The question as to whether freedom of religion in all its aspects is adequately protected in any society can be answered by a careful examination of the relevant doctrines and practices of its legal system. There are significant sources for the protection of religious liberty in Israeli law. There have also been various efforts to incorporate religious norms or restrictions that reflect religious sources into the law of the land and an evaluation of these is part of any investigation of Israel's adherence to principles of freedom of conscience and religion.
It is proposed to examine freedom of religion from a number of aspects. In the opening sections, the report will analyze the scope of protection of religious liberty and the constitutional and legal norms which provide that protection. The paper will also discuss the relationship between religion and state in comparative perspectives. Special attention will be paid to the contribution of the Supreme Court to the protection of religious freedom. The latter part of the paper will discuss the state funding of religious institutions.
One in ten Israeli individuals identify themselves as Haredi, and one in ten identify as Orthodox as well. One in seven Israelis identify as Traditional Orthodox, and 23% of the population identifies as Traditional. This shows that a majority of Israelis consider themselves to be religious at least somewhat, and that only 44% identify as secular.
The Palestine Mandate of 1922 contained a number of provisions ensuring freedom of religion and conscience and protection of holy places, as well as prohibiting discrimination on religious grounds. Further, the Palestine Order in Council of that same year provided that "all persons ... shall enjoy full liberty of conscience and the free exercise of their forms of worship, subject only to the maintenance of public order and morals." It also lays down that "no ordinance shall be promulgated which shall restrict complete freedom of conscience and the free exercise of all forms of worship."1 These provisions of the Mandate and of the Palestine Orders in Councils have been recognized in the Israeli legal system and are instructive of Israeli policy in safeguarding freedom of conscience and religion.
"Every person in Israel enjoys freedom of conscience, of belief, of religion, and of worship. This freedom is guaranteed to every person in every enlightened, democratic regime, and therefore it is guaranteed to every person in Israel. It is one of the fundamental principles upon which the State of Israel is based… This freedom is partly based on Article 83 of the Palestine Order in Council of 1922, and partly it is one of those fundamental rights that "are not written in the book" but derive directly from the nature of out state as a peace-loving, democratic state6'… On the basis of the rules – and in accordance with the Declaration of Independence – every law and every power will be interpreted as recognizing freedom of conscience, of belief, of religion, and of worship"7.
Israel's Supreme Court has not yet ruled squarely on the issue of the protection of religious liberty under the Basic Law: Human Dignity and Liberty. However, several decisions and other writings by some of the Justices indicate support for the view that the general right to human dignity protected by the Basic Law includes, inter alia, freedom of religion and conscience, which consequently has the status of a supreme, constitutional legal norm.8 Thus, for example, during the Gulf War, the Supreme Court ruled that when supplying gas masks, the government should endeavor to supply special masks for religious men who maintain beards out of religious conviction.
The Basic Law: Human Dignity and Liberty refers to a "Jewish and democratic State". However, Judaism has not been proclaimed the official religion of Israel. Rather, the law and practice in Israel regarding religious freedom may best be understood as a sort of hybrid between non-intervention in religious affairs, on the one hand, and the inter-involvement of religion and government in several forms on the other, most notably by legislation establishing the jurisdiction of religious courts of the different faiths in specified matters of "personal status" by government funding of authorities which provide religious services to several of the religious communities; and by a series of legal institutions and practices which apply Jewish religious norms to the Jewish population.
Israel protects the freedom of Jews and non-Jews alike to engage in their chosen form of religious practice or worship. Likewise, in most cases the application of religious precepts by institutions of the State, such as in the prohibition of work on religious days of rest, does not compel Jews or non-Jews to violate the precepts of their chosen faith. However, freedom of religion is not an absolute right, but rather is subject to limitations and derogation. Thus, freedom of religion must be balanced with other rights and interests, and may be restricted for reasons of public order and security. In practice, however, Israeli authorities have exercised their power with great caution.
