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New CILEx president: give us independent practice rights
Posted by Legal Futures
Hanning: Royal Charter is not the end of the road
The absence of independent practice rights for chartered legal executives has created a series of "absurdities" and there is no sensible reason to deny those rights, the incoming president of the Chartered Institute of Legal Executives (CILEx) has claimed.
Speaking at his inauguration last week, Nick Hanning – a partner at Poole firm RWPS Law – said securing independent practice rights will be a key priority for his year.
ILEX Professional Standards, CILEx's regulatory arm, is planning to apply to the Legal Services Board for conveyancing, probate and litigation rights for chartered legal executives later this year. An application to become an alternative business structure licensing authority would then follow at some point.
"If chartered legal executives are going to be able to have the opportunity to serve the public interest on their own terms and on an equal footing with solicitors, barristers, licensed conveyancers and other lawyers they can only do so with the benefit of independent practice rights," he said.
He detailed "absurdities" that meant a chartered legal executive can sit as a judge, but even as a qualified advocate, cannot appear in that same court unless employed by or in partnership with a solicitor; that a chartered legal executive who may be handling high-volume or highly complex property transactions cannot charge a fee for that work unless employed by or in partnership with a solicitor or a licensed conveyancer; and that a chartered legal executive who is a Commissioner for Oaths cannot certify Land Registry forms or witness a lasting power of attorney.
He concluded: "I am sure I also do not have to remind anybody here that in terms of day one outcomes, a newly qualified chartered legal executive is more experienced and has greater knowledge in their specialist area than a newly qualified solicitor.
"The fact that CILEx excludes no one who has the skill and the determination to succeed and continues to produce highly competent professional lawyers who are dedicated to working in the public interest is precisely why we were awarded the Royal Charter, but the Royal Charter is not the end of the road and there should be no sensible objection to chartered legal executives having independent practice rights."
Mr Hanning also highlighted CILEx itself as "unique in its training and regulation of legal professionals". He explained: "We are the only approved regulator which trains, assesses competence and imposes professional obligations on those working at every level within the profession.
"Starting with legal secretarial courses, we provide training and membership for paralegals, apprentices, lawyers, advocates and judges. No other legal profession does that."
Chartered Institute of Legal Executives
chartered legal executives
ILEX Professional Standards
practice rights
Manchan Wong says:
As a practising ILEX conveyancer, I concur absolutely and totally with all that Nick Hanning has said so eloquently in his speech.
In fact, prior to HMLR recent changes in those regulations we were quite competently able to deal
with the Land Registry and such documentation wihout any problems. So, inter alia, ILEX now seeks to have such rights restored to us as conveyancing practitioners. One wonders the reasons why the recent regulations had (without good reason) removed our rights to deal and lodge documents at HMLR. Was there not a rule "that rights once granted cannot, without just cause, be removed. Since the past is the past, we must all look forward to the future of acquiring better results- of soon receiving our new Independent Practising Rights certificates from CILEX in conformity with the competition rules as CLC was able to obtain in order to practice on their own.
Congratulations to ouyr New President on his presidency and on his good works, past present and future .

redpajama_set_name: RedPajamaCommonCrawl


In the wake of University of DJ Durkin's brief reinstatement Tuesday, discord over the Maryland football program erupted in an altercation.
In the wake of University of Maryland football coach DJ Durkin's brief reinstatement Tuesday, discord over the football program erupted in an altercation between team players.
Matthew Barber, a 21-year-old backup punter, who has spoken out against the culture of the program, says he was assaulted at the end of practice Tuesday by a fellow player who supported Durkin.
The player he accused has not responded to multiple requests for comment from The Baltimore Sun.
A source close to the athletic program who did not have permission to speak about the situation confirmed that there was an altercation. Multiple sources close to the team also confirmed that they had been alerted to the altercation.
Barber from Mechanicsburg: Barber, of Mechanicsburg, Pa., said word had gotten around on the team that he is a "whistle-blower" who talked to investigators about problems on the team. When Durkin returned to practice Tuesday to watch the team practice, his supporters on the team felt emboldened and began taunting Barber, he said. Some mocked and insulted him, while others threw footballs at him, Barber said.
Toward the end of the practice, another player attacked Barber, attempting to punch him in the face, Barber said. While the two teammates were fighting, others tried to intervene and grabbed Barber's arms behind his back, he said. That allowed the other player to punch Barber repeatedly in the face, leaving him with a black eye, needing multiple stitches on his forehead and a dislocated shoulder, Barber said.
The University of Maryland Police Department did not respond to a request for comment on the incident.
Durkin was fired by University of Maryland President Wallace Loh on Wednesday, one day after the university system's Board of Regents reinstated the embattled coach.
The attack: The attack happened around 6 p.m. Tuesday as practice was ending, according to Barber. Barber said he was treated by the athletic trainers for his injuries, and was interviewed by a campus police officer. He said he has "many mixed emotions" after being attacked. "I'm annoyed, frustrated, upset, irritated," he said.
When he spoke to The Sun on Wednesday evening, Barber's arm was in a sling and his head was bandaged.
Malcolm P. Ruff, a lawyer at the firm of Murphy, Falcon & Murphy, said his client was targeted over his whistle-blowing.


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BREAKING NEWS: NSW Labor plan for "at least" 50% renewables by 2030
This morning New South Wales Labor has announced a major policy , with the intention of having 50% of all electricity consumption within NSW being sourced from Renewables by no later than 2030.
The policy announcement comes off the back of other major renewable initiatives, schemes and rebates with have been released of the course of the campaign.
A further commitment of to obtain a staggering 100% of all NSW Government electricity consumption from renewables by 2025 was also announced.
The intention to Hold a Climate Change Summit and introduce a Climate Change Act into Parliament has also been flagged by NSW Labor along with delivering 100% net-zero emissions by no later than 2050.
"It is clear NSW Labor have recognised the ever growing demand from voters to implement renewable policies, and as such is potentially positioning NSW as the leader across Australian's government for energy and renewable policy" said Mr Williams, CEO & Founder of Natural Solar.
"We are delighted that renewable policy is now front and centre across both state and federal politics , and welcome the updated policy announcements this morning with open arms, and a major step towards net-zero emissions in NSW. We also anticipate that home battery storage will continue playing a major role in policy over the coming months , and this a key component to meeting the objectives outlined in particular reducing electricity bills for all NSW households".
More information will be made available on this page as it is forthcoming.
Request a Solar Battery Quote Now!


There's a lot going on in the 15th Ward this week!
Stop by Friendly's South City Sports Bar & Grill this evening for a fun and informative event. The establishment is under new management and the purpose of the event, hosted by the Tower Grove Neighborhood Association, is to answer questions and address any concerns neighbors may have. All ages are welcome!
This week the 15th Ward Democrats will host a free public forum to address the many important issues that will appear on November 8th General Election ballot. Next month, Missouri voters will decide on five proposed Amendments to the state constitution. Two additional propositions would change existing tax laws.
Speakers for and against each measure will be allotted five minutes to present their case, followed by brief Q&A from the audience. You may RSVP on our Facebook Issues Forum event page. Please attend so you can be an informed voter in November!
The 15th Ward Democrats are also hosting a Presidential Debate Watch Party at the City Park Grill on Morgan Ford on Sunday, October 9 starting at 7 PM. Volunteers will be registering voters there, so if you know someone who has moved recently or just turned 18, please bring them along!
If you plan to vote in the November 8th presidential election, you must be registered to vote no later than October 12th. This applies if you have had a name change, or if you have never been registered at your current address. For information regarding online and in-person voter registration, as well as absentee voting, please visit the Missouri Secretary of State's website.
Later this month, police, fire, and community advocates will present steps for improving both public safety and transparency, with an emphasis on solutions.
The event is hosted by Oak Hill Presbyterian Church, Firefighters Institute for Racial Equality (F.I.R.E.) and the Ethical Society of Police (E.S.O.P.). This event is open to the public; no RSVP needed.
Don't forget about Autumn Fest in the Heights this Saturday, October 8th. Tickets are $15 in advance by check, $16 online, and $20 at the door; funds raised support the Tower Grove Heights Neighborhood Association. The event kicks off at 5 PM and goes until 8:30 PM. See details and pre-register at the event website.


