism, strong work ethic, and ambassador for Niles North athletics. Nominations are reviewed and evaluated by the Wall of Honor Committee and all past recipients of the Wall of Honor recognition. A minimum of 70% approval out of 23 Head Coaches is necessary for induction.
Egofske and Orlove join previous recipients of the Coaches Wall of Honor: Larry Genge, 1991 (cross country/track); John Cress, 1992 (boys gymnastics); Paul Giambeluca, 1993 (football); Dennis Fickes, 1994 (football/wrestling/track); Steve Poznansky, 1995 (football/wrestling); Carol Herlocker, 1996 (volleyball); Darrell Conway, 1996 (track/strength coordinator); Pat Grant, 1996 (golf/gymnastics/tennis); Tom Sokalski, 1993 (gymnastics); Pete Christie, 1999 (basketball); William Coulson, 2000 (boys soccer); Jim Sakas, 2001 (baseball); Mark Recker, 2005 (tennis); Shawn Martin, 2007 (gymnastics); Babe Baptist (boys basketball/athletic director), 2009; Frank Houlihan, 2009 (football/athletic director); Mark Pace, 2009 (football/girls track); Paul Swanson, 2009 (boys track); John Barstow, 2010 (cross country/track); Jim Matson, 2010 (athletic trainer/equipment manager); Dennis Macas, 2011 (athletic trainer/equipment manager); Clarence Florence, 2012 (basketball); Seymour Rifkind, 2012 (gymnastics); Jean Wojdula Yunker, 2012 (volleyball/girls basketball); Daniel Horyn, 2013 (cross country/track); and Dawn Palmer, 2015 (athletic trainer/equipment manager).
This item was posted by a community contributor. To read more about community contributors, click here.


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Miserly Man was an applicant for the job as Regional Manger of Dunder Mifflin-Sabre. He was portrayed by Warren Buffet.
During his interview he appears greedy and constantly asks about the perks and benefits he would receive should he be given the job. He is the only candidate not interviewed by the cameras at the end of the episode (Search Committee).
He is portrayed by Warren Buffet. Robert California compares himself to Warren Buffet in the episode Angry Andy.


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Counting Pizza Party
Sure eating pizza is great, but it's even more exciting to make your own, and in this game your kid will do just that. First he'll decide what kind of pizza he wants to make. As far as toppings go, your kid will be able to put together some pretty unconventional pies if he so chooses. Then he'll count out and arrange the toppings per the customers' requests. Talk about a fun and delicious way to practice counting and number sense!


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This content has been marked as final. Show 2 replies
1. Re: Travelling Salesman variant?830636 Mar 2, 2011 11:55 AM (in response to 810426)(Did not realize that it for 4 Month's old, Please delete if appropriate).
Most Heuristic and approximation algorithms are a good start for this problem.
There are no "Correct Algorithm" to this problem, just good solutions
Edited by: James9111 on Mar 2, 2011 3:54 AM
2. Re: Travelling Salesman variant?862168 May 19, 2011 8:05 AM (in response to 810426)Search "Travelling Salesman Problem and its variations" this will be helpful.


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Released: September 6, 2015
She felt herself in paradise, away from all the noise and stress, able to focus all her attention to her own pleasure and inner harmony. It was a nice change. She needed this pleasure, her pussy craved the attention, and she got it all here. She fucked whenever she wanted to, and the stress, like butter on the sun, melt away magically.