Religious institutions in Israel enjoy wide state financial support, in the form of both direct funding and tax exemptions. Both forms of state support are not uniform with regard to the various religious communities. However, the lack of official recognition of religious communities does not affect the ability of these communities to practice their religion freely or to maintain communal institutions. Furthermore, in its endeavor to enhance freedom of religion, Israel has permitted its Muslim citizens, by arranging for them to bear Jordanian travel documents, to pass through countries that do not have relations vis-à-vis Israel, in order to fulfill their commandment of pilgrimage to Mecca. Similarly, leaders of some of the Christian communities in Israel are also leaders of Christian communities in Arab countries; Israel, for its part, consistently maintains a policy of not intervening therein, allowing visits by religious figures across the border to enable these communities to manage their affairs.
Many provisions of Israeli statutory law are devoted to the protection of holy places and sites that serve for prayers and, other religious purposes.9 It is an offense under penal law to cause damage to any place of worship or to any object sacred to any religion with the intention of affronting the religion of any class of persons. There are, for example, penal sanctions for trespass on places of worship and burial, for indignity to corpses, and for disturbances at funeral ceremonies. The Supreme Court has dealt very stringently with acts which offend religious sentiment.
The prevailing view in comparative international law is that the establishment of religion and its recognition by the state, or the separation of religion from the state do not, as such, violate religious freedom or constitute unlawful discrimination for religious reasons or religious intolerance. The nature of the regulation matters and the measure of statutory protection of religious freedom do not vary with states where separation exists or where there is a state-recognized religion.
Many countries, which separate church and state nevertheless grant exemptions from certain legal duties such as military service on grounds of religious beliefs, while other countries, which have a state-established religion, do not. The relationship between church and state has no significant effect on the free exercise of religion and, thus, the International Draft Convention on the Elimination of All Forms of Religious Intolerance provides that neither the establishment of a religion, nor the separation of church from state, in and of itself, is an interference with the freedom of religion, unlawful discrimination on religious grounds or religious intolerance.
Of course, if in consequence of the state's recognition a particular religion or its adherents are given preferential treatment over other religions or over persons who are not members of it, this involves an infringement of the principle of religious freedom, which requires the equal treatment of all religions. The same applies where the separation of religion and the state lead to preferential treatment of people with no religion, or disbelievers, as against others.
It should be noted that, irrespective of state recognition of a particular religion, the religious beliefs of the majority of the population inevitably affect the life of the state. In the United States, for instance, this phenomenon is reflected in the prescription of Sunday as the weekly day of rest. By contrast, in Israel it is Saturday, and the Jewish festivals are also rest days. (The right is reserved to non-Jews to choose the rest day customary among them.) In Israel, the phenomenon is also manifested in the status enjoyed by the Chief Rabbis.
The relationship between state and religion can be reflected in different forms. We can divide these forms into five models: the theocratic model, the absolute-secular model, the separation of state and religion model, the established church model, and the acknowledged religions model.
Two of these mentioned models are non-democratic: the theocratic model and the absolute secular model, which are the most extreme models.
A modern theory of law and government rejects these sorts of non-democratic models. The democratic state must promise and preserve the freedom of religion, which is defined as the freedom of any religion to maintain its religious activity and the freedom of any person to maintain his faith and religion and to fulfill its commandments and rituals10. Another right that a democratic state must promise is the freedom from religion, which is the freedom of any person not to fulfill the commandments of the religion. The private person is not obliged to any religious duty, religious institute, or religious ritual, he is free of any religious restriction, and he has every right of speech, belief and equality in front of the law.
The foundation of the democratic state is a secular law: the law that rules is the secular law, which had been accepted and determined in a democratic way by a legislation in a democratic parliament and which does not contradict to the principles of the democracy11.
The first democratic model is the separation of state and religion model. The idea is that there is a distinction between the government and religious principles.
The second model is the established church model, which means that the state recognizes a certain religion and a certain church as the state's national church. This recognition does not mean that other religions are prohibited or that a person must be a member of the established church, but that the state formally prefers a certain religion and gives it a priority over other religions. It can be expressed in the state's financial support to institutions of this religion, in benefits given to the members of this religion, etc.
Examples for states that adopted this model are: England (the Anglican Church is the Church of England); Denmark, Norway, Iceland, Finland (the Anglo-Lutheran Church); Greece and Bulgaria (the Eastern Orthodox Church).
The third democratic model is the acknowledged religions model. The state in this model does not recognize one formal religion; a formal national state's church does not exist. The state's approach in the matters of state and religion is a neutral approach.