I think my frock looks every bit as nice as this one from Dressale.com!
I found your blog from a tumblr post that started nice but ended ugly. I decided to check out your blog for myself and you have truly inspired me to learn to use my sewing machine and refashion my own finds. Thank you for your blog and amazing ideas.
You definitely look at garments in a "new" way (to me anyway). I am 55 and was shopping in thrift stores before it was the cool thing to do. My blog is http://www.melodyejoy.wordpress.com.
I am plus sized, and your comment is rude, why are you here? Just move on and don't come back, no need to be negative. Geesh. And I'm not interested in your replies, so I won't be reading it, if you reply. But your comment was too rude to not call you out.
OMG! AGAIN?! I honest to God can't believe this is being debated again. I had this whole reply typed out but decided against posting it as I was stooping to your level of rudeness and negativity. But I do want to ask you this: had you of seen these Gauchos would you have seriously bought them to wear in public? Because the way I see it is if they were donated to goodwill in the first place then a plus sized lady obviously had the good sense to no longer wear them! And if that's the case then what's the harm in your petite sized sisters making use of and wearing them?!
Just because you only see her wear it once on her blog, it doesn't mean she never wears it again. Why shouldn't she buy it and refashion it? She has as much a right to buy the clothes she wants as anyone else does. Everyone complains that they can't find clothes in their size. It's not just a plus-size issue. I'm not plus-size, but I often can't find clothes in my size. However, I do not go to someone's refashion blog and blame them for not being able to find clothes that fit me.
I also shop at thrift stores and purchase plus-sized and larger-sized clothing, but unlike her, I use them for myself and my family. Because fabric is so pricey anymore – and good fabric is near-unaffordable – thrifting and repurposing larger-sized clothes is about the only way I can indulge in my hobby. I feel no regret for "removing" those clothes from circulation. I paid for them, and if I wanted to set them on fire, it's my right. And I selfishly keep nearly everything I buy!
You and the other dissenters seem to think that by merely being plus-sized, you deserve first dibs on anything in your size. You don't. If you don't like the selection of clothes available to you, then do something to change that: learn to sew your own clothes. She is not the problem; your entitled attitude is.
– The blogger has the right to buy any clothes she wishes with her own money. Even if it's the only plus size dress and there was a fat woman besides her, if she got to it first, it's hers to buy. It is NOT up to you to tell people what they can and cannot buy. How would you feel if others tell you that you can't buy straight-sized clothes?
Here comes the next wave of viral! Saw you on GMA this morning and you have reawakened the creative girl inside of me. Long ago, I adapted a tree skirt into a holiday outfit when I was about 12. Then I lost my vision, but "now I see"! As a plus size, I can't belt dresses as easily, so I'll have to figure something out. Nevertheless, thank you for making me look forward to sewing again!


As you plan for the 70th AACC Annual Scientific Meeting& Clinical Lab Expo, you may receive solicitations from publications and vendors that are not affiliated with the 70th AACC Annual Scientific Meeting & Clinical Lab Expo., American Association of Clinical Chemistry (AACC), SPARGO, Inc. or any contracted organization therein. Please be advised that AACC does not sell exhibitor lists or contact information to anyone. This information is securely provided to AACC Official Contractors to inform exhibitors of show related services. Solicitations from unofficial vendors are often the result of obtaining public information from the Internet. AACC partners with select vendors to produce our premiere conference and expo and can intervene on your behalf if any customer service issues arise.


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Mariya Stokes
If Kacey Musgraves and Meghan Trainor had a country-soul love-child, the result would be Calgary, Alberta based country artist Mariya Stokes. With the release of her debut single, "Hands on My Body" in February 2019, Stokes introduces herself with a simple, sexy anthem that blurs the lines between country and pop. Her follow-up single, "Christmas, Arizona," was released in November 2019, and will followed by her debut EP in Spring 2020.
Growing up in Stavely Alberta, Stokes spent time in her parents' small-town bar, and at eight years old, was sneaking in on Friday afternoons to sing with the local jam band. She has been pursuing music ever since with a heavy focus on songwriting. Multiple artists have recorded songs co-written with Stokes, including CCMA nominees Leaving Thomas ("Like I Used To", May 2019) and alt-pop singer Celia Palli, who is also a backing vocalist for Nelly Furtado ("Paralyzed", January 2019).
In 2019, Stokes opened for RuPaul's Drag Race superstar Trixie Mattel and Canadian pop sweetheart Jocelyn Alice in Calgary, Alberta. She was selected to work with Canadian Country Music Hall of Fame Inductee Terri Clark at National Music Centre in Calgary, Alberta during her RBC Masters in Residence Program and was a top three finisher for Project WILD, which is a country-focused artist development program run by Alberta Music and WILD 95.3 (Calgary).
Stokes cares deeply about her community and worked on a project with the Calgary Drop-In and Rehab Centre called "Shelter From the Storm", writing original songs, poems, and stories that captured the essence of the community with clients of the organization. They released their first album, also entitled "Shelter From the Storm", in August 2015 and released their second in June 2016, entitled "Verses Vs. Homelessness", which features her song "Lucky". She has also independently created and executed two coat drives for the Centre and produced a Live Band Karaoke fundraiser in support of the Women's Centre of Calgary. Currently, she is one of three Artist in Residence for the Women's Centre of Calgary in 2020.
© 2019 by Mariya Stokes.


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Hypermasculinity
The reassertion of masculinity surrounds us and takes a multiplicity of forms. It is Newtonian, in that it's a direct and opposite response to feminism and the dilution of traditional male roles. In many instances the reassertion of masculinity is positive, for it is often an attempt to re-cast the male away from narrow categories of the emotionally distant provider. But in its hyper-masculine forms, where gender confusion contributes to overcompensation in the forms of violence, misogyny or homophobia, it underlies some of our most pressing social and political problems, including terrorism.
In my work, I see the gender confusion present in the form of pathology. There has been an extraordinary growth in male eating disorders in recent decades for example, from representing one in twenty of all eating disorders in the 1980s to now comprising one in five. The vast majority of these do not present for help and they usually take the form of manorexia, of boys and men taking supplements and working out to excess to sculpt an Adonis like physique.
I also see it in the form of violence, both within the home and in the community. However, throughout the Western world there has been a steady decrease in violent crime but recent increases in figures surrounding intimate partner violence. This is particularly pronounced in countries like Australia and is attributed to greater awareness from public campaigns. However the causes are consistently put down to male privilege and lack of gender equality, yet there have been extraordinary changes in every measure of gender relations, from educational outcomes, workforce participation and female income yet domestic violence rates appear not to have improved. How then can male violence towards women be attributed to gender inequality? I'd argue that at least an element of the lack of improvement is because of the clumsy reassertion of masculinity particularly in the more disadvantaged groups, such as the working class and newly arrived ethnic groups.
The trend is particularly interesting among males within ethnic groups. Financial Times journalist and former anthropologist, Gautam Malkani, wrote a book called "Londonstani" soon after the London bombings in 2005. He essentially records the behaviours and rituals of his old peer group in a relatively poor, immigrant neighbourhood of London. He studies the phenomenon of male youth from South Asian backgrounds often incorporating the symbols of hip hop fused with Bollywood sounds all packaged into a posture of aggressive oppositionality. He writes:
"The assertion of ethnic identity is sometimes better viewed as a proxy for the reassertion of masculinity."
These trends are particularly paramount in Australia through Lebanese youth, who have far greater rates of incarceration, affiliation with street gangs and bikie groups and are also over-represented amongst terrorism recruits to ISIS. They are amongst the largest minority groups within Australia and were implicated in the Australian race riots of 2005.
This holds a great deal of relevance when confronted with the problem of home grown terrorism in particular. While there is the obvious overlap with religious zealotry, a core feature of Western recruits to terrorist acts is identity disturbance, often caught between the traditional culture of their parents who are eager to distance their children from the social permissiveness of the West but which only results in many adolescents feeling a sense of traumatic unbelonging. The place they can assert their identity and, to some extent, their masculinity is within various versions of religious extremism. When mixed with the generational gap within ethnic groups and lack of healthy role models or structured rites of passage, the ingredients for over-compensatory acts through violence coated with missionary zeal are more pronounced.
Author Bonnie Mann asserts that "spectacular acts of violence are redemptive and thus required for an aggrieved or wounded masculinity," and professor David Plummer of Australia's Griffith University notes that counter-terrorism raids across the world have sometimes overlapped with gyms, steroids, strip club and weapons. He also cites the growth in pornography as part of the reassertion of masculine posturing.
Hypermasculinity is an emerging force within global, social trends and is most pronounced where gender relations have transformed dramatically. It can be harmless and possibly a transient phase within the realignment of gender relations, but it is also a contributor to some of the most difficult and pressing problems of our times. Dismissing or pathologising the behaviours through the prism of outdated gender theories is no longer useful and hurts us all in fostering meaningful solutions.
Exposed! The Patriarchal plot to freeze women to death!
I made the top 10 at Houston Press, barely. I have been cheated!
Dr. Tanveer Ahmed


