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4:00 pm
DragonflyTV "Phoenix & Tucson" Alexandra and Anna learn about construction techniques at the Arizona Science Center's "Many Hands Make a Home" exhibit, trying out what they learn on a house for their dog, Rupert. Home Prickly Home: Alex and Mark head to the Arizona-Sonora Desert Museum to see which creatures make the Saguaro cactus home. And DFTV learns how Chase Field-the only sports facility in world that has a retractable roof, air conditioning, and natural turf-keeps its grass green and growing. D
4:30 pm
Biz Kid$ "The Art of Negotiation" Discover strategies for effective negotiations with your parents, teachers, friends, siblings, and bosses. Even if you are simply working out the shared schedule with your brother to walk the dog, you'll find out how to achieve your goals and arrive at a winning solution for everyone. Discover the success of teens who run "Grand Slam Garage Sales" and another young man who sells movie memorabilia online. D
5:00 pm
Wishbone "Muttketeer!" This live-action program follows the exploits of Wishbone the dog and his human friends, Joe, David and Samantha through their adventures intheir hometown of Oakdale. Wishbone's everyday experiences trigger hi s imagination and he finds himself in scenes from classic works of literature. In this episode, Wishbone finds adventure when he tries to join the kids in school. D
5:30 pm
Cyberchase "The Borg of the Ring" The long lost Totally Rad Ring of Radopolis has been found.and is soon swiped by Hacker. This powerful crown will grant the wearer his heart's desire, and Hacker is a cyborg who wants it all. D
6:00 pm
Quilting Arts "On Display" Every artist approaches their art quilting in a different way - whether it's the medium or the technique. What they have in common is the desire to share their quilts. Color and dyes is Judy Coates Perez's favorite medium. D
6:30 pm
Paint This With Jerry Yarnell "Pheasant in the Rough, Part 3" In this session Jerry shows how to begin putting in all of the intermediate highlights and shadows by using the #10 bristle brush. Also phase two of highlighting the snow drifts. Then how to dry-brush in the weathered wood on the building and block in the door and windows. D
7:00 pm
Easy Yoga: The Secret to Strength and Balance with Peggy Cappy Discover how yoga can aid anyone, of any age, who wants to increase strength and mobility. Peggy Cappy shows how yoga poses can increase range of motion, improve awareness of the body, help prevent bone loss and keep metabolism running efficiently. D
8:00 pm
BrainChange with David Perlmutter, MD BrainChange reveals the devastating truth about the effects of wheat, sugar, and carbohydrates on the human brain, with a 30-day plan to achieve optimum health. Renowned neurologist David Perlmutter, MD, blows the lid off a topic that's been buried in medical literature for far too long: carbs are destroying your brain. And not just unhealthy carbs, but even healthy ones like whole grains can cause dementia, ADHD, anxiety, chronic headaches, depression, and much more. D
9:30 pm
Lidia's Kitchen "Two Savory Soups and Ligurian Focaccia" NULL
10:00 pm
Cook's Country from America's Test Kitchen "Backyard Barbecue" NULL
10:30 pm
Simply Ming "Michael Schlow and Basting" On this episode of Simply Ming it is all about basting, a technique chef's use that's great for home cooks too. Chef Michael Schlow cooks with Ming and shows that basting is as easy as a flick of the wrist as we cook on the fly on Simply Ming. D
11:00 pm
Joanne Weir's Cooking Confidence "Passport to Sardinia" The island of Sardinia is one of Joanne's favorite places. She created a menu to take her student Di there, fregola with clams and tomatoes and a yellow and green bean salad with cherry tomatoes and basil. Recipes: Roasted Olives with Orange, Bay and Fennel, Fregola, Clams and Tomatoes, and Yellow and Green Bean Salad with Cherry Tomatoes and Basil. D
11:30 pm
Rick Steves' Europe "Rome: Ancient Glory" Rick takes a fresh look at Rome by exploring the traces of life in the capital of the ancient world - visiting the Colosseum and the Pantheon, and viewing the empire's art. Then he goes by bicycle to see the Appian Way and the other marvels of Roman engineering. Part 1 of 3G


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ANDERSON, S.C. – Alyssa Blanchard (Columbia, S.C.) picked up a pair of wins, but as a team the Lady Cobras were unable to come home with a victory, as they lost to Anderson University 7-2 on Saturday afternoon in Conference Carolinas women's tennis action. The loss drops the Lady Cobras to 3-10 overall and 1-5 in conference play.
Blanchard's win at No. 1 singles gives her six in a row, and improves her record to 7-6 in singles play. She won 6-3, 6-3 over Anderson's Angie Solorzano. Then in doubles play, Blanchard and partner Stephanie Medley (Sumter, S.C.) won 8-4 at No. 1 doubles to improve their doubles record to 7-6, while also giving themselves three straight wins.
The Lady Cobras will now prepare for their next match on Thursday, April 1, when they travel to Banner Elk, N.C. to take on Lees-McRae College in a conference match starting at noon.

subset: commoncrawl


text:
Behind The Scenes: Dj Khaled (Feat. Birdman, Waka Flocka, Busta Rhymes, Jadakiss, Ace Hood, Bun B, Fat Joe, Ludacris + More) - Welcome To My Hood Remix
Please click the "Report" button below if the video on this page is not working properly.
Comments will only be displayed by verified emails. No Spamming or Racism.


text:
I Love Comix - Abbie Slats
Wednesday, August 11, 2004
Wednesday, August 04, 2004
Tuesday, July 27, 2004
Wednesday, July 21, 2004
Wednesday, July 14, 2004
Tuesday, July 06, 2004
Sunday, June 27, 2004
Hello People - Bad news - My COMPUTER HAS CRASHED, not too bad a crash, I am having a hard time using programs and Hello is not working so I am unable to upload pictures. I am currently cleaning all files off of my computer so I can do a reinstall of Windows XP - so me trying to posting scans will be on hold for a short while. I will let you know when everything is back in order. It should only be a few days to a week.
Steve – I Love Old Comix


text:
Alphonse P. "Al" Poli, 99 of Warwick passed away April 24, 2012 at Bayberry Commons, Nursing Home, Pascoag, R.I. He was the beloved husband of the late Lena A. (Gentile) Poli.
Born in Bristol, a son of the late Albert and Frances (Giglio) Poli. Mr. Poli was a superintendent for Rawl Engineering & Manufacturing Co for 18 years before retiring. He was also a superintendent for Star-Jewelry Co. for 15 years. He was an Auxiliary Policeman in Warwick for 17 years.
He was the devoted father of two daughters Frances A. LaPlante and her husband George, and Antonetta A. "Donna" Dress and her husband Charlie both of Warwick; cherished grandfather of 6 grandchildren, Irene Rocchio Leddy and her husband Frank, Harold Cahoon and his wife Marri, Raymond Rocchio and his wife Dena, Pamela Poli and her husband Fred Meyerhoff, John Rocchio and Christopher Cahoon and his friend Cindy DeSisto; adored great-grandfather of 7 great-grandchildren; loving brother of Frank Poli of Providence, Emily DeJesus of East Greenwich, Anna Gorman of Cranston and the late Armando, John and Albert Poli, Antonette Bessacini, Theresa Aquino, Frances Carcieri and Angelina Spicuzza.
His funeral was Friday from "Woodlawn" Funeral Home 600 Pontiac Ave. Cranston, followed by a Mass of Christian Burial in St. Catherine's Church, Warwick. Burial was in St. Mary's Cemetery, Bristol.
In lieu of flowers donations may be made to St. Catherine's Church 3252 Post Road, Warwick, R.I. 02886. WoodlawnGattone.com