The United States of America adopted the separation of state and religion model, and, in fact, the U.S. is the common example for this model. The first amendment of the federal constitution held that "Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof". Literally, this clause does not constitute a regime of separation. However, this section was interpreted as the adoption of the separation model. The interpretation was based on two important parts of the section: the Establishment Clause and the Free Exercise Clause.
It should be mentioned that the fact that the United States adopted the separation method does not mean that the approach toward the religion is hostile. On the contrary, the American society is very religious, and anti-religious groups are considered marginal.
The religiousness of the American society can be found in all areas of life, for example: some of the formal holidays are Christian, and in Good Friday the flag is lowered to the memory of Jesus' crucifixion; the words "In God We Trust" are written on every currency and every bill; the oaths of trust of the President, Ministers, judges and Congress members conclude with the words "So Help Me God"; Congress meetings begin with a prayer; Priests and Rabbis serve in the army; and churches are released from paying taxes.
An analysis of all of these religious characteristics reveals that state religiousness is mostly not of a specific religion, but rather a reflection of the faith in one god [and not particularly in Jesus]. This is a kind of a new religion, a "civil religion" that contains components of many different religions, although it is closer to Christianity than to any other religion12.
Allegedly, this religiousness of the society contradicts the separation principle, or at least the aim of the separation. But, in fact, there is no conflict between those two principles. The separation's aim is to ensure that the pluralism of religions and views is respected and preserved.
England, on the other hand, adopted a different answer to the question of the link between state and religion: the Established Church Model.
The King (or the Queen) is the head of the Established Church, and he must be Anglican in order to rule the kingdom. He cannot convert his religion. In his Coronation Oath, he pledges to maintain the Protestant Reformed Religion established by the law13, and to declare himself as the "Defender of the Faith", which is the Protestant-Christian Faith.
The State of Israel recognizes the following religions: Jewish, Christian, Muslim, Druze and Baha'i. Within the Christian religion the following denominations are recognized: Greek Orthodox, Greek Catholic, Latin (Roman Catholic), Armenian Orthodox, Armenian Catholic, Maronite, Syrian Orthodox, Syrian Catholic, Chaldaic (Catholic) and Evangelical Episcopal (Anglican).
Three denominations have applied for State recognition: the Ethiopian Orthodox, the Coptic Orthodox and the United Churches Council of Israel, which is the umbrella organization of Protestant churches in Israel. Their applications are still pending. In the past, three other applications, those of the Druze, the Baha'i and the Evangelical-Episcopal, were accepted.
Apart from the peculiar nature of Judaism, there is the difficulty attending separation, which flows from the approach of the law in Israel to matters of personal status. This approach, predating the establishment of the state, rests on religious affiliation, religious law, and religious jurisdiction.
The integration of religion and state in Israel is visible in many fields, some expressly regulated by statutory law18 and some relying on a legal regulation. Among them are the application of a religious test to the Law of Return19, which provides for automatic Israeli citizenship to Jews wishing to reside permanently in Israel; the exclusive application of religious jurisdiction and religious law in matters of marriage and divorce20; the conduct of religious education financed out of state funds21; and the establishment of a special Ministry of Religious Affairs22.
The most difficult problem relating to religious liberty in Israel is posed by the imposition of religious norms and restrictions of a religious nature on all Jews, whether or not they are religiously observant.
"This opinion involves the much-debated issue of whether the state may legislate morality or compel a moral norm. With regard to Jewish law, Justice Landau has proposed to distinguish between 'rules which prescribe man's behavior to his fellow man, and those which affect the relationship between man and Divinity.'23 On this view, coercion of the former upon nonbelievers does not derogate from freedom of conscience and religion. The difficulty I find with this distinction is that it implies that there would be nothing wrong with the enforcement of conduct, religious in origin and in substance, provided only that it concerns human relations."
Justice Moshe Silberg has distinguished between the "rational" and the "credal" commandments of Judaism.24 While the former may, in his opinion, rightly be enforced on the public without prejudicing religious freedom, the coercion of the latter does not offend against that freedom. Again, I cannot agree with this distinction. That a religious norm is rational does not justify its compulsion until it has won the social approval required to render it a norm binding upon society. It is possible also for such societal approval to be gained by credal norms.