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Do you Believe in Miracles?
It's Time to Vote!
How and Why Do Writers Develop Characters Who Demonstrate Kindness? Part 4
Who is the Kindest Character I've Ever Created and Why? (Part 3)
How and Why Do Writers Develop Characters Who Demonstrate Kindness?
Why Should We Show Kindness in our Daily Lives?
So What's the Big Secret?
Do you believe in Evolution? (Part 2)
Do you believe in Evolution?
"It's So Sweet of You to Ask"
Chandler County
Clean and Wholesome
Exerpt
Friday Foods
Interrracial
Kindle World
Monday Blogging
Open Book Blog
best selling author
Cover Relese
Have you ever Missed The Moment?
In my upcoming release entitled, Missing the Moment, Shelly Stavins, recent divorcee, is bitter and vindictive and only has one future moment on her mind. Revenge.
One bright sunny Friday morning, her attorney husband of ten years pecks her on the cheek, pats her son on the head and leaves for his office. Or so she thinks. Before noon, she answers her door to a smug, navy suit, red tie wearing process server who hands over her official divorce papers. The promised settlement is one no woman in her right mind could refuse. Why fight? Why bother?
Tired of all the speculation and gossip of the husbands' wives' club and bored with a life that no longer resembles the fantasy life style she had grown accustomed to, Shelly opts to move on. Settling in for the long haul, she invests the profit from the sale of her house into a new business and newly built property on the outskirts of Chandlerville, Kentucky.
Running a quaint but charming book store and being a full time single mother does little to soften her heart. But a softened heart is not her goal because 'Shelly's Revenge' is the name of the game.
Player #1: Handsome bestselling author Justin Ray, Chandlerville's author in residence for the summer. Shelly rejects him and his offered partnership until she learns that Justin's publishing company is represented by none other than her arrogant ex-husband.
Player #2: Local cop, Carlos Nunes, Chandlerville's hero, the Mayor's best friend and Shelly's obnoxious unofficial body guard. Shelly detests him and his white knight in shining armor come on or does she?
Player #3: A woman with a broken heart.
Winner takes all.
Missing the Moment is my third book in the Chandler County Multi-Author Romantic Suspense Series.
Coming Soon! Available for Pre-order May, 2018.
Missing Pieces is my first book in the Chandler County Multi-Author Romantic Suspense Series. PURCHASE HERE
Chandlerville, Kentucky's plans for its annual Kentucky Derby celebration come to a grinding halt when newspaper editor, Rachel Blakely, discovers the scoop of a lifetime. She learns that her best friend's husband, Mayor Fitz Manning, is at the center of an illegal land investment operation. Rachel's journalistic spirit sags as she wrestles with the win-lose decision of blowing the whistle on the mayor. Her plan to confront the Mannings comes to a grinding halt when a local detective appears unannounced at her office with evidence suggesting town businesses are under attack by outside forces.
Seductively mysterious farm investor, Jairo Aquino, offers to apply his unorthodox skills to help Rachel discover what's what and who's who. The partnership is one that Rachel is petrified to accept yet afraid to refuse.
But can she trust him? Does he possess the answer key? Or just the key to her heart?
Missing Home is my second book in the Chandler County Multi-Author Romantic Suspense Series. PURCHASE HERE
A 21st century battle between good and evil.
When Dr. Jared Johnson's research project collapses, so does he. He tosses the funding rejection letter in his office wastebasket and his plans to marry the love of his life out the window.
The last thing he wants to do is return to his home town, Chandlerville, Kentucky. An unexpected call from his grandmother, a lifelong resident of the small town, convinces him that all things indeed happen for a reason and perhaps this is the right time to reestablish his roots and start anew.
When he arrives--single, with no intent to marry, he's shocked to learn that the town has unanimously approved his pastoral appointment to the newly refurbished 100-year-old Baptist church. Despite his divinity training, Jared never intended to pastor a church—not when his specialty is psychological profiling.
As fate would have it, the evil spirits that begin to permeate the town and its good-hearted citizens shortly after his arrival challenge his technical skills, experience and community relationships. To complicate matters, a local angel finds herself in the eye of the storm causing Jared to re-evaluate his past and question his future.
This has been an exciting week for our Chandler County Romantic Suspense Series. Six talented authors also released the covers of their upcoming books some of which are already available for Pre-Order. Join us for our Red Carpet Premier Week (March 12th-March 18th) where you can meet the Chandler County authors, our characters and participate in some special games and giveaways. Sign up also to receive our Newsletter where you will always be the first to know about our new releases and our special activities. Hope to see you on the Red Carpet.


This gooey chocolate bread pudding topped with homemade caramel sauce is the epitome of decadence and comfort.
MILK CHOCOLATE BREAD PUDDING:Whisk together eggs, milk and vanilla in a large mixing bowl. Add cocoa, sugar, brown sugar and chocolate chips. Stir to combine. Gently fold in bread cubes. Allow mixture to sit for 10-15 minutes. PREHEAT oven to 350˚F (180˚C). LIGHTLY grease a 9" X 13" (3.5 L) baking dish. Spoon chocolate mixture into dish. Bake in pre heated oven for 1 hour or until the center is set and the top is slightly crusty. CARAMEL SAUCE:COMBINE sugar, water and corn syrup in a medium saucepan. Bring to a boil over high heat. Using a wet pastry brush carefully wash any sugar residue from the insides of the pot to prevent burning. Boil 5-7 minutes or until the caramel reaches a golden amber colour. Remove from heat and slowly whisk in cream, butter and salt. Set aside to cool to room temperature. SERVE pudding drizzled with caramel sauce and whipped cream.


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Yahweh (, anche Yahveh, in italiano anche Jahvè o Iahvè; pronuncia Iavè, ) è il Dio nazionale del popolo ebraico, descritto nella Bibbia ebraica, e anche il Dio Padre della Trinità del Cristianesimo (che si fonda appunto sull'Ebraismo) e il Dio unico della terza religione abramitica, l'Islam.

Il culto dedicatogli da parte degli ebrei è attestato a partire dall'età del ferro nei regni ebraici di Israele e Giuda, insieme ad altre divinità della religione siro-palestinese, fra cui, in un primo momento, potrebbe aver avuto una consorte femminile, Asherah. L'incertezza è dovuta alla difficoltà di chiarire se i siti archeologici in cui Yahweh è associato ad altre divinità siano siti ebraici o cananei e al fatto che "Asherah" potrebbe indicare non una dea ma un oggetto di culto.

Dopo il periodo dell'esilio babilonese (VI secolo a.C.) Yahweh risulta con certezza essere stato promosso a dio unico nella religione ebraica, soppiantando definitivamente El (dio supremo delle religioni del Vicino Oriente) e assumendone gli attributi (tra cui gli epiteti El Shaddai, "Dio Onnipotente", ed El Elyon, "Dio Altissimo").

Nella Bibbia ebraica, nella quale quindi, secondo la tradizione esegetica, Yahweh ed El sono da interpretare come lo stesso Dio, egli è descritto come potente e creatore (Genesi, ), ma anche legato da un patto con la famiglia di Giacobbe: severo nel punire le colpe, attento verso i penitenti, a fasi alterne dio locale e dio universale, protettore del popolo d'Israele.

Origine e pronuncia del nome

Il nome "Yahweh" (come gli altri sopra elencati) è una vocalizzazione dell'ebraico biblico יהוה, parola composta da quattro lettere (yodh, he, waw, he, corrispondenti alle quattro lettere dell'alfabeto latino YHWH, o JHVH) e perciò detta "tetragramma". La lingua ebraica (a tutt'oggi) è dotata di lettere dal valore consonantico, mentre la vocalizzazione (variabile e importante ai fini del significato delle parole) è indicata ortograficamente attraverso segni diacritici, notazioni vocaliche introdotte dai Masoreti soltanto nella seconda metà del I millennio d.C. Mentre è indiscusso che il nome del dio ebraico è indicato nella Tanakh con le quattro lettere summenzionate, la loro pronuncia resta incerta e oggetto di dibattito sia tra gli studiosi, sia tra i fedeli delle diverse confessioni che fanno riferimento al "Dio di Abramo".

Gli ebrei evitavano di pronunciarne il nome per non profanarlo ("non nominare il nome di Dio invano", terzo comandamento secondo la tradizione ebraica, secondo comandamento secondo la tradizione cattolica), mentre nella Bibbia è reso per iscritto con il tetragramma ovvero dalle lettere prive di vocali e quindi la pronuncia del nome è a tutt'oggi incerta: gli ebrei talvolta usavano il termine Adonai, che significa "Signore", uso poi ripreso dai cristiani. Gli ebrei rabbinici continuano ad utilizzare il termine Adonai per designare il dio di Israele, mentre gli ebrei samaritani, che non hanno mai considerato proibita la pronuncia del suo nome ma solo la profanazione di quest'ultimo, lo leggono come Iahvè. I cristiani hanno preferito il termine Kyrios ("Signore", in lingua greca) ovvero Dominus ("Signore", in lingua latina), tant'è che nel Nuovo Testamento il termine non viene mai usato, non essendo presente negli originali greci, mentre compare circa  volte nell'Antico Testamento.

Le chiese cristiane, compresa la Chiesa cattolica, pur avendo usato in passato sia il termine Yahweh (o Yahwè) sia il termine Geova (più raramente), oggi usano solo sporadicamente il termine Yahwè nella lettura di passi biblici dell'Antico Testamento e in alcuni canti religiosi. I Testimoni di Geova, invece, fanno un uso costante ed abituale del nome "Geova". Il termine Yahweh viene talora abbreviato in Yah o Jà (ad esempio allelu-jà, che significa "lode a Yahweh"). L'italiano "Gesù" deriva in ultima analisi, attraverso la mediazione greco-latina, dall'aramaico Yehošuah (in ebraico Yēshūa῾) e che pacificamente significa "Yahweh è salvezza", molto simile (e corrispondente per significato) al nome ebraico Yěhōshūa῾, reso in italiano come "Giosuè".