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Camellia Sinensis Tea House
Why it's worth it: They're dead serious -- but not snobby -- about tea. Camellia Sinensis attracts tea enthusiasts from as far away as Manhattan and Boston. There are two house rules: no cellphones; no laptops. If the noise level gets too high, a gong is sounded; servers need peace so they can quietly explain the flavour profiles and pouring rituals of the tea. The shop's catalogue offers more than 200 varieties, selected on site and flown via courier to Montreal from growers in India, Japan, China and Taiwan. But clients are oblivious to the details, happily sipping Gyokuru Shuim ($10 a pot) from Japan, or the healthy green tea, Lu An Gua Pian ($12), from China, to name just two types. Both are excellent choices to wash down a piece of Matcha cheesecake ($6) or a scone ($3). Try the delicious chai ($4), served on Mondays between 5 p.m. and 7 p.m., or experience the Russian tea service ($6) on Wednesdays, complete with samovars full of strong black tea.
When: Mondays to Thursdays and Sundays from noon to 10 p.m.; Fridays and Saturdays from noon to 11 p.m.
Where: 351 Emery St., north side (just west of St. Denis).
How to get there: From Sherbrooke Street East or Ontario Street East, turn south on Berri. Drive three minutes to Emery Street. Turn right. It's across from the movie theatre. Street parking is scarce.
Contact: 1-514-286-4002 or www.camellia-sinensis.com
Fairmont The Queen Elizabeth -- Le Montréalais Bistro Bar
Why it's worth it: High tea, as they do it in England. The "Queen E" hotel serves high tea in Le Montréalais Bistro Bar, where there's a sensational view of the cathedral next door and the downtown streetscape. This is an ideal spot to stare out the window or gossip about Prince William and Waity Katie. Tea is served in an English-style china teapot, while the goodies arrive on a multi-tiered serving platter. For $25 per person, customers get a big pot of tea, two types of scones (including raisin), dainty sandwiches and five mini pastries. It's surprisingly easy to pop a pistachio macaroon into your mouth before you can stop yourself. The highlight is the pot of Devonshire cream intended for the warm scones -- or wayward fingers. The variety of tea is impressive, including blends like Buckingham Palace, Pinhead Gunpowder and Jasmin Dragon Tears.
When: High Tea is served daily from 2:45 p.m. to 5 p.m., but best to reserve ahead.
Where: 900 René Lévesque Blvd. West.
How to get there: From Sherbrooke Street West, turn south down Bleury to René Lévesque Boulevard West. Turn right. Drive two blocks west, to Mansfield. Hotel parking. Or, take the train and just go directly upstairs from the station.
Contact: 1-514-861-3511 or www.fairmont.com
Gryphon D'or Tea Room
Why it's worth it: Any place that serves Guinness beef stew ($11.99) and Irish Sticky-Toffee Pudding ($2 or $5) is a "dead cert," as the Irish say, for authentic high tea. The Gryphon D'or Tea Room does not disappoint. For just $20, customers get the full treatment: a choice of custom Celtic tea blends, homemade scones, cucumber sandwiches and an array of other goodies. But back to the scones. They're perfect for slathering on homemade lemon curd, the Griffin cream, raspberry jam, dark caramel or peach-and-whiskey marmalade. The goodies are served on the bottom tier of the serving plate, where you'll find pumpkin cake, maple shortbread, lemon squares and more. Reservations are mandatory, to make sure the sandwiches are fresh and to ensure you get a table at this bustling tea room. Before leaving, head to the Gryphon D'or bakery next door and take home a beef-steak-and-kidney pie ($4.99) for dinner.
When: Reserve 24 hours ahead. Tea is served Mondays through Thursdays and Saturdays 10 a.m. to 5 p.m.; Fridays from 10 a.m. to 8 p.m.. Closed on Sundays.
Where: 5968 Monkland St., south side
How to get there: Head west on Sherbrooke Street West, crossing Décarie Boulevard, and turn right up Girouard Street. Drive four minutes. Turn left on Monkland until you reach Royal Avenue. Street parking off Monkland.
Contact: 1-514-485-7377 or www.gryphondor.com
Cha Noir Tea House
Why it's worth the drive: The definition of cosy. Cha Noir brings tea culture to Verdun -- an emerging neighbourhood with artsy cachet, south of downtown. Local artists decorated the space, featuring handmade and hand-painted tables. The overall vibe is Bombay-meets-Bohemia, with Indian accents and art sprinkled throughout. Clients are invited to turn off their cellphones, which contributes to the calm atmosphere, as they pick from one of the 70 teas on hand. Bestsellers include red tea from China, black teas from India, green tea from Japan and the aged Chinese Puehr tea. But the smash hit is the big cuppa Chai Cha Noir ($5) and the hot chocolate tea ($4.50) with 70 per cent cocoa. All the better to sip with a slice of the chai crème brûlée. Not into all that sugar? Order a cheese plate, designed by the fromagerie next door. Don't forget to visit the tea boutique for tea accessories and imported blends.
When: Noon to 9:30 p.m. every day.
Where: 4646 Wellington St., in Verdun, at 2nd Avenue.
How to get there: From Champlain Boulevard heading south, turn left (east) onto 1st Avenue. Drive three blocks to Wellington. Turn right. Street parking.
Contact: 1-514-769-1242 or www.cha-noir.com
La Maison du Thé Cha Guan
Why it's worth the drive: To re-live your trip to China. Cha Guan is devoted to teas from different regions of China, where the owners visit twice a year to select the best tea. Of course, they offer the traditional Chinese tea ceremony ($5 to $7), and use the appropriate tea sets for different tea categories. Cha Guan carries 80 varieties of tea, including white, green, red, black, flower and fruit tea ($8 to $30 for 50 grams). Guests sit at low tables with cushioned seating, but the most coveted seat is the low, Japanese-style table at the window, where students giggle quietly at the novelty of floor seating. The homemade desserts -- especially the lavender tea white chocolate cheese cake ($6) -- enjoy a reputation among tea enthusiasts. Another signature dessert is the jasmine green tea crème brûlée ($5), served on special occasions. Looking for a gift? The Yixing clay tea pots ($25 to $100) are irresistible, as are the ceramic Gaiwan tea sets ($35 to $45).
When: 11:30 a.m. to 8 p.m. every day.
Where: 5756 Monkland Ave., corner of Wilson.
How to get there: Head west on Sherbrooke Street West, crossing Décarie Boulevard, and turn right up Girouard Street. Drive four minutes. Turn left on Monkland until you reach Wilson. Street parking off Monkland.
Contact: 1-514-303-8238 or www.chaguan.ca


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Walt Whitman
Walt Whitman (31 May 1819 - 26 March 1892 / New York / United States)
» Click to list general statistics » OR, select a date :
Who Is Now Reading This?
May-be one is now reading this who knows some wrong-doing of my past
Or may-be a stranger is reading this who has secretly loved me,
Or may-be one who meets all my grand assumptions and egotisms with
read more >>
- Hits: Number of visitors who read the poem on the given date.
- Posts: Number of visitors who posted the poem to a friend (via e-mail) on the given date.
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SOG Tactical Tomahawk
Zombie prep
- A universal tool for the modern survivalist
- 420 stainless steel, ballistic polymer handle
- Sheath with belt loop included
When it comes to zombie killing, we have to say that we're pretty much experts. Well, we've done the research. We've read the books, seen the movies, watched the TV shows. So you could say we've seen every possible way to off a zombie and we know the importance of the double-tap or decapitation. But when it comes to real world experience.... uhhhh.... well, we've run in the Zombie Dash. Does that count?
In the meantime, we're building our stockpile of zombie-killing weaponry, and the SOG Tactical Tomahawk is one of our prized possessions. It has a massive slash for decapitating walkers and a nice sharp blade for chopping up firewood. Lightweight enough to carry all day, toting the Tactical Tomahawk won't tire out before you get back to the safety of your camp.
The SOG Tactical Tomahawk features a 420 stainless steel head with hardcased coating and is mounted to the fiberglass reinforced nylon handle with heavy-duty bolts and a steel ferrule for stability. Side hammer checkering insures precise placement when pounding zombie skulls. Carried in a nylon sheath this is a universal tool for the modern survivalist.
Product Specifications
- Based on the Vietnam Tomahawk
- A must-have in your zombie preparedness kit
- Steel is engravable if you want to personalize your axe
- Blade Type: 420 stainless
- Hardness: RC 51-53
- Edge Type: Straight
- Handle Material: Ballistic polymer
- Sheath: Ballistic nylon
- Sheath Attachment: Belt Loop, Snap
- Length: 15.75" (Blade Length: 2.75")
- Lifetime warranty by the manufacturer
PRODUCT DISCLAIMER: These products are not intended for any unlawful purpose as defined by applicable local, county, state, and federal laws. By agreeing herein, purchaser acknowledges that he/she is 18 years of age or older. Purchaser also acknowledges that he/she is permitted to purchase this product pursuant to his local, county, state, and federal laws.


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SMRSmall MutS-related domain
|SMART accession number:
|Interpro abstract (IPR002625):
|This family includes the Smr (Small MutS Related) proteins, and the C-terminal region of the MutS2 protein. It has been suggested that this domain interacts with the MutS1 (P23909) protein in the case of Smr proteins and with the N-terminal MutS related region of MutS2, P94545 [(PUBMED:10431172)].
|Family alignment:
There are 3388 SMR domains in 3385 proteins in SMART's nrdb database.
Click on the following links for more information.
- Evolution (species in which this domain is found)
Taxonomic distribution of proteins containing SMR domain.
This tree includes only several representative species. The complete taxonomic breakdown of all proteins with SMR domain is also avaliable.
Click on the protein counts, or double click on taxonomic names to display all proteins containing SMR domain in the selected taxonomic class.
- Literature (relevant references for this domain)
Primary literature is listed below; Automatically-derived, secondary literature is also avaliable.
- Aravind L, Walker DR, Koonin EV
- Conserved domains in DNA repair proteins and evolution of repair systems.
- Nucleic Acids Res. 1999; 27: 1223-42
- Display abstract
A detailed analysis of protein domains involved in DNA repair was performed by comparing the sequences of the repair proteins from two well-studied model organisms, the bacterium Escherichia coli and yeast Saccharomyces cerevisiae, to the entire sets of protein sequences encoded in completely sequenced genomes of bacteria, archaea and eukaryotes. Previously uncharacterized conserved domains involved in repair were identified, namely four families of nucleases and a family of eukaryotic repair proteins related to the proliferating cell nuclear antigen. In addition, a number of previously undetected occurrences of known conserved domains were detected; for example, a modified helix-hairpin-helix nucleic acid-binding domain in archaeal and eukaryotic RecA homologs. There is a limited repertoire of conserved domains, primarily ATPases and nucleases, nucleic acid-binding domains and adaptor (protein-protein interaction) domains that comprise the repair machinery in all cells, but very few of the repair proteins are represented by orthologs with conserved domain architecture across the three superkingdoms of life. Both the external environment of an organism and the internal environment of the cell, such as the chromatin superstructure in eukaryotes, seem to have a profound effect on the layout of the repair systems. Another factor that apparently has made a major contribution to the composition of the repair machinery is horizontal gene transfer, particularly the invasion of eukaryotic genomes by organellar genes, but also a number of likely transfer events between bacteria and archaea. Several additional general trends in the evolution of repair proteins were noticed; in particular, multiple, independent fusions of helicase and nuclease domains, and independent inactivation of enzymatic domains that apparently retain adaptor or regulatory functions.
- Moreira D, Philippe H
- Smr: a bacterial and eukaryotic homologue of the C-terminal region of the MutS2 family.
- Trends Biochem Sci. 1999; 24: 298-300
- Eisen JA
- A phylogenomic study of the MutS family of proteins.
- Nucleic Acids Res. 1998; 26: 4291-300
- Display abstract
The MutS protein of Escherichia coli plays a key role in the recognition and repair of errors made during the replication of DNA. Homologs of MutS have been found in many species including eukaryotes, Archaea and other bacteria, and together these proteins have been grouped into the MutS family. Although many of these proteins have similar activities to the E.coli MutS, there is significant diversity of function among the MutS family members. This diversity is even seen within species; many species encode multiple MutS homologs with distinct functions. To better characterize the MutS protein family, I have used a combination of phylogenetic reconstructions and analysis of complete genome sequences. This phylogenomic analysis is used to infer the evolutionary relationships among the MutS family members and to divide the family into subfamilies of orthologs. Analysis of the distribution of these orthologs in particular species and examination of the relationships within and between subfamilies is used to identify likely evolutionary events (e.g. gene duplications, lateral transfer and gene loss) in the history of the MutS family. In particular, evidence is presented that a gene duplication early in the evolution of life resulted in two main MutS lineages, one including proteins known to function in mismatch repair and the other including proteins known to function in chromosome segregation and crossing-over. The inferred evolutionary history of the MutS family is used to make predictions about some of the uncharacterized genes and species included in the analysis. For example, since function is generally conserved within subfamilies and lineages, it is proposed that the function of uncharacterized proteins can be predicted by their position in the MutS family tree. The uses of phylogenomic approaches to the study of genes and genomes are discussed.
- Zhulin IB, Taylor BL, Dixon R
- PAS domain S-boxes in Archaea, Bacteria and sensors for oxygen and redox.
- Trends Biochem Sci. 1997; 22: 331-3
- Structure (3D structures containing this domain)
3D Structures of SMR domains in PDB
PDB code Main view Title 2d9i Solution structure of the SMR domain of NEDD4-binding protein 2 2vkc Solution structure of the B3BP Smr domain 2zqe Crystal structure of the Smr domain of Thermus thermophilus MutS2 3fau Crystal Structure of human small-MutS related domain 3qd7 Crystal structure of YdaL, a stand-alone small MutS-related protein from Escherichia coli 4och 4OCH 4od6 4OD6
- Links (links to other resources describing this domain)


text:
« All Events
Fist day of Toddler Time session two.
Click the link below to view the Monona Grove Nursery School Events Calendar.
Events Calendar
Click here to contact MGNS. On that page you'll also find a map to our location.
Contact MGNS Today!
If you would like to enroll in classes at MGNS, please click the link below to get started.
Enroll Today!