Israeli law, at present, provides examples of coercion of religious law that are not accepted norms within Israeli society. The application of Jewish law to marriage and divorce, and the subjection of citizens and residents to the exclusive jurisdiction of the religious courts in such matters, is an improper coercive enforcement of a religious norm. And the very necessity to marry before a religious authority results in a number of restrictions of wider ambit. A woman who has left the faith loses property rights. The marriage of a Cohen, a man whose descent is traditionally traced to the ancient priesthood and a divorcee is forbidden. None of these matters are to be found in any statute.
In legal terms, the difference between religious norms, which are not part of the societal consensus, and norms with religious roots, which have been adopted by the society, assumes the form of the secular primary-purpose test. If the primary purpose meant to be served by the law is secular – that is to say, is acceptable to enlightened members of society – no improper coercion is involved, even if a religious purpose is incidentally served. For instance, the designation of Sunday as the general day of rest in the United States would prima facie constitute the coercive enforcement of a Christian religious norm on the entire population, but since the primary purpose is a secular one, the incidental result of enforcing a religious norm does not invalidate such a law.
A special problem arises with what are termed in Israel cultural or national-religious norms. Certainly, religious freedom is consistent with the imposition of national or cultural norms that bind a society to its historic values and cultural heritage. The intermingling of national and religious elements in Judaism requires, however, that a distinction be drawn between purely religious norms and norms which display national features.
National-religious norms are enforceable upon individuals only when they have secured societal consensus. However, their introduction into official state institutions may be warranted, even when their enforcement upon the individual citizen is not justified. Thus, the State of Israel may properly require that Jewish symbols and values should be preserved by governmental authorities and the official representatives of the state in the course of their duty even though these may lack the consensus which would transform them into norms binding on all citizens. Analogously, it is my view that the observance of the dietary laws in the army is justified, not because military standardization and national unity make it undesirable to set up two kitchens in every army unit or because there is no hardship involved in non-observant soldiers eating kosher food while the alternative policy creates severe hardship for many soldiers. The observance of the dietary laws in the army can be justified on the ground that it forges a bond with the past of the Jewish people by means of one of the most conspicuous of Jewish symbols.
The solution to the dilemma faced by religious groups following the passage of the Basic Laws and its near-neutralization of any contradictory legislation, was found in the amendment to the Basic Law: Freedom of Occupation, in the Mitral case.34 This amendment added section 8, which enables the legislature to pass a law that impairs rights that are accorded by the Basic Law: Freedom of Occupation, explicitly or implicitly, without conforming with the strictures of the restrictive clause. The law had to be passed by a majority of 61 Knesset members, and had to contain this rider: "in spite of that which is stated in Basic Law: Freedom of Occupation." This amendment led to the adoption of the Import of Frozen Meat Law, 1994.
Passage of the amendment to the Basic Law: Freedom of Occupation constitutes a step back from the passage of the two new Basic Laws. It resulted from the government's desire to appease the religious elements in the Knesset. In addition, prior to the passage of the Basic Laws, there had been a general policy not to allow the import of non-kosher frozen meat, and the new legislation restored the status quo ante.
Analysis of the measure of protection of civil rights in matters of religious practice indicates that the judicial branch, and first and foremost the Supreme Court, has been the chief contributor over the years toward the enhancement of the quality of civil rights in matters of religious practice in the State of Israel. The judicial rulings of the Supreme Court, primarily in its capacity as the High Court of Justice, are the outgrowth of processes that have been underway in Israeli society over the years, which modified patterns of public behavior in various areas. In the wake of these changes in society, petitions were brought before the Supreme Court by public groups and private citizens. These petitioners have played an important role in enhancing civil rights in matters of religious practice, for it is due to their intervention that the various issues were brought before the High Court of Justice, providing the court an opportunity to give these positive social developments a judicial seal of approval. The dynamic process of providing judicial approval of social processes that enhance civil rights in matters of religious practice applies not only to the High Court of Justice but also to the judicial decisions handed down by the courts and the Supreme Court in civil and criminal actions.
As a continuation of this trend, the Supreme Court also avoided handing down any clear decision on the issue of drafting yeshiva students, when the question again came up before it in 1997.44 The Supreme Court justices determined that the present-day arrangement was unreasonable, but they avoided taking the next step of declaring the arrangement null and void. They sufficed by allotting the Knesset one year's time to enact appropriate legislation on this matter, in contrast to the existing situation in which draft exemptions for yeshiva students are regulated by an administrative decision made by the defense minister.