Origini del culto di Yahweh

Sembra probabile che l'adorazione di Yahweh si sia originata nel sud della terra di Canaan (Edom, Moab, Madian) a partire dall'Età del bronzo (XIV secolo a.C.) e che il suo culto sia stato diffuso a nord dalla popolazione seminomade dei Keniti dediti alla pastorizia e all'estrazione del rame. Cornelis Petrus Tiele, uno degli ideatori dell'"ipotesi Kenita" (1872), riteneva che storicamente Yahweh fosse stato una divinità dei Madianiti e che il profeta Mosè fosse uno di loro; sempre secondo Tiele, sarebbe stato Mosè a portare ad Israele il culto di Yahweh. Quest'idea è basata su alcuni passi biblici secondo cui Yahweh si sarebbe rivelato a Mosè nel deserto del Sinai, quando egli vi pascolava le greggi di suo suocero, Ietro, che era un sacerdote Madianita di Yahweh (Libro dell'Esodo, ). Questa tradizione conserverebbe il ricordo dell'origine Madianita del dio. Dagli studiosi e dagli storici moderni viene ampiamente accettato il ruolo che i Keniti hanno avuto nel trasmettere il culto di Yahweh, anche se quello di Mosè è privo di riscontri extra-biblici.

In base ai ritrovamenti archeologici e alle iscrizioni rinvenute negli ultimi decenni nei siti delle città-Stato cananee, oggi gli studiosi propendono a scartare l'ipotesi che Yahweh in origine appartenesse al pantheon cananeo, poiché non compare nemmeno nei testi mitologici di Ugarit. La maggior parte degli accademici è concorde invece nel ritenere che il culto di Yahweh abbia avuto origine fuori da Israele, verso sud, nella terra di Madian (oggi Arabia nord occidentale), tra la fine dell'Età del bronzo e l'inizio dell'Età del ferro; inoltre l'epiteto Yahweh di Teman sull'iscrizione di Kuntillet Ajrud e il toponimo Shasu di Yahweh in alcuni testi egizi risalenti alla XVIII dinastia (XIV-XIII secolo a.C.) avvalorano la veridicità della teoria sull'origine madianita di Yahweh, che sarebbe quindi stato adottato come dio nazionale dagli ebrei in seguito.

Al culto di Yahweh sembra potesse essere affiancato quello di Asherah, considerata spesso la dèa consorte di El nel pantheon cananeo. In numerose iscrizioni israelite più recenti, invece, sembra essere ritenuta la consorte di Yahweh. Infatti migliaia di statuette di creta, rappresentanti probabilmente Asherah, sono state riportate alla luce e suggeriscono che in realtà nell'età monarchica gli Israeliti non adorassero un solo dio. Le indagini archeologiche sugli insediamenti ebraici dei secoli precedenti (1200-1000 a.C.) mostrano, invece, che gli ebrei sembrano essere stati rigorosamente monoteisti e aniconici.

Monolatria e monoteismo ebraico

La Bibbia ebraica, che è testo sacro, oltre che per gli ebrei (limitatamente all'Antico Testamento), anche per i cristiani e per i musulmani, descrive Yahweh come il vero Dio che ha condotto il popolo ebraico fuori dall'Egitto, fornendolo dei Dieci comandamenti. Yahweh è un "dio geloso" (secondo l'esatta definizione del testo biblico), perché redarguisce gli Ebrei relativamente al culto di divinità di altre nazioni o alla fabbricazione di idoli.

L'identità di Yahweh come dio unico e universalistico perché artefice del mondo, da un lato, e come dio nazionale ed etnico, in quanto unico dio cui Israele deve tributare il culto, dall'altro, oscilla tra le due versioni anche in ragione della datazione dei testi biblici e dei diversi contesti.

Così, nella Genesi, il tema della creazione accentua evidentemente il carattere universalistico dell'opera di Yahweh: non esistono Ebrei in quella fase in cui Dio dà forma all'informità pristina. Ed i "libri narrativi" tendono ad accentuare il carattere universalistico di Yahweh, almeno nelle vicende relative ad Adamo, Eva, i primi patriarchi. Il quadro di riferimento è dunque più vasto che non il racconto delle vicende del popolo ebraico. Il racconto di Genesi,  è peraltro vicino alle cosmogonie delle civiltà vicine: non manca una tendenza antropomorfizzante (ad esempio, nel riferimento al riposo di Yahweh al settimo giorno della creazione o nell'ira che manifesta di fronte all'infrazione del berit, ossia del patto tra Dio e il suo popolo) e la descrizione della creazione come imposizione di ordine al caos.

Elementi fondamentali dell'antica religiosità ebraica

Il patto di Yahweh con il popolo ebraico

Il rapporto tra Yahweh e il popolo ebraico è descritto dai cosiddetti "libri narrativi" della Bibbia come berit, termine che va tradotto "patto" o "alleanza", ma che sta anche per "promessa" e che è reso nella Bibbia dei Settanta come diathèke e nella Vulgata di Girolamo come testamentum. Il racconto biblico può essere considerato il racconto della storia di questa alleanza fra Yahweh e il suo popolo, il quale in più occasioni infrange il patto, incorrendo in punizioni, in calamità che giungono a minacciarne l'esistenza. L'infrazione, nel racconto biblico, è intesa fondamentalmente come abbandono del culto esclusivo di Yahweh, tanto in favore di un sincretismo con le divinità locali della regione di Canaan, quanto in vista di una vera e propria sostituzione nel culto, ad esempio in favore del dio fenicio Baal. Ma anche l'errore nell'espletare l'attività cultuale, pur nel riconoscimento della divinità nazionale, è considerato, nel racconto biblico, foriero di sventure.

Esposizione della legge e racconto storico, nei libri "apodittici" (Esodo, Levitico, Numeri, oltre che Deuteronomio) e in quelli "narrativi" (Giosuè, Giudici, Primo e secondo libro di Samuele, Primo e secondo libro dei Re) della Bibbia, sono intimamente legati, perché nella storia delle venture ebraiche è contenuta anche la consegna della legge. Al di là del valore embrionale (sul piano nomocratico) degli incontri tra Yahweh e i patriarchi, momenti salienti di questa consegna sono ritenuti tradizionalmente l'incontro con Mosè sul monte Sinai (Esodo, ) e il ritrovamento di un libro delle leggi nel Tempio di Salomone ai tempi di Giosia (Secondo libro dei Re, ), libro che si suppone corrisponda al Deuteronomio.

I momenti salienti del berit
 Con Noè: Genesi,
 Con Abramo: Genesi,
 Con il popolo ebraico: Esodo,
 Con Davide: Salmi,

La preghiera
È a questo "dio geloso" che vengono indirizzate le speranze dei profeti, sia in direzione del perdono che della catastrofe, e il lirismo dei Salmi. La "nomocrazia" dei "libri apodittici" fa riferimento al volere di Yahweh sia per quanto riguarda l'aspetto prettamente religioso che per l'aspetto etico-morale e sociale della vita ebraica. Inizialmente, però, i personaggi biblici delle origini, che, come è ovvio, non hanno a disposizione "il Libro", volgono a Yahweh le loro preghiere per ottenerne un'indicazione o un premio.

Nel racconto biblico, pregano anche i patriarchi e i re. I Salmi stessi, in grossa parte, sono preghiere.

Il sacrificio

Il culto divino degli Israeliti nascerebbe secondo diversi autori dal sincretismo di due diverse tradizioni. Da un lato quella del banchetto sacrificale, che celebrava con un pasto comunitario la comunione fra gli offerenti e la divinità; tradizione tipica dei popoli nomadi e nota anche fra gli Arabi preislamici. Dall'altro la tradizione cananea, nota dai testi di Ugarit, in cui compare l'olocausto e altri sacrifici simili a quelli ebraici. La compresenza di queste due tradizioni appare nel libro dell'Esodo, in cui Ietro offre un sacrificio di olocausto seguito da un banchetto "davanti a Dio". I libri dei profeti, però, sottolineano la vacuità dei riti se privi di un rapporto personale con Dio e senza un pentimento sincero. Il culmine di questo allontanamento dalla tradizione sacrificale è il cap. 53 di Isaia, in cui l'espiazione dei peccati è attribuita al Servo sofferente di Yahweh.

Nel libro della Genesi "I racconti biblici fondano il sacrificio cruento come corretto ed efficace mezzo di comunicazione fra la sfera umana e la divina". La predilezione di Yahweh per il sacrificio cruento di animali sembra attestata dalla preferenza per il pastore Abele. Noè offre animali in sacrificio non appena scampa al diluvio ed è a quel punto che Yahweh gli detta le regole per consumare gli animali avendo cura prima di scolarne il sangue.