text:
Investment Advisers Act of 1940
IM Ref. No. 2003428853
File No. 8-422
We would not recommend enforcement action to the Commission under Section 206(4) of the Investment Advisers Act of 1940 ("Advisers Act") and Rule 206(4)-3 thereunder if any investment adviser that is required to be registered pursuant to Section 203 of the Advisers Act pays to Credit Suisse First Boston LLC f/k/a Credit Suisse First Boston Corporation (the "Firm"), a registered broker-dealer and investment adviser, or any of the Firm's associated persons, as defined in Section 202(a)(17) of the Advisers Act, a cash fee, directly or indirectly, for the solicitation of advisory clients in accordance with Rule 206(4)-3,1 notwithstanding a judgment of injunction from the United States District Court for the Southern District of New York (the "Final Judgment") that otherwise would preclude such an investment adviser from paying the Firm a solicitation fee.2
Our position is based on the facts and representations in your incoming letter dated September 24, 2003, particularly the Firm's representations that:
This position applies only to the Final Judgment and any State Judgment3 and not to any other basis for disqualification under Rule 206(4)-3 that may exist or arise with respect to the Firm or any of its associated persons.
Sara P. Crovitz
Senior Counsel
September 24, 2003
Douglas J. Scheidt, Esq.
Associate Director and Chief Counsel
Division of Investment Management
U.S. Securities and Exchange Commission
450 Fifth Street, N.W., Mail Stop 0506
Washington, D.C. 20549
Re: Credit Suisse First Boston LLC f/k/a Credit Suisse First Boston Corporation
Dear Mr. Scheidt:
We submit this letter on behalf of our client, Credit Suisse First Boston LLC f/k/a Credit Suisse First Boston Corporation (the "Firm"), in connection with a settlement agreement (the "Settlement") arising out of a joint investigation by the Securities and Exchange Commission (the "Commission"), the New York Stock Exchange, Inc. (the "NYSE"), the NASD Regulation, Inc. (the "NASDR") and various state and territory regulatory agencies (the "States") into research analyst conflicts of interest at the Firm and several other large investment banking firms.
The Firm, a broker-dealer registered under Section 15 of the Securities Exchange Act of 1934, as amended (the "Exchange Act") and an investment adviser registered under Section 203 of the Investment Advisers Act of 1940, as amended (the "Advisers Act"), seeks the assurance of the staff of the Division of Investment Management ("Staff") that it would not recommend any enforcement action to the Commission under Section 206(4) of the Advisers Act, or Rule 206(4)-3 thereunder (the "Rule"), if an investment adviser pays the Firm, or any of its associated persons, a cash payment for the solicitation of advisory clients, notwithstanding the existence of the Final Judgment (as defined below) and any related state or territory court injunction. While the Final Judgment in question does not operate to prohibit or suspend the Firm or any of its associated persons from acting as or being associated with an investment adviser and does not relate to solicitation activities on behalf of investment advisers, it may affect the ability of the Firm and its associated persons to receive such payments. The Staff in many other instances has granted no-action relief under the Rule in similar circumstances.
The Commission, the NYSE, the NASDR and the States engaged in settlement discussions with the Firm in connection with a joint investigation into research analyst conflicts of interest at the Firm and several other large investment banking firms. As a result of these discussions, the Commission filed a complaint (the "Complaint") against the Firm in the United States District Court for the Southern District of New York (the "District Court") in a civil action captioned Securities and Exchange Commission v. Credit Suisse First Boston Corporation. The Firm then executed a consent and undertaking (the "Consent") in which the Firm neither admits nor denies any of the allegations in the Complaint, except as to jurisdiction, but consents to the entry of a final judgment against the Firm by the District Court (the "Final Judgment"). The Final Judgment will, among other things, enjoin the Firm, directly or through its officers, directors, agents and employees, from violating Sections 15(c) and 17(a) of the Exchange Act and Rules 15c1-2 and 17a-3 thereunder, NASD Conduct Rules 2110, 2210, 3010 and 3110 and Rules 401, 476, 472, 342 and 440 of the New York Stock Exchange, Inc. Additionally, the Final Judgment will order the Firm to make payments aggregating $200 million in settlement of the matters addressed in the Final Judgment, and to comply with the undertakings set forth in the Final Judgment.1
The Rule prohibits an investment adviser from paying a cash fee to any solicitor that has been temporarily or permanently enjoined by an order, judgment or decree of a court of competent jurisdiction from engaging in or continuing any conduct or practice in connection with the purchase or sale of any security. Entry of the Final Judgment could cause the Firm to be disqualified under the Rule, and accordingly, absent no-action relief, the Firm may be unable to receive cash payments for the solicitation of advisory clients.2
In the release adopting the Rule, the Commission stated that it "would entertain, and be prepared to grant in appropriate circumstances, requests for permission to engage as a solicitor a person subject to a statutory bar."3 We respectfully submit that the circumstances present in this case are precisely the sort that warrant a grant of no-action relief.
The Rule's proposing and adopting releases explain the Commission's purpose in including the disqualification provisions in the Rule. The purpose was to prevent an investment adviser from hiring as a solicitor a person whom the adviser was not permitted to hire as an employee, thus doing indirectly what the adviser could not do directly. In the proposing release, the Commission stated that:
[b]ecause it would be inappropriate for an investment adviser to be permitted to employ indirectly, as a solicitor, someone whom it might not be able to hire as an employee, the Rule prohibits payment of a referral fee to someone who . . . has engaged in any of the conduct set forth in Section 203(e) of the [Advisers] Act . . . and therefore could be the subject of a Commission order barring or suspending the right of such person to be associated with an investment adviser.3
The Final Judgment does not bar, suspend, or limit the Firm or any person currently associated with the Firm from acting in any capacity under the federal securities laws. The Firm has not been sanctioned for activities relating to its activities as an investment adviser or its solicitation of advisory clients.4 Accordingly, consistent with the Commission's reasoning, there does not appear to be any reason to prohibit an adviser from paying the Firm or its associated persons for engaging in solicitation activities under the Rule.
The Staff previously has granted numerous requests for no-action relief from the disqualification provisions of the Rule to individuals and entities found by the Commission to have violated a wide range of federal securities laws and rules thereunder and SRO rules or permanently enjoined by courts of competent jurisdiction from engaging in or continuing any conduct or practice in connection with the purchase or sale of any security.6
1. to conduct any cash solicitation arrangement entered into with any investment adviser required to be registered under Section 203 of the Advisers Act in compliance with the terms of Rule 206(4)-3 except for the investment adviser's payment of cash solicitation fees to the Firm which is subject to the Final Judgment;
2. to comply with the terms of the Final Judgment, including, but not limited to, the payment of disgorgement, pre-judgment interest, civil or administrative penalties and fines; and
3. that for ten years from the date of the entry of the Final Judgment, the Firm or any investment adviser with which it has a solicitation arrangement subject to Rule 206(4)-3 will disclose the Final Judgment in a written document that is delivered to each person whom the Firm solicits (a) not less than 48 hours before the person enters into a written or oral investment advisory contract with the investment adviser or (b) at the time the person enters into such a contract, if the person has the right to terminate such contract without penalty within 5 business days after entering into the contract.
We respectfully request the Staff to advise us that it will not recommend enforcement action to the Commission if an investment adviser that is required to be registered with the Commission pays the Firm, or any of its associated persons, a cash payment for the solicitation of advisory clients5, notwithstanding the Final Judgment and any related state or territory court injunction.
Please do not hesitate to call the undersigned at (212) 450-4240 regarding this request.
Danforth Townley
Sara P. Crovitz
|Home | Previous Page
Modified: 11/20/2002


text:
NEW YORK (AP) ? The police officer who accidentally killed a Long Island college student along with an armed intruder faced perhaps the most harrowing decision of a law enforcement career: choosing the split-second moment when the risk is so high that you must act to save a life.
"The big question is, how do you know, when someone's pointing a gun at you, whether you should keep talking to them, or shoot?" said Michele Galietta, a professor of psychology at the John Jay College of Criminal Justice who helps train police officers. "That's what makes the job of an officer amazingly difficult."
She spoke Sunday as Hofstra University students honored 21-year-old Andrea Rebello by wearing white ribbons at their graduation ceremony.
Rebello was killed two days earlier after a masked man walked through the unlocked door of her off-campus home. A police officer aiming at the would-be robber opened fire, hitting the Hofstra junior as well as the ex-convict holding her in a headlock.
On Saturday evening, flags on the Hempstead campus were at half-staff and students held a silent outdoor vigil in front of a photo of the young woman. Surrounded by candles and flowers, they sang "Ave Maria."
Rebello's funeral is scheduled for Wednesday in Sleepy Hollow, in Westchester County, north of New York City.
Her life ended in the seconds that forced the veteran police officer to make a fatal decision, but the questions surrounding the student's death are just beginning, along with an internal investigation by the Nassau County Police Department.
The bare facts are simple. Rebello and the intruder, Dalton Smith, died early Friday when the officer fired eight shots, hitting him seven times, with one bullet striking Rebello once in the head, according to county homicide squad Lt. John Azzata.
With a gun pointed at her, Smith "kept saying, 'I'm going to kill her,' and then he pointed the gun at the police officer," according to Azzata.
The officer acted quickly, saying later that he believed his and Rebello's life were in danger, according to authorities.
No doubt, he was acting to try to save lives ? his own and that of the young woman, Galietta said.
But the fallout was tragic.
"What we're asking the cop to anticipate is, 'What is going on in the suspect's mind at the moment?'" she said. "We're always trying to de-escalate, to contain a situation, but the issue of safety comes in first, and that's the evaluation the officer has to make."
In collaboration with the New York City Police Department, Galietta is part of a John Jay program that prepares young officers to react to life-threatening situations. Actors are used to replicate scenarios reflecting reality.
Police tactical manuals are meant to assist officers in making the best decision possible, but in the end, "they're not 100 percent foolproof," Galietta said. "In a situation like that, you can follow procedure, and it doesn't mean it comes out perfectly."
The officer who fired the shots is an eight-year NYPD veteran and has been with Nassau County police for 12 years.
He is now out on sick leave, Azzata said.
Associated Press writer Frank Eltman in Mineola, N.Y., contributed to this report.
Source: http://news.yahoo.com/officer-shot-ny-student-faced-harrowing-choice-183857967.html
yelp huntsville al channel 2 news adrienne bailon yelp stock honda classic news channel 5