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In its first two years, the West Essex volley girls squad registered a total of just five victories before going 5-20 last season in head coach Ted Karsen's first campaign at the club's controls.
This time around, powered by a five-game win skein to start the month of October, Karsen has guided his charges to an overall mark of 8-13, with a 4-11 mark Iron Hills Conference contests.
The Lady Knights kicked-off their 2001 odyssey with a 15-10, 15-4, win over Morristown on Sept. 8, but then fell to Livingston, Hanover Park, Roxbury, Manchester Regional, Mount Olive and Columbia, to drop to 1-6 on the season.
On Oct. 2, however, the team began the longest winning streak in the program's history by trampling Technology High, 1 and 9, prior to stopping Summit, 10-15, 1 5-3, 17-15, on Oct. 3, knocking-off North Hunterdon, 11 and 7, on Oct. 4, eradicating East Orange, 1 and 2, on the 5th and moving past Morristown, 12-15, 15-8, 15-5, to get back to the .500 mark at 6-6 overall.
More recently, the locals have taken a step back, as the Lady Knights dropped matches to Livingston, to Montclair-Kimberley Academy and to West Morris, vanquish ed Vernon, 13 and 10, on Oct. 12, fell to Randolph, to West Morris and Hanover P ark, got a forfeit win from Shabazz last Thursday, Oct. 18, and got roughed-up b y Roxbury, 1 and 3, on Friday, Oct. 19.
Those results left the locals at 8-13 overall, with a 4-11 mark in Iron Hills Conference contests. "We've been able to attain some milestones this season and five straight wins is something for this group to be very proud of," asserted Karsen.
"We play in a very challenging conference, and, while we've been beaten decisively by some of the top teams like Columbia, Livingston, Roxbury and West Morris, we have been able to be competitive with some of other pretty good teams, like Summit, Mount Olive, Hanover Park and Randolph," Karsen recapped, adding, "Any success we have had this year is due entirely to the kids' hard work and dedication to the team."
Captaining the squad is a pair of seniors: 5'2" setter Evayn Burns and 5'5" outside hitter Danielle Milano.
Rounding out the roster are 5'8" senior middle hitter Hayley Partridge and three juniors: 5'4" off-side hitter Katrina Coqleski, 5'10" defensive specialist P am Motyka and 5'7" off-setter Cara Schoenfeld, along with 5'9" sophomore outside hitter Shira Buckler.
West Essex was slated to play host to Mount Olive on Tuesday, Oct. 23, and to Randolph yesterday, Wednesday, Oct. 24, but results of those encounters were not available at press time.
This afternoon, Thursday, Oct. 25, should see the locals traveling to take on Columbia High in Maplewood at 4 p.m., with a trip to face West Orange set for 10 a .m. Saturday, Oct. 27, followed by games next week at home against Mount Saint Dominic on Monday, Oct. 29, at Summit on Tuesday, the 30th, at Wayne Hills on Halloween and at home against East Orange on Thursday, Nov. 1.


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Beer Style: Saison (16C)
Recipe Type: extract
Yield: 5 US gallons
Saison made with ginger, coriander, seeds of paradise, peppercorns and orange peels
Original Gravity: 1.060
Final Gravity: 1.016
Alcohol by Vol: 5.76%
Recipe Type: extract
Yield: 5.00 US Gallons
Bring water to boil, and primary fermentable sugars, return to boil and achieve hot break.
Add hops, finings, remaining fermentable sugars and other ingredients according to schedule.
Chill wort until appropriate temperature to pitch yeast.
Bottle condition for 10 weeks at room temperature.
Source: www.homebrewtalk.com


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This budget 40-room hotel provides comfortable accommodation and efficient services ensuring guests a pleasant stay. The hotel is centrally air-conditioned and features a vibrant and peaceful ambiance with a full range of modern services and amenities. Guests are welcomed in the lobby, which offers a 24-hour reception and a 24-hour check-out service, as well as a hotel safe, currency exchange facilities and lift access to the upper floors. There is also a newspaper stand. Guests can enjoy a drink at the caf� and bar and dine in the restaurant. Further amenities include room and laundry services, as well as a car park for those arriving by car.
The hotel is situated in Pahar Ganj near New Delhi Railway Station, close to the main shopping and business area of the city, such as Connaught Place. It is 22 km from IGI International Airport and just 6 km from ISBT Bus Terminal.
The hotel offers spacious and clean rooms, which are exquisitely designed and furnished. They are en suite with a shower and a bath. Guests can enjoy a good night's rest on their double bed. Rooms come further equipped with all the basic amenities such as a TV, a telephone with subscriber toll dialling facility and a small fridge. Guests can also expect to find Internet access, a safe and a minibar, as well as tea and coffee making facilities and individually regulated air conditioning as standard.
Guests can dine in the hotel's multi-cuisine restaurant.
Room Facilities:
Direct dial telephone
Satellite cable TV
Internet access
Mini fridge
Tea Coffee
Double bed
Individual airconditioned


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Joia Tubes Outdoor/Playground Tube Set
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{ "pageType" : "item_page", "placements" : "1", "placementNames" : "rr1" }