Come detto, l'errore nella pratica cultuale compromette questa comunicazione tra uomo e dio. I peccati dei figli di Eli o  si configurano come difetti cultuali, che denunciano, in effetti, poco rispetto nei confronti di Yahweh.

La tipologia del sacrificio corretto è descritta nei "libri apodittici": possono essere sacrificati a Yahweh bovini, caprini, ovini, volatili.
I tipi fondamentali del sacrificio (e a questo schema i testi biblici sono sostanzialmente fedeli) sono:
 עלה, con nikud עֹלָה, ("salire, salire a", le ceneri dell'animale "salgono" verso l'alto), tradotto come olocausto (ascende in fumo), nella Torah è il primo sacrificio menzionato per nome: la vittima viene sgozzata dall'offerente (che dev'essere un sacerdote, nel caso di volatile) e bruciata totalmente; nel caso d'un quadrupede la pelle viene risparmiata; l'offerta spetta interamente alla divinità.
 zebaḥ ṡelamim - sacrificio di comunione o "pacifico": la vittima viene sgozzata come per l'olocausto, ma fatta a pezzi; le parti grasse, le viscere, fegato e reni vengono offerte alla divinità; il resto viene diviso tra il sacerdote e l'offerente, che lo consuma in un pasto cultuale con i familiari.
 sacrifici espiatori: all'offerente non è destinata alcuna parte dell'offerta, che va ai sacerdoti o bruciato fuori del santuario. Sono distinguibili in:
 ḥaṭṭa't - "sacrificio del peccato": serve ad espiare un grave peccato (tanto del Gran Sacerdote quanto della comunità) e comporta una articolata procedura di manipolazione del sangue dell'animale.
 aṣam - "sacrificio di riparazione": è un pagamento al sacerdote o alla parte lesa di una somma pari al contenzioso di cui si ha colpa, maggiorata di un quinto.
 Analogo ai sacrifici espiatori è il rito del capro espiatorio.

Assai peculiare risulta poi il sacrificio officiato per la Pasqua. Oltre ai sacrifici cruenti, venivano offerti vegetali, pani non lievitati, incenso.

Il sacrificio umano
La Bibbia condanna rigorosamente i sacrifici umani, considerati una vergognosa caratteristica dell'idolatria da cui gli Israeliti devono astenersi. Anzi nel Libro del Levitico, il principale testo normativo della Bibbia, chi sacrifica i propri figli viene condannato a morte e la sua colpa non è considerata soltanto una violazione del divieto di uccidere, ma un peccato contro Dio stesso. Se anche la vittima fosse offerta a Yahweh, ciò costituirebbe una profanazione del suo nome e un'azione comunque diabolica:
Può sorgere, però, il dubbio che alcuni testi proibiscano solo il sacrificio di un figlio a Moloc o a Baal e invece ne permettano l'offerta a Yahweh. I testi biblici, che possono prestarsi a questo dubbio, devono essere letti tenendo presente il principio generale delle antiche religioni secondo cui l'offerente doveva sacrificare alla divinità ciò che gli era più caro e in particolare le primizie. Questi testi, perciò, intendono mostrare che il rifiuto ebraico di sacrificare i primogeniti non è dovuto a mancanza di fede, ma a un esplicito ordine divino. Quindi, nel Libro dell'Esodo, al versetto 22,28b, si afferma che "Il primogenito dei tuoi figli lo darai a me", ma poco dopo (versetto 34,20b) Yahweh chiarisce che "Ogni primogenito dei tuoi figli lo dovrai riscattare". Il costo di questo riscatto era proporzionato ai mezzi dell'offerente (Lv 14,22) e per i più poveri poteva ridursi a una coppia di colombi (Lv 5,7) o ancora meno (Lv 5,11). Fra la prescrizione generale di dedicare al Signore i primogeniti e la prescrizione aggiuntiva che gli Israeliti devono effettuare una offerta sostitutiva il Libro dell'Esodo colloca la stipulazione dell'alleanza fra Yahweh e Israele. In altre parole il rifiuto di sacrificare i primogeniti, non è il rifiuto del principio etico, universale fra i popoli antichi, per cui ogni primizia appartiene a Dio, ma nasce dalla conoscenza di Dio e della sua legge, la Torah. Quando, infatti, Israele, al tempo dell'empio re Manasse, ricadrà nell'idolatria, ricadrà pure nella disgustosa pratica di sacrificare i primogeniti (). Anche il profeta Ezechiele allude a Manasse e al pericolo di interpretare idolatricamente la norma sui primogeniti stabilita al cap. 22 del Libro dell'Esodo nel deserto del Sinai:

Vi sono tuttavia due episodi narrativi sconcertanti. Nel primo Yahweh richiede ad Abramo di offrire in olocausto Isacco. Il seguito del racconto dà modo ad Abramo di mostrare la sua disponibilità ad obbedire a qualunque dettato divino e a Yahweh di mostrare che in realtà l'offerta di un sacrificio umano non gli era affatto gradita. Il racconto, perciò, utilizza il possibile sacrificio di Isacco, il figlio della promessa nato dopo 25 anni di attesa, quando Abramo era ormai centenario, come strumento per dimostrare la fede incrollabile di Abramo, che, infatti, viene considerato "il padre dei credenti" in tutte le religioni abramitiche. Il filosofo danese Søren Kierkegaard, in Timore e tremore (1843), osserva che l'etica religiosa di Abramo, superiore a qualsiasi altro tipo di "etica", è pronta ad "ubbidire" in tutti i casi, anche i più estremi.

Il secondo racconto sconcertante è quello del sacrificio della figlia di Iefte, di cui manca una condanna esplicita. Buona parte della tradizione ebraica e cristiana ipotizza che quello della figlia di Iefte sia stato un vero sacrificio umano, presentato dalla Bibbia in tutto il suo orrore, come conseguenza del fare voti avventati. Altri teologi e biblisti, invece, lo escludonoCommentario biblico di Adam Clark: Giudici capitolo XILa fede basata sulla conoscenza dei propositi di Dio, viene messa in risalto, secondo Bullinger, anche da ciò che scrive l'apostolo Paolo su di lui in Ebrei capitolo 11, dove Iefte è considerato esempio di fede: "Che avrebbe sacrificato sua figlia, e che Dio non avrebbe rimproverato con una sola parola di disapprovazione un sacrificio umano è una teoria incredibile ed inaccettabile. É solo una umana interpretazione, su cui i teologi hanno differito in tutte le età, e la quale non è mai stata raggiunta con un esame accurato del testo.". Ad esempio il biblista e teologo Bullinger asserisce: "Possiamo concludere dall'intero volume delle Scritture, come pure dai Salmi 106:35-38, Isaia 57:5 ecc. che il sacrificio umano era un'abominazione agli occhi di Dio; e non possiamo immaginare che Dio l'avrebbe accettato, o che Iefte avrebbe offerto, sangue umano. Sostenere questa idea è una diffamazione su Jehovah come pure su Iefte". Ethelbert William Bullinger, Did Jephthah really sacrifice his daughter ? An analysis of Judges 11:31.

L'anatema

Una pratica spesso descritta nella Bibbia è il ḥerem ("anatema"): il popolo combattente votava alla distruzione il nemico e ciò valeva tanto per le persone quanto per i beni (inclusi gli animali). È evidente che questa pratica entrava in qualche modo in conflitto con quella sacrificale, in quanto gli animali catturati al nemico e distrutti per il ḥerem non potevano essere sacrificati a Yahweh.

I sacerdoti
Le pratiche cultuali, eccetto che nel caso dei patriarchi (che le mettevano in pratica in proprio, in qualità di capifamiglia), erano coordinate dal clero. Sui sacerdoti abbiamo informazioni soprattutto dal Levitico (libro che, nella tradizione greca prende il nome dalla tribù di Levi). Al tempo dei patriarchi, gli Ebrei non sono ancora qualificati come "popolo" ed è per questo che, nel Genesi, non si parla di una "casta funzionale": si menzionano invece sacerdoti di altre nazioni, Egizi o Cananei, o il misterioso re di Salem, il sacerdote di El Elyon Melchisedec.

I Leviti sono descritti, nel testo biblico, come una tribù senza territorio: "il loro territorio [...] è appunto il servizio sacerdotale, dal quale traggono il proprio sostentamento". La presenza della radice mlk ("re") nel nome di diversi sacerdoti (e lo stesso vale per Melchisedec) ha fatto pensare ad un legame speciale fra l'istituto sacerdotale e quello monarchico.

Se l'ipotesi di una redazione dei testi canonici in età post-esilica è valida, è possibile leggere molti dei passi biblici relativi ai conflitti interni alla casta sacerdotale in funzione delle rivalità che si svilupparono al rientro (538 a.C.) dall'esilio babilonese, deciso e messo in opera da Nabucodonosor II nel 587 a.C. Il sacerdozio degli esiliati si reputava discendente di Sadoc, il sacerdote che nel Primo libro dei Re () prende il posto di Abiatar. Il sacerdozio palatino, invece, quello che avevo seguito le alterne sorti della monarchia "suddita" dei Babilonesi, rivendicava una discendenza da Aronne per altra via. La vittoria dovette essere dei sadociti: come tali vengono identificati i sommi sacerdoti del Secondo Tempio. In questa luce potrebbe spiegarsi il racconto del peccato di Aronne (Esodo, ), assimilabile ai vitelli d'oro che Geroboamo porrà a Bethel e Dan (Primo libro dei Re, ).