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Blog about all things Italian, from holidays to wine to good food and travel.
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About Me
Castellina in Chianti, Siena, Italy
I live in the heart of the Chianti Classico Region of Tuscany, in Italy. I dedicate my time to running a farming estate producing Chianti Classico wine, Extravirgin Olive Oil, and raising the rare Cinta Senese pigs. We are among those that helped save this race from extinction. Today we are the largest breeder in the Siena area and we produce and age the traditional Tuscan products: prosciutto, salami, finocchiona - all certified by the Protected Denomination of Origin, Cinta Senese DOP. We hold tastings of our products during the week: you can book a visit by writing to firstname.lastname@example.com. If you enjoy the products, you can purchase them from our shop. They will be shipped "door to door" anywhere in the world. We have an international clientele, with American and European fans of our wines, oil and pork products. We are also Tour Operators with a travel agency in Castellina in Chianti specialized in holiday rentals of Villas, farmhouses and residences in Tuscany, Umbria, Lazio and Piedmont. Website and blog are at www.tuscanenterprises.com
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Tuscan Skyline before the storm.
This is what the sky looked liked yesterday afternoon, so we were all kind of despairing about picking olives today. Instead it is sunny and glorious. Go figure.
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ICD-10 Diagnosis Code S83.209A
Unsp tear of unsp meniscus, current injury, unsp knee, init
Diagnosis Code S83.209A
Short Description: Unsp tear of unsp meniscus, current injury, unsp knee, init
Long Description: Unspecified tear of unspecified meniscus, current injury, unspecified knee, initial encounter
This is the 2019 version of the ICD-10-CM diagnosis code S83.209A
Valid for Submission
The code S83.209A is valid for submission for HIPAA-covered transactions.
Code Classification
Information for Medical Professionals
- 836.2 - Tear meniscus NEC-curren (Approximate Flag)
- Current knee cartilage tear
- Current tear of semilunar cartilage
- Tear of meniscus of knee
Information for Patients
Cartilage Disorders
Cartilage is the tough but flexible tissue that covers the ends of your bones at a joint. It also gives shape and support to other parts of your body, such as your ears, nose and windpipe. Healthy cartilage helps you move by allowing your bones to glide over each other. It also protects bones by preventing them from rubbing against each other.
Injured, inflamed, or damaged cartilage can cause symptoms such as pain and limited movement. It can also lead to joint damage and deformity. Causes of cartilage problems include
- Tears and injuries, such as sports injuries
- Genetic factors
- Other disorders, such as some types of arthritis
Osteoarthritis results from breakdown of cartilage.
NIH: National Institute of Arthritis and Musculoskeletal and Skin Diseases
- Costochondritis (Medical Encyclopedia)
- Meniscus tears -- aftercare (Medical Encyclopedia)
- Pectus carinatum (Medical Encyclopedia)
- Pectus excavatum (Medical Encyclopedia)
- Perichondritis (Medical Encyclopedia)
[Read More]
Knee Injuries and Disorders
Your knee joint is made up of bone, cartilage, ligaments and fluid. Muscles and tendons help the knee joint move. When any of these structures is hurt or diseased, you have knee problems. Knee problems can cause pain and difficulty walking.
Knee problems are very common, and they occur in people of all ages. Knee problems can interfere with many things, from participation in sports to simply getting up from a chair and walking. This can have a big impact on your life.
The most common disease affecting the knee is osteoarthritis. The cartilage in the knee gradually wears away, causing pain and swelling.
Injuries to ligaments and tendons also cause knee problems. A common injury is to the anterior cruciate ligament (ACL). You usually injure your ACL by a sudden twisting motion. ACL and other knee injuries are common sports injuries.
Treatment of knee problems depends on the cause. In some cases your doctor may recommend knee replacement.
NIH: National Institute of Arthritis and Musculoskeletal and Skin Diseases
- ACL reconstruction (Medical Encyclopedia)
- Anterior crucate ligament (ACL) injury (Medical Encyclopedia)
- Anterior cruciate ligament (ACL) injury -- aftercare (Medical Encyclopedia)
- Anterior knee pain (Medical Encyclopedia)
- Baker cyst (Medical Encyclopedia)
- Broken kneecap - aftercare (Medical Encyclopedia)
- Collateral ligament (CL) injury -- aftercare (Medical Encyclopedia)
- Getting your home ready - knee or hip surgery (Medical Encyclopedia)
- Knee arthroscopy (Medical Encyclopedia)
- Knee MRI scan (Medical Encyclopedia)
- Knee pain (Medical Encyclopedia)
- Meniscus tears -- aftercare (Medical Encyclopedia)
- Osgood-Schlatter disease (Medical Encyclopedia)
[Read More]
ICD-10 Footnotes
General Equivalence Map Definitions
The ICD-10 and ICD-9 GEMs are used to facilitate linking between the diagnosis codes in ICD-9-CM and the new ICD-10-CM code set. The GEMs are the raw material from which providers, health information vendors and payers can derive specific applied mappings to meet their needs.
- Approximate Flag - The approximate flag is on, indicating that the relationship between the code in the source system and the code in the target system is an approximate equivalent.
- No Map Flag - The no map flag indicates that a code in the source system is not linked to any code in the target system.
- Combination Flag - The combination flag indicates that more than one code in the target system is required to satisfy the full equivalent meaning of a code in the source system.
Present on Admission
The Present on Admission (POA) indicator is used for diagnosis codes included in claims involving inpatient admissions to general acute care hospitals. POA indicators must be reported to CMS on each claim to facilitate the grouping of diagnoses codes into the proper Diagnostic Related Groups (DRG). CMS publishes a listing of specific diagnosis codes that are exempt from the POA reporting requirement.


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- Moonkin Form: This form now also reduces the damage the druid takes while stunned by 15%.
- Typhoon: The knockback distance from this spell has been increased to match Thunderstorm.
- Balance of Power: Misleading tooltip reworded. The tooltip previously reported an incorrect value for the increased chance to hit with spells. The actual benefit of the talent is unchanged.
I am really interested in what the PvPers think about these changes. My experience with PvP is limited but both changes sound very nice. Since I am a bad PvPer I get stunlocked a lot. This change wouldn't necessarily save someone like me but it does give the healer a little more time to save you if it is possible.
The Typhoon change is probably very welcome. I remember that one of the early criticism of the talent was that the knockback was very short especially when compared to Thunderstorm. So, I think the PvPers are going to be happy. The benefits are obvious. A longer knock back means more time to cast and it will be easier to push people off a cliff.
The Brood Mother Returns:
After years of lurking in her lair battling the many brave adventurers who travelled from afar to challenge her, Onyxia returns to commemorate World of Warcraft's five-year anniversary.There have already been a lot of comments about the return of this classic encounter. Lissanna over at Restokin.com hopes the encounter has some substance to it and isn't a cakewalk. I have a different of opinion. I don't want it to be a loot pinata, but if a group of new raiders with a mixture of Heroic and Naxx 10 gear can beat it in 5 attempts or so then I think it is to hard. I also hope that the gear dropped is on the level of Naxx gear. The last thing I want right now is another serious raid for my already crowded raid schedule. I understand why veteran players don't want their memories tarnished, but I really hope that this is more of a novelty fight.
- Onyxia has been scaled to offer new challenges to level 80 players and is now available for testing in 10- and 25- player modes.
- Adjustments have been made to the encounter to keep it fit for modern raiding, but the fundamental experience of fighting the Brood Mother will remain, as will the horror of the Deep Breaths!
- Some classic items Onyxia offered level 60 players will have their stats adjusted appropriately for level 80 players.
- Brood of Onyxia, a very rare 310%-speed mount modeled after Onyxia herself will be available for the luckiest of challengers.
One thing I am very happy about though is that the Brood of Onyxia mount is "very rare," according to the patch note. You can call me an elitist if you want, but I like that the 310% mounts are rewards for significant in-game achievements. It is a fitting reward for players who complete uncommon tasks, but doesn't give them an advantage when competing with other players. I would hate to see this mount being farmed like the ZA bear mounts were towards the end of TBC.
One last thing. This should also be a great boost for WoW.com's Guild Watch column. Anyone want to take a guess at how many reports of mounts being ninja looted they will see in the first week after it is released?


text:
Customer Reviews
All reviews are from people who have redeemed deals with this merchant.
What You'll Get
Packing your lunch can be a chore, since you have to pack it the night before, then stay up all night making sure the refrigerator doesn't run off with it. Eat lunch the easy way with this voucher.
$19 for $40 Worth of Ready-to-Eat Meals and Snacks
This Groupon's value can cover several days' worth of portable, nutritious meals that can help fight off urges to skip lunch or make poor food choices. GoPicnic's menu includes gluten-free, kosher, vegan, and all-natural options ($4.99–$5.99)—none of which need refrigeration or prep. The GoPicnic meals, which are shipped to customers' doorsteps, feature foods such as Salami & Cheese, Turkey Pepperoni & Cheese, Turkey Stick & Crunch, Sunbutter & Crackers, Hummus & Crackers, and Black Bean Dip & Plantain Chips ($4.99 each). Each GoPicnic meal includes five individually wrapped food items along with utensils. Single-serving packs of fruit-and-nut mixes, cheese cups, and other snacks are also available in bulk quantities.
The Fine Print
Promotional value expires 120 days after purchase. Amount paid never expires. Limit 1 per person. Limit 1 per order. Valid for all products except subscriptions, care packages, and gift certificates. Online only. Extra fee for shipping and tax. Free shipping on orders of $75 or more after promotional value is applied. $40 minimum required for purchase. Does not ship to AK, HI, International (outside of continental U.S.), APO & FPO, and PO Boxes. Not valid with other sales, promotions, or subscription programs. Additional shipping information can be found here. Merchant is solely responsible to purchasers for the care and quality of the advertised goods and services.
About GoPicnic
Founded in Chicago in 2006, GoPicnic began with a simple mission: providing tasty, nutritionally balanced portable meals and snacks for people on the go. Today, these kits quiet tummy grumblings with a winning combination of fiber, protein, and minimal calorie content. Flavorful meals such as the Hummus & Crackers—all-natural, gluten-free, vegan, and kosher—are rounded out by sides such as a fruit-and-nut mix and dark chocolate, all the while avoiding unpronounceable ingredients, trans fats, and high-fructose corn syrup. These bites come in easy-to-grab packages suitable for situations ranging from mid-hike snack breaks to vacation traffic jams in a car full of fussy kids.
In addition to keeping clients well-fueled away from home, GoPicnic also pays special attention to those with dietary sensitivities. In recent years, the company has earned plaudits from the blogosphere for their dedication to vegan, gluten-free, and allergy-friendly products. This responsible approach to eating also led to an appearance on Today, where USA Today's Ben Mutzabaugh praised the snack sets for their inclusive menu items and durable construction.
The meals can be delivered directly to homes or purchased at select stores throughout the country. Each meal is individually packaged and ready to take along anywhere, sliding easily into purses, laptop bags, and spaceship escape pods.