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Wife Laura and Vice President Dick Cheney fanned out to three other states on the trail of more GOP dollars. (Video: Bush speaks)
Though Bush spent most of the day banking campaign money, his official business was to reinforce a promise he made Thursday in Maine to increase and safeguard the country's wetlands. Bush directed six federal agencies to restore and create at least 1 million acres of wetlands, improve 1 million acres and protect 1 million acres over the next five years.
"For years, our nation has sought to slow the loss of wetlands," Bush said, with his back to a slow-moving river here at the Rookery Bay Estuarine Research Reserve in southwest Florida, on the western edge of the Everglades.
"I believe we must change that goal to one that says we'll have an overall increase in wetlands every year. Instead of just reducing loss, the goal of this country must be to increase wetlands."
He spoke to a supportive audience after he and his brother Jeb, Florida's governor, shed their coats and ties and yanked out non-native species of plants that biologists say are harming the state's lush wetlands. The president jokingly menaced reporters with a large pair of pruners before using the clippers on the undergrowth.
For Day Two of his environmental tour, Bush chose to make his 21st visit to the state that decided the 2000 election.
Recent polls show Bush running slightly ahead of Democrat John Kerry in Florida, and feelings about him run strong. Hundreds of people lined the streets along Bush's motorcade route into the reserve, and many were supportive. But about 100 gathered near the reserve's entrance and waved signs denouncing Bush's policies on Iraq and the environment.
"When Clinton lied, no one died," one sign read. "Sacrifice SUVs, not children," another one said. Authorities allowed a group of Bush supporters to gather a bit closer to the event.
The political divide was even more apparent in Coral Gables, where a boisterous crowd of GOP donors yelled "Four more years!" but protesters outside chanted "No more Bushes!"
Former President Clinton's Environmental Protection Agency administrator, Carol Browner, said it was "quite stunning" that Bush chose to highlight the need to protect wetlands, given his record on the issue.
"Unfortunately, these events are the sum total of his commitment to clean air and clean water," she said in a conference call with reporters. "This administration has simply the worst record ever."
After his speech at the reserve, Bush spent the next six hours chasing campaign dollars.
He was the star attraction at two fund-raisers for the Republican National Committee's Victory 2004 fund, which helps Republicans up and down the ticket. The first one was in Naples, on Florida's Gulf coast; Bush then jetted east for a second one near Miami.
The president and his wife arrived at Andrews Air Force Base together early Friday morning, then went their separate fund-raising ways — he to Florida, she to Tennessee to raise $350,000 more for Victory 2004, the RNC's get-out-the vote account.
Having collected more than $184 million for Bush's re-election fund, the White House has shifted its focus to Victory 2004, an effort meant to drive Republicans to the polls.
Before Bush passed the hat in Florida, he, Laura Bush and Cheney had already amassed more than $10 million for Victory 2004. Laura Bush has been the most active Victory 2004 fund-raiser, headlining six events.
Kerry is still playing catch-up with Bush on raising cash for his own campaign, and Democrats don't start their get-out-the-vote fund until next month, a Democratic official said Friday.
Bush's first cash stop was at the home of John F. Donahue, founder of a Pittsburgh-based investment firm, Federated Investors. Donahue has been a heavy contributor to Bush family politicians.
Unlike most of Bush's fund-raisers, his one-hour, 40-minute appearance was closed to journalists. It earned Victory 2004 $2.9 million.
Bush then flew to Coral Gables, near Miami, for a second Victory 2004 fund-raiser, this one at a hotel. It raised $1.5 million.
"There's no doubt in my mind we will carry Florida, and we will win on November the 2nd!" Bush said.
The president's re-election campaign paid for his travel costs and those of his political director. Usually that means the equivalent of a first-class commercial ticket for each. The government paid for the fuel and for the transportation and security for the rest of his entourage.
Cheney headed to Kansas City to help Rep. Sam Graves, R-Mo., and then to Indianapolis for Mitch Daniels, running for governor of Indiana. Daniels was Bush's first budget director.


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Classic man Jidenna who has been dating sports broadcaster and basketball analyst Rosalyn Gold-Onwude in th last 3-4 months, got fans talking after appearing at the BET Awards red carpet with his beau. Below are a few facts about her.
1.She is a Nigerian! Her mum Pat Gold is an American while her Dad Austin Onwude is a Nigerian of Igbo extraction.
2.Rosalyn played for the Nigerian female Basketball team at the Beijing Olympics in 2011.
3.She graduated from Stanford University.
4.Her Dad Austin Onwude is an Electrical Engineer.
5.Her father once told her, "If you don't go to Stanford, then I don't have a daughter"
6.She was an exceptional basketball player.
7.Knee injuries cut her career short.
8.She plans to make a difference in sports broadcasting.
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text: Anyone who is a big fan of polka dots knows you can never have too many. .Com by Whistler Studios is a playful, bubbly collection full of assorted dots that are vibrantly saturated in a variety of colors. Use .Com alone or mix it with other collections and give any sewing project that extra polka dot pizzazz.


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What else would give you more detail? Husband damaged my non-marital prop. and did not file an Answer, nor has he responded. He admitted damage and theft via text msgs. Filed all of this in different motions. Awaiting judges response.
Can maintenance and/or marital debt be paid in lieu of a re-marriage?