La maggioranza dei biblisti è convinta che "la competenza specifica dei sacerdoti ebraici descritti dalla Bibbia non è tanto il sacrificio quanto la divinazione". Si è già detto del fatto che, nel Genesi, i patriarchi gestiscono in proprio il sacrificio, anche in assenza di sacerdoti (quelli yahwisti ovviamente mancano nel Genesi).

Per la divinazione, i sacerdoti si servivano di oggetti conservati in un pettorale dell'''efod: tale cleromanzia si svolgeva come domanda di fronte a due alternative. All'una e all'altra alternativa erano associati degli oggetti, detti urim e tummim. Questa forma di divinazione è già scomparsa nelle narrazioni bibliche che si riferiscono ai tempi di Davide e l'interrogazione della volontà divina passa interamente ai profeti.

La funzione dei sacerdoti in epoca arcaica è, dunque, di difficile interpretazione. Altrettanto difficile risulta comprendere il rapporto fra i sacerdoti e la Torah, che in alcuni passi è intesa non tanto come testo sacro, ma piuttosto come "istruzione", "insegnamento" e in certi passi addirittura come "pratica divinatoria" (anche l'etimologia del termine indirizza verso questa conclusione).

I santuari

Mentre i testi apodittici (cioè i testi biblici che regolano la condotta degli Ebrei in rapporto alla vita comunitaria e al dio nazionale) identificano il luogo santo con la sola Arca dell'Alleanza, quelli storici, dalla Genesi in poi, parlano di santuari veri e propri. Il termine bet (ב, "casa") indicava l'area sacra piuttosto che il sacello in quanto costruzione, mentre sono quasi assenti riferimenti a simulacri o rappresentazioni figurative, se non in relazione a santuari non israeliti. Nella Bibbia si parla poi spesso di stele (maṣṣebot). La bamah ("alto luogo") è talvolta connotata negativamente. Si trattava, secondo Vaughan, di un imponente altare monumentale, ma, al di là di questa interpretazione, il contesto resta oscuro. Quanto alla asherah, poteva trattarsi di un oggetto ligneo, dato che in molti punti della Bibbia si dice che viene bruciato.

Per quanto vi sia nella Bibbia in generale abbondanza di riferimenti ai santuari, ogni libro ha il suo "sistema" e connota con autonomia l'uno o l'altro positivamente o negativamente, così come ne giudica l'autorevolezza e l'antichità. Così, da una parte, il mito legato al sogno di Giacobbe e alla costruzione dell'altare (in quel luogo che Giacobbe chiamerà El-Bethel, "il dio di Bethel") è assolutamente positivo, in quanto fondante l'idea stessa di santuario ebraico. Ma già quando di Bethel si parla in relazione alla coppia di santuari di Geroboamo (Dan e, appunto, Bethel) lo si fa in modo negativo, mentre in altri punti della Bibbia i giudizi sono discordanti. Per Dan, invece, il Libro dei Giudici conferma la condanna, legando il santuario ad un ephod d'argento rubato e rifuso.

Complessivamente, solo due sembrano i luoghi assolutamente corretti per il culto: l'Arca stessa e il tempio fatto costruire da Salomone. È poi significativo che la costruzione del tempio suggelli il passaggio da un'epoca turbolenta (segnata dall'esodo, dalla conquista della terra, dal governo dei Giudici) ad una più stabile e pacifica. Il senso di questo passaggio è rafforzato dal fatto che a costruire il tempio non sia Davide ma il figlio Salomone (šalom, "pace").

L'aldilà

È stato ipotizzato che la quasi assenza di riferimenti a riti funebri nella Bibbia possa essere dovuta ad una presa di distanza da una tradizione religiosa in cui aveva invece forte peso il culto dei morti (particolarmente dei re). I libri apodittici di fatto non prescrivono alcunché intorno ai riti di sepoltura. Pure, esiste un immaginario biblico relativo alla morte, così come si può ricavarlo dai racconti di funerali di patriarchi e re o dai Salmi (in cui abbondano i riferimenti all'oltretomba). Secondo Brichto (1973), i riti funebri degli antichi Ebrei si fondavano sul rapporto tra possesso della terra da parte dei discendenti e memoria che costoro hanno del defunto. La terra garantisce la continuità del sangue: la memoria dei discendenti garantisce attraverso i riti la sorte del defunto. Mancanza di discendenti e conseguente cessazione dei riti, ma anche lo sradicamento dei gruppi familiari, determinano un peggioramento della condizione del defunto.

Resta comunque vero, come afferma Podella (1987), che il panorama che dell'aldilà offre la Bibbia è il meno ricco tra quelli delle altre culture del Vicino Oriente antico. Il mondo dell'aldilà è indicato con il termine še'ol, un luogo oscuro, una sorta di prigione sotterranea. In certi casi, certi simbolismi si appoggiano sulla personificazione della morte, come nota Tromp (1969). A dispetto dell'importanza dei riti funebri, non si evince l'esistenza di una "ideologia della ricompensa": non c'è insomma un rapporto esplicito tra condotta terrena e sorte nell'oltretomba.

Yahweh e la monarchia
Nel corso della storia dei due regni, in rari momenti, il culto di Yahweh godette del favore dei monarchi, con tentativi di riforma in direzione yahwista, anche se sempre su incitazione di figure estranee alla monarchia, in particolare dei profeti. Tre sono gli episodi più significativi, riferibili ai seguenti re:
 Iehu, re di Israele (842-815 a.C.) in Secondo libro dei Re,  che spodestò Iehoram (849-842 a.C.): il racconto biblico lega l'iniziativa di Iehu all'intransigenza del profeta Elia e al discepolo di questi, Eliseo.
 Ezechia, re di Giuda (715-686 a.C. circa).
 Giosia, re di Giuda (640-609 a.C.) e la sua riforma, la cui portata è comunque oggetto di dibattito tra gli storici.

Il riduzionismo critico
La ricostruzione del culto di Yahweh non può non partire dal testo biblico. Gli studi sono stati spesso latori di una "riduzione", sensibile alle istanze di una religiosità ormai fortemente connotata in termini yahwisti, con l'accentuazione di un monoteismo che neppure la stessa Bibbia sembra provare. È al contrario nell'ottica della sconfessione del patto in favore di altre divinità (come Astarte, Baal o Asherah) o l'adozione da parte del popolo ebreo di pratiche ritenute "negative" dalla religione codificata posteriormente, come la necromanzia, che va letto il ribadirsi costante del berit'' (cioè, l'alleanza tra Yahweh e il suo popolo) a fronte di un rapporto tanto tormentato.

Un altro aspetto di questa riduzione da parte della critica consiste nell'appiattimento della fede ebraica nei termini di un quadro unitario che scritti così eterogenei come quelli biblici non possono offrire. Se è impossibile sperare di ricostruire le caratteristiche storiche del culto dei patriarchi (e anzi nella loro storicità "nemmeno gli studiosi più tradizionalisti credono più"), è almeno possibile rievocare quelle dell'età monarchica (1000 a.C. circa). Oltre al dato del racconto biblico, la figura di Yahweh e il suo rapporto con gli Ebrei va rivisto alla luce di nuovi dati archeologici e epigrafici, anche relativamente alla datazione dei testi biblici.

Note

Riferimenti

Bibliografia

Voci correlate

 Alleanza (Bibbia)
 Archeologia biblica
 Dio (ebraismo)
 Divinità della guerra
 Elohim
 House of Yahweh
 Kuntillet Ajrud
 Nazireato
 Nome ed epiteti di Gesù
 Nomi di Dio nel Corano
 Nomi di Dio nella Bibbia
 Shasu
 Tetragramma biblico
 Vicino Oriente antico