text:
I have added fbclient.dll in windows/system32/
PDO_FIREBIRD is a driver that implements the PHP Data Objects (PDO) interface to enable access from PHP to Firebird database.
Use --with-pdo-firebird[=DIR] to install the PDO Firebird extension, where the optional [=DIR] is the Firebird base install directory.
$ ./configure --with-pdo-firebird
The constants below are defined by
this driver, and will only be available when the extension has been either
compiled into PHP or dynamically loaded at runtime. In addition, these
driver-specific constants should only be used if you are using this driver.
Using driver-specific attributes with another driver may result in
unexpected behaviour. PDO::getAttribute() may be used to
obtain the
PDO::ATTR_DRIVER_NAME attribute to check the
driver, if your code can run against multiple drivers.
I have added fbclient.dll in windows/system32/
From php 7.1 i am using PDO like this:
$host = 'firebird:dbname=x.x.x.x:C:\baza.eu3';
$password = 'xxx';
$username = 'SYSDBA';
$firebird = new \PDO($host, $username, $password, [\PDO::ATTR_ERRMODE => \PDO::ERRMODE_EXCEPTION]);
You need to set:
setAttribute(PDO::FB_ATTR_TIMESTAMP_FORMAT, '%s')
for timestamp values
After two days of trouble with no visibile issues, when rebooting the system two popups come up:
PHP Startup: Unable to load dynamic library
'c:/wamp/bin/php/php.5.3.13/ext/php_interbase.dll' - %1 non è un'applicazione di Win32 valida.
PHP Startup: Unable to load dynamic library
'c:/wamp/bin/php/php.5.3.13/ext/php_pdo_firebird.dll' - %1 non è un'applicazione di Win32 valida.
I've just re-installed wampserver (http://www.wampserver.com/en/) and all seems run well.
To see if your Firebird PDO driver runs well:
foreach(PDO::getAvailableDrivers() as $driver) {
echo $driver.'<br />';
The connection string for a firebird PDO connection is different than described above. It is something like:
$DB = new PDO("firebird:dbname=T:\\Klimreg.GDB", "SYSDBA", "masterkey");
after dbname= the default connection string for Interbase and Firebird databases is used as presented to either gds32.dll or fbclient.dll.


text:
Windmills, horse-drawn harrows, threshing machines and steam-powered tractors. At one time, these machines represented the cutting-edge farm technology of their day. Ronald Barlow's 208-page book 300 years of Farm Implements and Machinery, 1630–1930, opens a window to the past with historical facts and more than 500 antique engravings of machines at work. It also shows some of the first farm machinery advertising.
To order this high-quality paperback, send $19.99 plus $4 shipping and handling, to Krause Publications, Dept. FIN, Box 5009, Iola, WI 54945, 800/258-0929, or visit www.krausebooks.com.


text:
Defunkt juggling club listings > USA
This club has not been verified within the last 18 months and has been removed from the regular listings
This listing was imported from the IJDb back in 2012. It has not been through the usual Edge validation processes and there may be information missing. To edit this listing log in and add yourself as a member of High Command, once approved you can update this club.
New Temecula juggling club. Come check us out!
Every Wednesday 20:00 to 21:30