Governmental funding for religious institutions has different sources within the government. Various ministries provide this financial support, including the Ministry of Religious Affairs, the Ministry of Education, the Ministry of Internal Affairs, the Ministry of Labor and Social Welfare, and other ministries that allocate budgets for specific issues, that eventually contribute to the development of those religious institutions.
The main supporter, however, is still the Ministry of Religious Affairs, whose budget is mostly designated for the ultra-orthodox (Haredi) educational and social services, the religious educational institutions (yeshivot), religious youth movements, the religious culture institutions (which are institutions that hold Torah lessons for the ultra-orthodox public) and the religious research institutions45. A much smaller part of the Ministry's budget is designated for services to the whole public, such as synagogues or mosques, the Chief Rabbinate, the religious courts and development of cemeteries of all religions. It should be mentioned that the religious education system is supported also by the Ministry of Education.
In the past, the government included in the Budget Law a list of the sums allocated to religious institutions by name. This grant system created a great controversy, raised severe political criticism, and therefore was changed by an amendment to the Budget Foundations Law. The amendment provided that the Budget Law would provide for an inclusive sum of support for every category of public institutions, which would be equally distributed to all institutions included in that same category46. Although the amendment apparently aimed at achieving a fair and equal allocation, actually the equal distribution was not achieved. The government could continue the discrimination of different public institutions, and could grant greater allowances to religious education institutions (yeshivot). The discrimination was still possible due to the formulation of the law; the equal allowance duty applied only to the institutions in the same category, and the government was not obliged to equality of different categories. Another deviation from the equality principle was the fact that an explicit section of the law excepted two institutions ("The Independent Education System of the Ashkenazi" and "The Sephardi Centre of Fountain of Religious Education in Israel"), which are religious Haredi education networks, and allowed the government a large support for them. They have become much bigger educational systems as a result of the big budgets they get from state sources. They offer education for lower or no fees, though they do not have a high quality education.
The system of distribution of funds was challenged in the Court. An association named Ma'ale appealed to the Supreme Court after its request for allocations had been denied47. This association was a non-profit organization whose activity focused on "organizing and maintaining religious services by combining the Torah of the Israeli people, the Israeli nation, the land of Israel and the State of Israel". It requested allocations by virtue of the budget section that was concerned with cultural activities for the Haredim. The Supreme Court dismissed the petition. Justice Barak (now the President of the Supreme Court) reviewed the legal arrangement and decided that it is valid. The law, according to his reasoning, properly expressed the principle of equality in distribution of allowances and in the authority's duty to act according to equality and reasonable guidelines and clear, relevant and equal criteria. I respectfully disagree with this approach. In his opinion, Justice Barak failed to examine the actual discrimination in the allowances' distributions and the priority that was clearly given to the categories including the Haredi institutions48. He also dismissed the arguments of Ma'ale association, by determining that the association is not a Haredi one49, and therefore is not allowed to receive the allocations.
The question was raised again in 1995, when the State Auditor Report was published50. The report showed that the Amendment to the Budget Foundations Law had not solved the serious disorders in the field of financial support given to religious institutions. The Ministry of Religious Affairs could still support "preferred" institutions, motivated by political considerations, in the disguise of legal equal criteria. The Report described and criticized serious violations and disorders in the allocation system. For example, the Ministry paid for various organizations for their activity despite the fact that it was clearly known that these organizations' reports had been false. In many cases, the Ministry disregarded the fact that organizations had not fulfilled the required terms. Another violation was the fact that the Ministry ignored the finding of its own internal audit unit. Even when the Ministry found there had been almost no activity in the institutions of the organizations that requested support, the Ministry supported them. The report found that the Ministry had failed in its duty as a public trustee and as responsible party for public funds and their fair and equal distribution51.
At that time, this author was appointed as Minister of Religious Affairs. I decided to set up a public committee, headed by Professor Avraham Friedman, to review the appropriate criteria for financial support of the Ministry. Another decision was to cut off immediately the support until the committee had published its Report. The Committee's Report was published in August 199552.