Altri progetti

Collegamenti esterni

Ebraismo
Divinità del cielo e del tempo
Divinità della creazione
Divinità della guerra
Divinità della salute
Divinità semitiche
Personaggi della mitologia

redpajama_set_name: RedPajamaWikipedia


text:
Hundreds of Roman gold coins discovered in Italian theatre
Hundreds of ancient Roman gold coins have been discovered on the site of an old theatre in Como in northern Italy, the Ministry of Culture said.
The coins date back to the end of the Roman Empire in the 5th century and were found in a kind of stone urn in the Cressoni theatre basement, not far from the site of the ancient city of Novum Comum.
According to Italian media, the coins could be worth millions of euros.
"We do not yet know in detail the historical and cultural significance of this discovery but this area is a real treasure for our archaeology," said Culture Minister Alberto Bonisoli on Facebook.
READ ALSO: Fayose withdraws presidential ambition
The theatre, which was inaugurated in 1870 and later became a cinema before closing in 1997, was due to be demolished to allow the construction of a luxury residence.
Authorities now plan to suspend work at the site to allow further excavations, according to local media.
foreign Italy
Ruthless Mafia boss, Toto Riina who ordered 150 'hits' dies
Second World War shell defused at Brussels airport
ISIS leader urges followers to keep fighting in rare speech
Three candidates vie for Pakistan's presidency
Police arrest 'doomsday prophet' for causing panic
South Korea's Moon urges new US-North denuclearisation talks
Pastor stabbed to death during church service
Drug smuggler faces retrial as court says 15 years is too lenient


text:
Q: Unable to get a non-model field in the validated_data of a Django Rest Framework serializer I have an ItemCollection and Items in my Django models and I want to be able to remove Items from the collection through the UI. In a REST PUT request I add an extra boolean field deleted for each Item to signal that an Item should be deleted.
The correct way to handle this seems to be in the update method of the Serializer.
My problem is that this non-model deleted field gets removed during validation, so it is not available anymore. Adding deleted as a SerializerMethodField did not help. For now I get my deleted information from the initial_data attribute of the Serializer, but that does not feel right.
My current example code is below. Does anybody know a better approach?
Models:
    class ItemCollection(models.Model):
        description = models.CharField(max_length=256)

    class Item(models.Model):
        collection = models.ForeignKey(ItemCollection, related_name="items")

Serializers:
    from django.shortcuts import get_object_or_404
    from rest_framework.views import APIView
    from rest_framework.response import Response
    from rest_framework import serializers
    from models import Item, ItemCollection

    class ItemSerializer(serializers.ModelSerializer):

        class Meta:
            model = Item

    class ItemCollectionSerializer(serializers.ModelSerializer):

        items = ItemSerializer(many=True, read_only=False)

        class Meta:
            model = ItemCollection

        def update(self, instance, validated_data):
            instance.description = validated_data['description']
            for item, item_obj in zip(
                   self.initial_data['items'], validated_data['items']):
                if item['delete']:
                    instance.items.filter(id=item['id']).delete()
            return instance

    class ItemCollectionView(APIView):

        def get(self, request, ic_id):
            item_collection = get_object_or_404(ItemCollection, pk=ic_id)
            serialized = ItemCollectionSerializer(item_collection).data
            return Response(serialized)

        def put(self, request, ic_id):
            item_collection = get_object_or_404(ItemCollection, pk=ic_id)
            serializer = ItemCollectionSerializer(
               item_collection, data=request.data)
            if serializer.is_valid(raise_exception=True):
                serializer.save()
            return Response(serializer.data)

And an example of the json in the PUT request:
    {
        "id": 2,
        "items": [
            {
                "id": 3,
                "collection": 2,
                "delete": true
            }
        ],
        "description": "mycoll"
    }

A: You can add non-model fields back by overwriting the to_internal_value fn:
def to_internal_value(self, data):
    internal_value = super(MySerializer, self).to_internal_value(data)
    my_non_model_field_raw_value = data.get("my_non_model_field")
    my_non_model_field_value = ConvertRawValueInSomeCleverWay(my_non_model_field_raw_value)
    internal_value.update({
        "my_non_model_field": my_non_model_field_value
    })
    return internal_value

Then you can process it however you want in create or update.

A: If you're doing a PUT request, your view is probably calling self.perform_update(serializer). Change it for
serializer.save(<my_non_model_field>=request.data.get('<my_non_model_field>', <default_value>)

All kwargs are passed down to validated_data to your serializer.
Make sure to properly transform incoming value (to boolean, to int, etc.)

redpajama_set_name: RedPajamaStackExchange


The Driftwood Theatre Group, Ontario's outdoor summer-touring theatre company, is searching for a Wardrobe Assistant for their upcoming Bard's Bus Tour. Contract runs from June 3 to July 21, 2019.
Under the guidance of the Head of Wardrobe, the Wardrobe Assistant is part of a small team that will realize the costume designs for the summer season. The Wardrobe Assistant will be directly involved in interpreting the Costume Designer's drawings, purchasing materials, drafting patterns, wardrobe assembly and alterations, costume fittings and repairs.
Experience in costume/clothing making, pattern drafting, cutting, stitching and alterations required. Suitable for students in theatre or fashion design/technique programs.
Driftwood Theatre is dedicated to reflecting Canada's rich diversity on and off stage for audiences across Ontario. Although Driftwood welcomes all qualified submissions, priority will be placed on candidates who are aboriginal students, newcomer/refugee students, students with disabilities and students who are members of visible minorities.
Keepin' it Green: Email submissions only.
Submissions sent by regular post will not be considered.


An amendment to the VAT law was published in the Government Gazette of the Republic on the 19th October 2012 and refers to the refund of VAT amounts together with interest. The provisions of this Law will come into effect from 19th February 2012 and will be applicable to claims made in relation to VAT periods following the date of enforcement.
The amendment provides that when a claim for a refund of VAT is made by a taxable person and this refund is overdue for more than four months from the date the claim was made, the person is entitled to a refund of the principle amount and interest, which will be calculated from the end of the four months.
A taxable person is entitled to a VAT refund together with interest if the delay in refunding the principle amount was not the result of the taxable person's actions/ omissions and the refund has been overdue for more than four months from the date of the claim (extended to eight months in case there is an investigation from the VAT Commissioner).


Every Cuaba is made in the distinctive shape known as a double figurado, the style that was all the rage for Habanos at the end of the 19th century. Comprised of a medium to full flavoured blend of filler and binder leaves from the Vuelta Abajo zone and made using the Tripa Larga, Totalmente a Mano – long filler, totally by hand- technique.
Five stars. These are the tastiest of all the Cuabas, in my opinion. I got two boxes of Exclusivos from Cuba but despite the huge price difference, still prefer the rich full bodied Generosa. Prefer them to Cohibas, actually.


text:
Lucknow Music in the Fields weathers storm, celebrates 10 years
Ryan Berry
Published on: August 28, 2018 | Last Updated: August 28, 2018 1:42 PM EDT
Lucknow Music in the Fields Saturday night line up brought big stars to the stage included Aaron Pritchett Saturday August 25, 2018. (Alana Rozon/Ryan Berry photos)
The 10th year of Lucknow's Music in the Fields brought more of the hottest country stars to the community and included Brett Eldredge Brett Kissel, George Canyon, Gord Bamford, Meghan Patrick, Aaron Pritchett, Aaron Goodvin, The Reklaws and an added bonus to get things underway was DJ Johnny Rivex.
Campers and Music in the Field fans began to pack the camp grounds Thursday Aug. 23, 2018 to begin their weekend stay and take in the festivities.
The rain did not dampen the spirits of the the performers over the weekend which reflected and rubbed off on the enthusiastic crowd.
The concert grounds known as 'Graceland' was filled with country fans, food vendors and everything participants have come to expect from the Music in the Fields event which reaches the 10 year in existence milestone.
For more information visit musicinthefields.ca
Brett Eldredge works the crowd as one of the headliners during Music in the Fields on Saturday August 25, 2018.
Saturday highlights during Lucknow Music in the Fields included Brett Eldredge who performed with Gord Bamford and Aaron Pritchett on Saturday August 25, 2018.
Lucknow Music in the Fields reaches the 10 year mark and celebrated with a big line up of country stars from August 23-25, 2018.
Saturday night entertainment during Lucknow Music in the Fields included Brett Eldredge, Gord Bamford and Aaron Pritchett on Saturday August 25, 2018.
Lucknow Music in the Fields wraps up one of the most successful years and turns 10 years old bringing a wide variety of stars to the stage from August 23-25, 2018.
Antique Cars tour through Huron-Kinloss	 Lucknow's Livingston, London Badgers club take national gold


Asmara — Eritrean community festival in Australia that was underway from 11 January under the theme "New Era for Higher Development" concludes on 13 January with enthusiasm.
The 19th annual festival that was attended by nationals from all ages was featured with cultural and artistic performances, sports competitions and various entertaining programs.
At the festival seminar was also organized with a view to strengthen organizational capacity of national organizations in congruent with the new era of peace and cooperation.
Mr. Tekeste Mehari, General Consul at the Eritrean Embassy in Australia and New Zealand, handed over prizes to winners of various competitions.
In the same vein, the National Union of Eritrean Women branch in Cologne, Germany, organized an event on 12 January in connection with the International Day of the Disabled under the theme "Pledge for Bright Future".
At the program that was highlighted with cultural performances, Ms. Dehab Eyasu, the Chairwoman of the union branch, delivered message of the National Association of Eritrean War Disabled Veterans.
At the event, the participants of the program contributed 1,600 Euros in support of the war disabled veterans.