text:
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text:
Kindler of Hearts and Illuminator of Letters:
An Essay in Memory of Reb Levi Yitzhak ben Sara Sasha of Berdyczów
by Ariel Evan Mayse
For my wife Adina,
whose illuminating words never fail to inspire.
Relatively few Hasidic masters have enjoyed the enormous and enduring popularity of Reb Levi Yitzhak ben Sara Sasha of Berdyczów (1740-1809), perhaps with the exception of the Ba'al Shem Tov himself. Beginning in the nineteenth century and continuing to the present day, written texts and oral stories have consistently portrayed Reb Levi Yitzhak as a charitable folk hero and beloved communal leader. In these traditions he is an unwavering advocate for the Jewish people who intercedes on their behalf with temporal authorities below, and never fails to plead their case before the Divine tribunal above. In the early twentieth-century, two interesting volumes solely devoted to recalling the inspiring stories of Reb Levi Yitzhak were printed just one year apart, together spanning over one hundred pages of hagiographical tales.[1] Though one of these works was composed in Yiddish and the other in Hebrew, both were obviously intended for a popular readership extending beyond the scholarly elite. Martin Buber also devoted a significant portion of his later collection of Hasidic tales to bringing Reb Levi Yitzhak's charitable deeds to an even wider audience.[2] Finally, the charismatic image of Reb Levi Yitzhak as a beloved leader, one who was willing to indict the Holy One and put God Himself on trial for His insensitivity to Jewish suffering, has even spilled into the non-Jewish world: a lyrical text traditionally attributed to the Hasidic master inspired American singer and polymath Paul Robeson to write the moving piece "Hassidic Chant" and, on 9 May 1958, even performed "The Hassidic Chant of Levi Isaac" at Carnegie Hall.[3]
The popular memory of Reb Levi Yitzhak of Berdyczów seems only to have increased and expanded from one generation to the next. However, aside from his unforgettable reputation for being an incandescent public leader, it should also be noted that Reb Levi Yitzhak was a brilliant scholar and innovative religious thinker. His homilies, which are framed as a running commentary on the Torah and holidays, were combined with a number of longer, more abstract philosophical excurses to fill the eponymous volume Kedushat Levi. This text is atypical amongst the majority of other early Hasidic works, for a sizable portion of this text was penned by Reb Levi Yitzhak himself and published within the master's lifetime.[4] The remainder was collated and reprinted alongside it within a few years after his death.[5] It has also been suggested that he had an important role in editing and disseminating the posthumously assembled volume of teachings attributed to his teacher Reb Dov Ber, the Magid of Mezritch (Magid Devarav le-Ya'akov), though this point has not been irrefutably proven.[6] Reb Levi Yitzhak wrote a tremendous number of haskamot, rabbinic approbations that served as temporary copyrights for new printings, for a wide variety of books, and was involved in running a Hebrew-language publishing house.[7] Furthermore, his scholastic efforts were not limited to Hasidic philosophy: in what is perhaps amongst the more humorous machinations of the literary Fates, Reb Levi Yitzhak's lesser known commentary to the Mishnah was published alongside that of the Gaon of Vilna in some nineteenth century Polish printings.[8] With these accomplishments in mind, it is safe to say that any comprehensive understanding of Reb Levi Yitzhak of Berdyczów must synthesize the scholastic acumen clearly visible in his philosophical teachings with the popular image of an inspiring and emotional communal leader.[9]
Over the past several decades there has been a tremendous outpouring of critical research exploring the theological and mystical facets of Hasidic thought, as well as new studies that reexamine the socio-economic and historical aspects of the Hasidic movement. However, with the exception of the Ba'al Shem Tov,[10] Nahman of Bratslav,[11] and Israel of Ruzhin,[12] nearly all of the Hasidic masters (early or late) still await a critical biography. There are no holistic scholarly accounts of the lives of great Hasidic luminaries such as the Magid of Mezritch (d. 1772), Ya'akov Yosef of Polnoye (d. 1783), Yehudah Aryeh Leib Alter (Gerer Rebbe, and author of Sefat Emet, d. 1905),[13] or, most recently, even Reb Sholom Noah Berezovsky (Slonimer Rebbe and author of Netivot Shalom, d. 2000),[14] to say nothing of the dozens of other important Hasidic rebbes and leaders who contributed to the spread Hasidism and creative energy of Hasidic thought.[15] Writing critical biographies of great men of spirit like these must necessarily include the difficult task wading through hagiographical traditions that are in some cases nearly two centuries thick, as well as examining archive materials in multiple languages aside from the Hebrew and Yiddish in which most chroniclers of Hasidism are used to working. Yet the value of these studies is paramount, and let us hope for the continued expansion of this burgeoning and exciting new field of research, in which individual Hasidic masters are the subject of academic studies that integrate historical fact, intellectual thought, and popular memory.
Given this general desideratum, it should be unsurprising we still lack a comprehensive scholarly analysis of Reb Levi Yitzhak of Berdyczów's life and philosophy reflecting these historiographical values. This is not to say, however, that he has been marginalized or ignored by the academic community.[16] Samuel Dresner and Michael Luckens have both devoted excellent monographs to examining the figure of Reb Levi Yitzhak, and it is to their works that I defer the reader interested in the specifics of his biography.[17] Yet neither of these works fully satisfies the lacuna noted above. Dresner's book, although quite detailed and painstakingly researched, was not written solely (or even primarily) with an academic audience in mind, and the majority of his most interesting points are necessarily exiled to the endnotes. Lucken's dissertation, which remains unpublished, was written nearly four decades ago and must be updated to reflect methodological and technical advances in the study of Hasidism. An illustrative article by Yohanan Petrovsky-Shtern has helped to contextualize our understanding of Reb Levi Yitzhak within the social and cultural background of Eastern Europe, but in a bibliographical footnote reviewing the literature about this Hasidic master, he does not hesitate to remark that Reb Levi Yitzhak's biography has not been adequately chronicled.[18] Regarding the analysis of his actual teachings, Moshe Idel has convincingly refuted Scholem's thesis attributing eschatological and even antinomian sentiments to Reb Levi Yitzhak, demonstrating that Reb Levi Yitzhak's theological philosophy was decidedly traditional (at least, within the context of early Hasidism).[19] To my knowledge, Arthur Green's entry in the new YIVO Encyclopedia of Jews in Eastern Europe is the most recent detailing of Reb Levi Yitzhak's biography, and while this lucid and succinct article will provide an excellent starting point for a full-length academic study, the final word on Reb Levi Yitzhak's life has not been written.[20]
It is true that no critical examination of the life or philosophy of Hasidic rebbe can avoid dealing with the pitfalls of historical memory. At this point we should ask ourselves the following question: is the image of an altruistic Hasidic leader who inspired the common people and broke down barriers between the rabbinic elite and the downtrodden laity is indeed an accurate picture of the "historical" Reb Levi Yitzhak? Though it is nearly impossible to definitively resolve this quandary in one direction or the other, and while we must certainly be wary of basing our opinions solely on late hagiographical collections of tales or posthumous publications,[21] it seems quite unlikely that this portrait is a late attribution fabricated ex nihilo. Just the opposite is the case: the image of Reb Levi Yitzhak as a popular figure and dynamic leader appears to have been forged quite early on in the history of Hasidism. Indeed, he even received positive mention in early anti-Hasidic polemics and was praised as a learned scholar, but was at the same time bitterly criticized for fraternizing overmuch with the common people.[22]
It is my contention that the image of Reb Levi Yitzhak as an inspirational pneumatic leader on one hand, and the evidence that he was accomplished Hasidic exegete and author on the other, should not be framed as inherently contradictory or mutually exclusive. In fact, I suggest that the theoretical groundwork for the popular image attributed to Reb Levi Yitzhak is clearly anticipated by his homiletic teachings. In other words, a model of ideal spiritual leadership nearly identical to the portrait of Reb Levi Yitzhak found in the later hagiographical traditions is already visible in his own theological writings. Examining a few key passages of Kedushat Levi will help us to illustrate this point, and allow us synchronize the images of the Hasidic master as a popular charismatic as well as an gifted intellectual and talented writer.
Reb Levi Yitzhak of Berdyczów devoted a significant portion of his magnum opus to formulating his conception of the exemplary leader. To employ the terminology of the Hasidic masters, much of his work outlines the function of an ideal tzadik (alt. rebbe) - a righteous spiritual guide who is the heart of any given Hasidic society and the focal point around which the entire community rotates.[23] There is scarcely a homily contained in our volume that does not address this theme in some way. Let us begin with a passage in which Reb Levi Yitzhak compares two fundamentally disparate styles of religious service in relation to the archetypical Hasidic leader:
There are two types of tzadikim who serve the Creator: one of them worships God with great fervor, but does so entirely for himself. [This type of tzadik] serves God in isolation, without [seeking] to draw in the wicked and allow them to serve Him as well. Yet there is another kind of tzadik who worships the Creator, [while also] inspiring the wicked to return [from their folly], so that they too may serve Him. Such was the case with the patriarch Abraham, who converted idolaters.[24] It is taught in the writings attributed to Rabbi Isaac Luria that Noah was punished because he did not rebuke the wayward ones of his generation.[25] Therefore, it was necessary for him to be reborn as Moses, who constantly reproved Israel [and returned them to worshipping God].[26]
The binary distinction drawn between the two kinds of tzadikim in this passage is crucial for understanding Reb Levi Yitzhak's conception of an ideal religious leader. The first of the models is that of a righteous individual who has achieved much in the realm of personal spiritual devotion, but whose accomplishments are solely limited progressing along his own religious path. This model is immediately contrasted with a second type of tzadik, viz. a leader whose fundamental approach to Divine service includes reaching out to people who are on much lower spiritual plane, leading them away from sin and enkindling their sense of piety. An individual of the first, more self-centered model is still considered a saintly person and deserving of the title "tzadik," but he is clearly of a lower order. Even in this basic comparison it is not difficult to see the author's thinly veiled displeasure with a religious individual who neglects communal responsibility and focuses solely upon his own journey.
Reb Levi Yitzhak's critique becomes even more explicit in the final lines of our passage, as the same typological distinctions between tzadikim are hermeneutically mapped onto biblical characters. He compares an individual who follows the self-absorbed model of religious devotion to the decidedly negative image of Noah presented in some rabbinic understandings of the flood story. These accounts suggest that the post-diluvial Noah incurred Divine wrath because he was unable (or perhaps simply unwilling) to adequately reprove the wicked of his generation, or inspire them to repent.[27] The analogy drawn by Reb Levi Yitzhak between this picture of Noah and the first type of tzadik is quite clear, and the author's underlying position is unmistakable: spiritual fulfillment at the expense of aiding one's compatriots is both aloof and errant. He then contrasts this mode of piety with the figure of Moses, a leader remembered (even within biblical text itself) for having consistently reproached the infelicitous Israel and returned their allegiance to God. Moses is here presented as the antipathy of Noah and the embodiment of the second, higher model of tzadik, namely a leader who does not shy away from connecting with and ministering to even the wrongdoers of his community.
Elsewhere Reb Levi Yitzhak employs even stronger terms in articulating the preeminence of a tzadik whose religious service includes the people around him. He explains that drawing in prodigal individuals is not only a praiseworthy effort, but an absolute prerequisite for the tzadik's own experience of Divine favor:
The core of the High Priest's spiritual level is that he atones for all of Israel, and therefore he must be on a higher rung than them. The Shekhinah rests upon one who is a worldly leader, engaging with every person and returning him to the service of God - each according to his particular level. [This tzadik] merits the Divine Presence because of the merit of his interaction with the masses in helping them to return. The Shekhinah does not dwell with a tzadik who is only for himself and does not bring people near to the worship of God, since he lacks their merit.[28]
This forceful teaching reinforces the preferred model of religious service outlined in the previous passage, but adds that the Divine Presence resides only with those leaders who uplift the fallen and encourage the wicked to repent. According to Reb Levi Yitzhak, bringing the fallen back into the fold should not be considered mere altruistic outreach by the tzadik on their behalf - it strengthens and even adds to the tzadik's spiritual acumen as well. Indeed, the tzadik's own experience of the Divine Presence hinges upon his willingness and ability to help others.
The strength of the argument in the text above is by no means sui generis - Kedushat Levi is full of similarly emphatic formulations. To cite but one other example:
This is the meaning of the Tanna's statement, "do not withdraw from the community"[29] - do not back down from instructing them in the path of divine service, and [showing them] the way of His awe and fear, and cleaving to Him. The explanation of his words: that although it is certainly fitting and proper to do this out of love for the Creator ... I will show you that [helping others] is of great importance for yourself as well. The teaching of our Sages, "anyone who confers merit upon the masses, no sin shall come about through him,"[30] is well known. Perhaps you may say that you have no need for this, since you have already reached a very high level of awe. In that case, he [the Sage] has taught that you do not see things as the really are - don't believe in yourself! That is, when you are just for yourself alone, not assisting the masses and [thus] lacking their merit with you in this world, do not believe in yourself.[31]
Reb Levi Yitzhak recognizes that it may be tempting for some individuals to withdraw away from the world and strive to attain their own spiritual goals wholly undistracted. However, he explains that such an effort will doubtless prove totally futile, for the tzadik's capacity to reach the heights of religious service is totally dependant upon having the merit of those around him.
Reb Levi Yitzhak is not unaware of the dangers that come along with a model of leadership in which the leader must wholeheartedly engage with persons of much lower spiritual caliber. However, despite the perils inherent in descending to their level, Reb Levi Yitzhak's admonition is clear: it is the duty of the tzadik to uplift the fallen and wayward, thereby returning them to the service of God. In one passage he writes:
The essence of the tzadik's service is to uplift the lowest levels to the Creator, as it is written in the Tikkunei Zohar: "[the lower waters say,] we want to stand in front of the Supernal King!"[32] Yet there is great danger for the tzadik to descend in order to raise them up - [while doing this], he must cleave to the Ein Sof.[33]
It is the tzadik's permanent state of attachment to the Infinite Divine that enables him to descend to the lower levels and uplift them without becoming permanently ensnared below. Note that he uses the superlative term "essence" (ikar) in describing the role of uplifting the fallen in a tzadik's spiritual regimen. Similarly, Reb Levi Yitzhak writes:
It is known that all of the holy sparks yearn to worship the Creator, just as the angels and holy serafim wish to fulfill the desire of their Creator in fear and awe. However, we must understand why a tzadik may sometimes experience a corporeal desire for something like money, or any other desire of this world. How is it that a tzadik could crave something physical, since a tzadik's only [true] longing is to worship the Creator? ... It is because the tzadik is a servant of the Divine, going after the wicked to reprove them and bring them under the wings of the Shekhinah. Since [such leaders] uplift the wicked ones to serve their Master, a tzadik must wage a sacred battle against the external forces by removing the holy sparks from the husks into which the deeds of the wicked have cast them. The tzadik raises them up to holiness, and it is from this [engagement with the lowest rungs] that he experiences desirous thoughts for things of this world.[34]
Descent to the lower levels has an undeniable effect upon the tzadik, since it allows him to be accosted by the physical desires that would ordinarily have no purchase. However, rectifying the fractures of this world by uplifting fallen sparks and ingathering his wayward coreligionists is an essential component of his raison d'etre.
We have seen that Reb Levi Yitzhak enjoins the tzadik to descending to the lowest levels in order to uplift the wicked, despite the accompanying risks to himself, but we are still left wondering exactly what sort of a process the master has in mind. In his attempts to inspire piety, should the tzadik violently rebuke his fellows with fiery words meant to strike fear into the hearts of the listener and transform them into quaking penitents? Or, perhaps the author imagines another manner of reproach that might prove more effective than accosting them. In this matter the Reb Levi Yitzhak's answer is unequivocal: the tzadik must use kind words in his effort shepherd the fallen back to a life of religious devotion. Furthermore, it will become clear that both components of this formula are crucial. It is necessary for the tzadik to be warm and compassionate, but it is equally so that words serve as his primary tools for engendering piety:
There are two types [of leaders] who rebuke Israel and exhort them to do the will of the Creator. One reproves [the wicked] with kind words, explaining to each person the greatness of their spiritual rung, and reminding him of the Source from which his soul was hewn, since the souls of the Jewish people are fashioned from the Throne of Glory on high.[35] [He tells him of] the great pleasure, as it were, that the God receives from the mitzvoth he performs, and the great joy in all of the worlds when a Jewish person does one of the Creator's commandments. In this way he inspires the hearts of all Israel to do His will ... the other [kind of leader] reproaches them with harsh words and shameful statements, until they are forced to obey the Creator. The difference between them is that the one who reproves with pleasant words uplifts the Jewish soul higher and higher. He recounts the righteousness and greatness of Israel, and how tremendous is their power above - such [a person as this] is fitting to be a leader, [but] one who rebukes with caustic words is not of this caliber.[36]
Reb Levi Yitzhak has once more outlined a dyadic hierarchy of religious leaders. The lower of these two models is an individual who rebukes the Jewish people by means of invectives and fierce castigation. True, he is able to force them into a state of contrite repentance, but he does totally without enlivening or uplifting them. In contrast, Reb Levi Yitzhak's then describes a much higher sort of leader who can reproach Israel with supportive encouragement and accolades. Elsewhere he reinforces this by explaining that proper tzadik never uses anger in his reproof.[37] Indeed, since he is by definition already quite spiritually refined, the words of the tzadik are so potent that he must be particularly careful about never speaking unjustly.[38] The ideal spiritual guide has the capacity to utter gentle words with that enkindle the hearts of those who have gone astray, inspiring them to return under the most positive of terms.
As mentioned above, I believe that it is no accident that the tzadik must guide and inspire his community through the sublime medium of language. To be sure, ideal tzadikim also use words in their private devotions to bring themselves to the state of mystical nothingness.[39] However, in the following passage the unique nexus between language and leadership is made most explicit:
The rule is thus: a tzadik should reprove the sinners [and enjoin them] not to act against the Holy Blessed One or against the Torah ... [However,] there is another kind of tzadik - when he rebukes the iniquitous, the letters of reproach exiting his mouth illuminate the eyes of the sinner, who is then able to return [to God] and repent. This person has merited the experience of the [tzadik's] letters shining upon his face and inspiring him, enabling him repent with ease.[40]
It is the role of all tzadikim to reprove and rebuke their wayward comrades, specific method notwithstanding. However, tzadikim of the highest level have the capacity to inspire wicked individuals to change their ways through speech alone. That is, the both the content and the numinous quality of the tzadik's words incline the heart of the listener towards repentance. In another passage he writes:
There are two types of tzadikim who admonish Israel to follow in the ways of God. One kind of tzadik uses his speech [alone] to influence [others], subduing the heart of the wicked and inspiring him to the way of God. He does not need to give lengthy justification to explain himself, nor must he be a gifted orator - he states the upright path and his [very] words make an impression, entering the heart of the listener.[41]
It is clear that Reb Levi Yitzhak has outlined a strong performative component to the tzadik's speech acts. That is, the inspirational nature of his words derives not only from their literal message and the information conveyed therein, but perhaps even more importantly from the method of their delivery and the refined spiritual nature of the one who has spoken them. Elsewhere Reb Levi Yitzhak concedes that some tzadikim must provide inspiration through their deeds and physical action, but insists the most exalted spiritual leaders can accomplish this goal with nothing but words alone.[42] When operating within the plane of language, even sharing a mundane conversation with ordinary people is an opportunity for the tzadik to uplift them - his holy thoughts during their interactions raise fallen sparks.[43]
It should be noted that Reb Levi Yitzhak's attribution of such power to the speech of the tzadik is based on a more fundamental theological perspective in which the animative force of language itself lies at the very core of existence. God created the world through speech, and although He Himself cannot be apprehended or understood through any letter or semantic symbol,[44] His divine words continue to animate all existence.[45] According to the worldview in which perceivable reality is actually an imprint created from the midst of the holiest of all texts, each and every Jewish person represents (or instantiates) a letter of the Torah.[46] Language is the primary method by which humankind (both tzadikim and ordinary people) are able to channel God's effluence into this world.[47] However, as is evident in the following teaching attributed to Reb Levi Yitzhak, above all the task of the tzadik is intrinsically bound up with harnessing the tremendous potential of language:
There are two categories of tzadikim: one type of tzadik receives illumination from the letters of the Torah and prayer. The other, greater kind of tzadik is one who imbues the letters with brilliance drawn from above. Although the letters are in the supernal world, this greater type of tzadik brings new a luminosity into the world which cannot enter except through being enclothed in the letters - without this garment of the letters, the world would be unable to bear the [raw intensity of the] illumination. Verily, the letters soar upwards once the luminosity has descended, and the illumination remains below. This tzadik achieves such a high spiritual level because he speaks with all his might and with great devotion, entering into the words that he utters with all two hundred and forty-eight limbs and bringing new illumination into them.[48]
The lower type of tzadik is himself inspired by the holy incandescence that exists within the letters used in religious service. Put differently, he appears to be a rather passive recipient of the divine energy concealed within language. However, Reb Levi Yitzhak's second model of a tzadik is far more dynamic: he is an active leader whose command of the linguistic aspects of prayer and Torah study gives him the power to reinfuse the world with a store of brilliance drawn from on high. When spoken by a tzadik with this type of mastery over them, words are transformed into vessels for focusing new channels of divine energy and effluence into this world.
Reb Levi Yitzhak's conception of the ideal tzadik, clearly expressed in these passages and in the myriad others throughout Kedushat Levi examining this same theme, is that of a communal leader who does not demur from interacting with people of a lower spiritual grade. Not only is he permitted to engage with the wicked in an effort to draw them back to a life of pious observance, but Reb Levi Yitzhak demands that this be one of his foremost goals, and even describes it as a precondition for experiencing the Divine presence. He accomplishes this task not so much by setting a good example with his actions, though this is undoubtedly crucial as well. The tzadik's capacity to inspire those around him is rather manifested primarily in his words, since the very letters he articulates have the power to draw down energy from the supernal worlds and illuminate those in need of religious guidance and spiritual reorientation. Though there are undeniable dangers of mutual influence associated with descending to their level, the tzadik's spiritual abilities grant him the capacity to uplift his wayward coreligionists out of their erroneous ways without becoming mired in their corruption. With all of these points in mind, I hope that the following story, transcribed by one of Reb Levi Yitzhak's disciples shortly after his master's death, will serve as a poignant way of summing up our discussion:
Sometimes the tzadik needs to bring in the wicked more than fitting persons, for a iniquitous person allowed to do as he wishes will be consumed by his degeneracy, God forbid, and never repent. However, one who is already walking along the upright path might become conceited, and for this reason it is appropriate [for the tzadik] to send him away at times. Such was manner in which the holy rabbi [Reb Levi Yithak], his soul is at rest in the treasuries on high, rabbi of the holy congregation of Berdyczów, conducted himself: he drew near other people more than his own students.[49]
Zekher tzadik livrakhah,
may the memory of Reb Levi Yitzhak ben Sara Sasha of Berdyczów be a continued blessing.
Ariel Evan Mayse (firstname.lastname@example.com) is a third-year doctoral candidate in Jewish Studies at Harvard University, where he is studying with Prof. Bernard Septimus and Prof. Arthur Green (of Hebrew College). His research focuses primarily on the question of language in Hasidut and Kabbalah. Special thanks to the editors (and readers) of the Seforim blog for their gracious consideration of this essay.
[1] Tiferet Beit Levi (Jas: 1910), available here (http://hebrewbooks.org/3935); Nifla'os Beis Levi (Warsaw: 1911), available here (http://hebrewbooks.org/43354).
[2] Martin Buber, Tales of the Hasidim (New York: Schocken, 1991), 203-234.
[3] See Jonathan Karp, "Performing Black-Jewish Symbiosis: The 'Hasidic Chant' of Paul Robeson," American Jewish History 91:3 (March 2003): 53-81. As noted by Karp, The "Hassidic Chant"… is a version of the Kaddish (Memorial Prayer) attributed to the Hasidic rebbe (master), Levi Yitzhak of Berditchev … a piece also known as the "Din Toyre mit Got" ("The Lawsuit with God"). According to tradition, Levi Yizhak had composed the song spontaneously on a Rosh Hashanah as he contemplated the steadfast faith of his people in the face of their ceaseless suffering. He is said to have stood in the synagogue before the open ark where the Torah scrolls reside and issued his complaint directly to God," and the author used a translation adapted from arranger Joel Engel's version originally published, in 1923, by the Juwal Publication Society for Jewish Music, under the title "Kaddisch des Rabbi Levi-Jitzchak Barditzewer," and reprinted as "Rabbi Levi-Yizchok's Kadish," in Nathan Ausubel, ed., A Treasury of Jewish Folklore: Stories, Traditions, Legends, Humor, Wisdom and Folk Songs of the Jewish People (New York: Crown Publishers, 1948), 725–727.
[4] Kedushat Levi al Chanukah u-Furim (Sławuta: 1798).
[5] Kedushat Levi al ha-Torah, (Berdyczów: 1811). All citations in this study refer to Kedushat Levi ha-Shalem (Brooklyn: Mekhon Kedushat Levi, 1995).
[6] Rivka Schatz-Uffenheimer, Maggid Devarv le-Ya'akov (Jerusalem: Magnes Press, 1990), xiv-xxiii.
[7] See Samuel Dresner, Levi Yitzhak of Berdichev (New York: Shapolsky Books, 1986), 202-213, n28); Glenn Dynner, Men of Silk: The Hasidic Conquest of Polish Jewish Society (Oxford: Oxford University Press, 2006), 203; Zeev Gries, "The Hasidic Managing Editor as an Agent of Culture," in Ada Rapoport-Albert, ed., Hasidism Reappraised (London: Littman Library of Jewish Civilization, 1997), 151-152.
[8] (Warsaw: 1860/1861).
[9] I would like to thank Arthur Green our shared conversations in which he helped me to formulate this point.
[10] See Moshe Rosman, Founder of Hasidism: A Quest for the Historical Ba'al Shem Tov (University of California Press, 1996), the early review by Immanuel Etkes, "The Historical Besht: Reconstruction or Deconstruction?" Polin 12 (1999): 297–306, followed by Immanuel Etkes, Ba'al ha-Shem (Merkaz Shazar, 2000), translated as Immanuel Etkes, The Besht: Magician, Mystic, and Leader, trans. Saadya Sternberg (Waltham: Brandeis University Press, 2004). For a recent overview of the state of "Beshtian studies," see Prof. Yohanan Petrovsky-Shtern, "Hasidei de'Ar'a and Hasidei Dekokhvaya': Two Trends in Modern Jewish Historiography," AJS Review 32:1 (April 2008): 141-167.
[11] See the early and important scholarly biography by Arthur Green, Tormented Master: The Life of Rabbi Nahman of Bratslav (Alabama: The University of Alabama Press, 1979), as well as the recent volume by David Assaf, Bratslav: An Annotated Bibliography - Rabbi Nahman of Bratslav, His Life and Teachings, the Literary Legacy of His Disciples, Bratslav Hasidism in Its Context (Jerusalem: Merkaz Zalman Shazar, 2000; Hebrew), third updated edition available here (http://www.tau.ac.il/~dassaf/), and see the important collection of articles on Bratslav in Shaul Magid, ed., God's Voice from the Void: Old and New Studies in Bratslav Hasidism (New York: State University of New York Press, 2002), as well as the recent article by Batsheva Goldman Ida, The Birthing Chair: The Chair of Rabbi Nahman of Bratslav - A Phenomenological Analysis," Ars Judaica 6 (2010): 115-132.
[12] David Assaf, The Regal Way: The Life and Times of Rabbi Israel of Ruzhin, trans. David Louvish (Stanford: Stanford University Press, 2002)
[13] Though see the studies by Yoram Jacobson, "Exile and Redemption in Gur Hasidism," Da'at 2-3 (1978-1979): 175-216 (Hebrew), and Yoram Jacobson, "Truth and Faith in Gur Hasidic Thought," Jerusalem Studies in Jewish Thought 3 [= Studies in Jewish Mysticism, Philosophy and Ethical Literature Presented to Isaiah Tishby] (1986): 593-616 (Hebrew); Mendel Piekarz, "'The Inner Point' of the Admorim of Gur and Alexander as a Reflection of their Ability to Adjust to Changing Times," Jerusalem Studies in Jewish Thought 3 [= Studies in Jewish Mysticism, Philosophy and Ethical Literature Presented to Isaiah Tishby] (1986): 617-660 (Hebrew); and Michael Fishbane, "Transcendental Consciousness and Stillness in the Mystical Theology of R. Yehudah Arieh Leib of Gur," in Gerald J. Blidstein, ed., Sabbath: Idea, History, Reality (Beer-Sheva: Ben-Gurion University of the Negev Press, 2004), 119-129.
[14] See Shaul Magid, "The Holocaust as Inverted Miracle: Shalom Noah Barzofsky of Slonim on the Divine Nature of Radical Evil," in Howard Kreisel, Boaz Huss, & Uri Ehrlich, eds., Spiritual Authority: Struggles over Cultural Power in Jewish Thought (Beer Sheva: Ben-Gurion University of the Negev, 2009), *33-*62; Shaul Magid, "In Search of a Critical Voice in the Jewish Diaspora: Homelessness and Home in Edward Said and Shalom Noah Barzofsky's Netivot Shalom," Jewish Social Studies: History, Culture, Society n.s. 12:3 (Spring/Summer 2006): 193-227; Allan Nadler, "The Synthesis of Hasidism and Mitnagdic Talmudism in the Slonimer Yeshivot," in Immanuel Etkes ed., Yeshivot u-Batei Midrashot (Jerusalem: Merkaz Zalman Shazar, 2006), 395-415 (Hebrew), and Mordechai Meir, "'On the Miracles and Wonders': The Slonimer Rebbe After the Release of the Western Wall," Tzohar 14 (2003): 81-89 (Hebrew).
[15] On the contemporary difficulties of writing Hasidic history, see David Assaf, Untold Tales of the Hasidim: Crisis and Discontent in the History of Hasidism, trans. Dena Ordan (Waltham: Brandeis University Press, 2010), a translation of David Assaf, Ne'ehaz ba-Sevakh: Chapters of Crisis and Discontent in the History of Hasidism (Jerusalem: Merkaz Zalman Shazar, 2006; Hebrew), and see Ada Rapoport-Albert, "Hagiography with Footnotes: Edifying Tales and the Writing of History in Hasidism," History and Theory 27:4 (Beiheft 27: Essays in Jewish Historiography) (December 1988): 119-159.
[16] For examples of early scholarly work dealing with Reb Levi Yitzhak, see: Shimon Dubnov, Toledot ha-Hasidut (Tel Aviv: 1959), 151-159. See also: Yisra'el Halperin, "Reb Levi Yitsḥak mi-Berdits´ev ve-Gezerot ha-Malkhut be-Yamav," in Yehudim ve-yahadut be-Mizraḥ Eropah (Jerusalem, 1969), 340–347; Hayim Liberman, Ohel Rahel (New York: 1980), 1:66–68; Mordekhai Nadav, Pinkas Patuaḥ: Meḥkarim be-Toldot Yehude Polin ve-Lita' (Tel Aviv: 2003), 79–82; Yohanan Twersky, Haye Reb Levi Yitsḥak mi-Berdits´ev (Jerusalem: 1960). This list has been reproduced for the readers convenience here, but originally appeared as "suggested reading" at the end of Arthur Green, "Levi Yitsḥak of Barditshev," in Gershon David Hundert, ed., YIVO Encyclopedia of Jews in Eastern Europe (New York: 2010), available here (http://tinyurl.com/27z9j46). The only study of Reb Levi Yitzhak currently underway of which I am aware is Or Rose's forthcoming dissertation on the concept of leadership in Kedushat Levi.
[17] Samuel Dresner, Levi Yitzhak of Berdichev (New York: Shapolsky Books, 1986), and Michael Luckens, "Rabbi Levi Yitzhak of Berdichev," (PhD dissertation, Temple University, 1973).
[18] Yohanan Petrovsky-Shtern, "The Drama of Berdichev: Levi Yitshak and His Town," Polin 17 (2004): 83-95, esp. 83n1.
[19] Moshe Idel, "White Letters: From R. Levi Isaac of Berditchev's Views to Postmodern Hermeneutics," Modern Judaism 26:2 (May 2006): 169-192.
[20] Arthur Green, "Levi Yitsḥak of Barditshev," in Gershon David Hundert, ed., YIVO Encyclopedia of Jews in Eastern Europe (New York: 2010), available here (http://tinyurl.com/27z9j46).
[21] See Joseph Dan, "A Bow to Frumkinian Hasidism," Modern Judaism 11:2 (May 1991): 175-193
[22] See Samuel Dresner, Levi Yitzhak of Berdichev, 209; Mordechai Wilensky, Hasidim u-Mitnagdim (Jerusalem: Mosad Bialik, 1970), 1:116, 2:358.
[23] See Arthur Green, "The Zaddiq as Axis Mundi in Later Judaism," Journal of the American Academy of Religion 45:3 (1977): 327-347.
[24] Cf. Bereishit Rabbah 39:14.
[25] Based on Sha'ar ha-Gilgulim, Hakdamah 29.
[26] Kedushat Levi, Noah, 13.
[27] Cf. Zohar, 1:67b, Devarim Rabbah 11:3.
[28] Kedushat Levi, Shemini, 273-274.
[29] Pirkei Avot 2:5.
[30] Pirkei Avot 5:18.
[31] Kedushat Levi, Pirkei Avot, 636-637.
[32] Tikkunei Zohar,19b.
[33] Kedushat Levi, Lekh Lekha, 39.
[34] Kedushat Levi, Noah, 15.
[35] See Zohar, 3:29b.
[36] Kedushat Levi, Hukat, 344-345.
[37] Kedushat Levi, Bereishit, 7; Cf. Likutim, 471-472.
[38] Kedushat Levi, Lekh Lekha, 32.
[39] Kedushat Levi, Likutim, 444.
[40] Kedushat Levi, Va-Yera, 51.
[41] Kedushat Levi, Va-Era, 153.
[42] Kedushat Levi, Korah, 341.
[43] Kedushat Levi, Hayeh Sarah, 62.
[44] Kedushat Levi, Rosh Ha-Shanah, 411.
[45] Kedushat Levi, Bereishit, 6; Shavu'ot, 326.
[46] Kedushat Levi, Likutim, 474.
[47] Kedushat Levi, Shekalim, 255-6; cf. Matot, 364.
[48] Toledot Aharon, Noah (Benei Brak: 1999), 40a. In his article mentioned above, Moshe Idel has presented a brilliant exposition of this passage from a somewhat different angle. Though for reasons of maintaining conceptual and stylistic consistency within this study I have elected to provide my own somewhat freer translation of the passage, this English rendering of the text and my interpretation is based on that of Moshe Idel.
[49] Toledot Aharon, Toledot, 12b. I wish to offer a special thanks to my father-in-law, Prof. Nehemiah Polen, for pointing out the significance of this story.