As we bowed our heads and listened to Bitty give thanks in her own little language while covering her eyes like she was playing a game of peek-a-boo, I caught a glimpse of our dinner guest, Emma Grace's friend, smiling to herself. Sharing meals around the dinner table has always been a top priority in our home. Some of our best conversations and favorite memories have occurred at the dinner table. And last night was no exception.
Most of our meals are far from the Norman Rockwell ideal, but somehow they seem far more richly colored. There's always a lot of chatter and usually a bit of complaining, but there's a power of oneness that occurs when we all gather together and share.
Interestingly, the dynamics are quite the same… even with company.
Last night, as the dinner conversation turned to Beau sharing his "spooky stories", I watched Emma Grace's friend marvel in the magic. "Spooky stories" are one of Beau's favorites and involve the whole family making spooky noises when they hear their name called. We're all too familiar with this ritual, but for our dinner guest, this was new territory. Our new friend didn't miss a beat when she heard her name and responded with her best spooky sound.
It was in this moment that I realized how good the company we keep is.
Growing up, I had very little exposure to people with intellectual disabilities. And until Beau was born, knew very little about Down syndrome. We quickly learned that having an intellectual disability is just ONE of the things that makes our children unique and special and that we are all much more alike than different.
That's a very easy conclusion to come to when you're talking about your own family.
What constantly amazes me, is how our friends have embraced this philosophy, too. And what's even more incredible is the way our friend's children have embraced it.
By that measure, we have already been lifted to the Heavens.
Beau asks for very little in life. To Beau, moments matter more than material possessions. He loves playing hide and seek, dancing with his sisters and taking very long showers. So when he recently became fixated on owning a collection of Toy Story toys, I couldn't resist jumping in the car and heading straight to Toys R Us.
The car ride was rich with conversation about how he couldn't wait to get there and he must have thanked me no less than 10 times for taking him. With a proud refusal to ride in the shopping cart, Beau and I marched into the store like the king and queen of the prom. The wonder and excitement of aisle after aisle of new toys was not lost on my little guy. While he was clearly on a mission to find "Woody" and friends, he enjoyed each and every toy he encountered…sitting and talking to "Super Grover", watching the penguin from Happy Feet tap his toes, making the dinosaur roar and laughing with one of his favorite Madagascar 3 characters, "Alex".
When we finally arrived at the Toy Story display, my heart sank. The inventory was sub-par and I was sure we were about to have a melt down. But Beau was hardly disappointed. In that moment, it became clear to me that this trip to Toys R Us was not really about bringing home something new, but rather enjoying what we already had….each other.
Tonight, my mind is whirling with memories we made today. Watching Beau move from one toy to another, laughing and engaging them as if they were old friends is something I will never forget. And perhaps most interesting of all, the only toy Beau asked to bring home was a four dollar slinky.


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text:
package org.openxava.annotations;

import java.lang.annotation.*;

/**
 * The reference is not displayed inside a frame.

 *
 * Applies to references.

 *
 * Example:
 *

 *  @ManyToOne
 *  @NoFrame
 *  private Seller seller;
 *

 *
 * @author Javier Paniza
 */

@Retention(RetentionPolicy.RUNTIME)
@Target({ ElementType.FIELD, ElementType.METHOD })
public @interface NoFrame {

	/**
	 * List of comma separated view names where this annotation applies.

	 *
	 * Exclusive with notForViews.

	 * If both forViews and notForViews are omitted then this annotation
	 * apply to all views.

	 * You can use the string "DEFAULT" for referencing to the default
	 * view (the view with no name).
	 */
	String forViews() default "";

	/**
	 * List of comma separated view names where this annotation does not apply.

	 *
	 * Exclusive with forViews.

	 * If both forViews and notForViews are omitted then this annotation
	 * apply to all views.

	 * You can use the string "DEFAULT" for referencing to the default
	 * view (the view with no name).
	 */
	String notForViews() default "";

}

redpajama_set_name: RedPajamaGithub


Diaristic Notations: It isn't what you plan.
I told a priest about a Southern India vegetarian restaurant. He said he didn't like Indian food... and then went on to tell me the other foods he didn't like. I asked him about the Buddhist idea of "no preferences" and he said that he tries. Then he asked the head priest if he liked nut bread, knowing that too much of that was served at the monastery where they used to reside. The head priest said that he liked it (or maybe he said he hated it). In any case, I asked, what about the buddha who had no preferences? He said that all those buddhas are dead.
Yesterday I had big plans. I was going to pick up an art work from an exhibition, get an "over 65" bus pass, buy some secret ingredient (tapioca flour) for my soon to be successful (I hope) experiment with making perfect non-gluten bread, and see the Henry Horenstein photo exhibit. My challenge was not to waste a lot of time or gas.
I knew that you got the bus pass from the main office for Austin Metro. It was on the East side of Austin. So I went there, only to find out that I was wrong... it was downtown. I thought of the positives... that I had now seen a part of Austin new to me, and I had an opportunity here to have a disappointment and to let it "roll off my back" as Jeanie told me to do once in St. Louis.
Then I took off to the Horenstein exhibit (which I enjoyed tremendously). Animals shot at zoos and aquarians. I thought it was between where I was, and downtown. I set my GPS to the new location, and discovered that I passed downtown towards the west side to get there. Oh well, I thought, next time I'll know better.
Then I went to pick up my artwork, which was not only in downtown Austin near the other Metro office, but included free parking for the day. After returning to my car and wrapping the work in my yoga mat, I decided to walk to the Metro office. I got the pass, and then realized that I would have to ride the bus six times over the next two years to pay for it ($3). I was then within walking distance to a couple of museums. So I walked to the first one, which turned out to be further than I remembered. This is good, I thought, I get to walk more. On the way I found a third museum. It was closed while they were setting up an exhibit.
Then I got there (or at least where Google said it should be, and found a deserted museum. I checked Google again and concluded that when it merged with a second museum it had actually dissolved into nothing. Oh, great, I though, another opportunity to not get disappointed.
So then I went to the museum that it had merged with. I didn't think I'd have to pay there because I had donated a work to them for a future exhibit. I got there and the door had a padlock on it. I figured that this must be the wrong door... so I walked to the other side of the museum and found the door locked. Then I walked back to the locked door and read the sign. Not open until today. Another opportunity to enjoy the nice sunny day in Austin, I thought.
At City Hall, where I had my artwork, I got to see the folks who were occupying City Hall. Countless sleeping bags were set up on the steps, and two guys were throwing a football back and forth. Four cops were giving a hard time to a guy who'd been drinking. Throughout my walk through the downtown area I found an interesting assortments of street people and home people. It took a second look sometimes to tell the difference.
Finally, I returned to my car at City Hall, and drove off to Natural Grocers to get the Tapioca and some organic short grain rice (much better than long grain). I found also some non-gluten pretzels... that I shouldn't have bought... and if I bought, shouldn't have eaten. But I did and I did.
This might have sounded like a shaggy dog story... but it was really a great day. Lots of disappointments took me to see things I've never seen, and an opportunity to "go with the flow" rather than to lament that life isn't how I planned.
P.S. Thanks to Angela for telling me about a cool new 99¢ iPad program called "Artpad" that I used to make the image above.
You are a prince of wisdom to allow these disappointments to pass so easily. H.
Everything we do is about everything we are which is about everything we experience.


text:
Corynoneura diara är en tvåvingeart som beskrevs av Roback 1957. Corynoneura diara ingår i släktet Corynoneura och familjen fjädermyggor.

Artens utbredningsområde är Utah. Inga underarter finns listade i Catalogue of Life.

Källor

Fjädermyggor
diara


text:
Marathon fundraising year for Leicestershire man
Sileby resident Andy Yorke plans to complete not one, not two but three epic runs for the National Deaf Children's Society this year.
Andy kicked off his year of fundraising when he completed the Rutland Half Marathon on Sunday, 14 April, starting and finishing in Barnsdale and circumnavigating Rutland Water, achieving a creditable time of 2 hours 1 minute.
Andy, 47, works at a corporate travel company as a section manager. He lives in Sileby with his wife Sarah. They have two grown up children, Tom, 19, and Olivia, 18.
Andy's next challenge will be the iconic Great North Run on 8 September and his marathon year will finish with the Leicester Half Marathon on 6 October.
Andy said: "I decided to support the National Deaf Children's Society when I looked into the work you do as a charity and realised how good a cause it is. So when looking at doing the half marathons it made sense to try and raise some money for you.
"I've been running now for about a year and the Leicester run last year was my first half marathon ever. Now I have the bug for it I'm doing three this year – and then who knows what next year will bring!"
John Larkin, who supports fundraisers like Andy at the National Deaf Children's Society, said:
"We can't thank Andy enough for his exertions on our behalf. Deaf children across the UK are growing up with the support they need because of the fundraising that people like Andy have done for us."
Those wishing to support Andy's fundraising efforts can do so via his Just Giving web page: https://www.justgiving.com/fundraising/andy-yorke
40 Years Running: Leicester Marathon
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In addition, we are equipped with a state of the art, heated down draft paint booth, and a paint mixing room which provides a ventilated work area for superior quality finishes.
At AC Auto we know how important our environment is to all of us that is why we pride ourselves on being a completely 'green' body and mechanical repair shop. Using Waterborne paints helps us to keep that distinction.