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"Our food system affects the future of our country, from health to climate change to the economy," says Anim Steel, Director of National Programs at The Food Project, and co-coordinator of the Real Food Challenge. Our current food system is like the Titanic. We have a huge system that's chugging along, but where is it going? We're headed towards a huge iceberg that includes the global food crisis and climate change. But like the Titanic, all it takes it a small part of the system, a rudder as such, to turn this ship around.The Real Food Challenge has set an ambitious national target for colleges and universities to meet: purchase 20% "real food" by 2020. Led by students themselves, the campaign believes that with collaboration, commitment, and collective action, it will be possible to turn around the university food service industry. Students have the potential to be a huge driving force, and not just consumers of Real Food. 4 Billion Dollars a year are spent for food in dining halls, which means we have a huge buying power, and the potential to turn this ship away from the iceberg. As Anim said, "The younger generation has the largest stake in the future, so they should have the loudest voice in shaping our food system. That's what this summit is about."
Workshops included "Building Food IQ and Sharpening Your Sound Bytes" by Dr. Susan Rubin, the founder of Better School Food, during which students learned, among other things, that the sweetener high-fructose corn commonly found in commercial foods has been indicated to be contaminated with mercury. Suggested reads included The End of Food by Paul Roberts and recommended movies included The Real Dirt on Farmer John and F.L.O.W.. Meanwhile, students discussed The Farm Bill and the Northeast with Simmons faculty member and NESAWG consultant Larry Dixon. Although improvements to the Farm Bill can always be made, students recognized some of the positive changes in the U.S.- including the transition of the Food Stamp Program to SNAP, the Supplemental Nutrition Assistance Program.
Dixon explained the provisions within the Farm Bill, such as value added grants, which students can utilize in order to get Real Food to their dining halls and gardens on their campuses. Though the Farm Bill has been passed for the next five years, there is room for on-going input in terms of where funding from the bill is allocated. NESAWG, the North East Sustainable Agriculture Working Group, is attempting to make funding more accessible by providing support and educational resources regarding the Farm Bill, which can be especially beneficial for university students who want to see change on their campus but might need funding to make it happen.
As well as attending other groups' workshops, Slow Food BU was asked to participate in a workshop held by Julia Middleton, Director of Youth Programs for Slow Food USA. Doing so provided us with the opportunity to share with other Slow Food members and would-be members our own ideas about running a successful Slow Food On Campus chapter, as well as to learn about the exciting things that other SFOC chapters have been doing.
Despite the Summit ending early due to the impending snow, it was a great success and lots of fun! Thanks to all who came from BU and a BIG thanks to the RFC organizers!