This situation causes a continuous debate. There are scholars who claim that the lack of separation results in the absence of "freedom from religion", which is, as described above, a fundamental value in a democratic state, and in the system of fundamental civil rights.
Thus, every citizen in Israel is subject to the authority of religious institutions in matters of marriage and divorce even against his will56. There is no civil alternative for religious marriage. The situation creates difficulties, especially when religion forbids the marriage of a couple (such as in the case of a divorced woman and a Cohen), but also in the case of a secular couple that refuses to marry in a religious ceremony57. This legislature's choice of an exclusive form of religious marriage violates freedom of marriage, but also freedom from religion, because it obliges the couple to get the services of a religious agency in its most intimate hour58.
Another example of the deprivation of the freedom from religion which results from the lack of separation, can be found in the subject of the "Sabbath" (Saturday) the day of rest, and especially concerning the issue of opening businesses on the Sabbath. Until 1990, the law authorized the municipalities to regulate the opening and closing of shops, workshops, cinemas and other places of public entertainment and to decide the opening and closing hours on holidays59. According to this law, many municipal bylaws were enacted, which forbade the opening of businesses on the Sabbath60. This bylaw was reviewed in the court61 and was declared void, because it limited the freedom of religion (which also includes the freedom not to believe); this limitation can only be effected by the authorization of the legislature (the Knesset). In response to this decision, the Government, which was supported by a coalition composed also of religious parties, advanced an amendment to the Municipalities Ordinances, that in fact reversed the court's decision, and allowed the municipalities to forbid businesses' opening on the Sabbath62. This development in the law has shown that the lack of separation between law and religion enables the legislature, influenced by political considerations to command the support of the religious parties in the Knesset to diminish the civil rights and freedom from religion.
1 See Articles 2, 13-18 of the Mandate for Palestine, and Articles 83 and 17 (1) (a) of the Palestine Order in Council of 1922.
2 H.C. 262/62, Perez v. Kfar Shmaryahu Local Council 16 Piskei Din 2101, 2116 (per Justice Summon).
3 Cr. A. 112/50, Yosifof v. Attorney General, 2 Piskei Din 486, 598, 612 (per Justice Landau).
4 H.C. 301/63, Streit v. Chief Rabbi, 18(1) Piskei Din 598, 612.
5 H.C. 103/67, American Orphan Beth El Mission v. Minister of Social Welfare, 21(2] Piskei Din 325.
8 H.C.J. 501/96 Horev v. Minister of Transportation (97 Takdin 421, (1997)), H.C.J. 5394/92, Huppert v. "Yad Vashem", 48(3) P.D. 353.
9 E.g., Section 3 of the Local Authorities (Vesting of Public Property) Law, 1958, excludes property used for religious purposes and services from that which a local authority is empowered to acquire compulsorily for public purposes.
10 See: B. Neuberger, Religion and Democracy in Israel (1997), 16 (Hebrew). The freedom of religion will be limited only when the fulfillment of the religious commandments would result in violence, in breach of the public order, or in deprivation of civil rights.
11 See: B. Neuberger, Religion and Democracy in Israel (1997), 17 (Hebrew).
12 See: E. Gutmann "Links between Church and State in the Democratic West" in: D. Arieli- Horvitz (ed.) Religion and State in Israel (Jerusalem, the Center of Pluralist Judaism) 7-20.
14 In 1588, 1662, 1872, 1990 and 1994- see: Cumper (1996) pp. 28.
15 See: R. Post "Blasphemy, the first amendment and the concept of intrinsic harm" 8 Tel Aviv University Studies in Law 293-324 (1988).
16 See: A. Rubinstein, "State and Religion in Israel", J. of Contem. History, Vol. 2 No. 4, p. 107, at p. 108 (1969).
18 Such as the expression "Jewish and democratic state" in: Basic Law: Human Dignity and Liberty (1992), s. 1A; Basic Law: Freedom of Occupation (1994), s. 2. ; These laws are relatively recent, but the principle of a Jewish state existed from the day of the establishment of the State, in the Declaration of Independence, and later in various judgments. See for example: Elections Appeal 1/65 Yardor v. The Chairman of the Election Committee, 19(3) P.D. 365. However, there is the claim that the expression "Jewish" refers to the cultural and historical belonging, and has no direct connection to the Jewish religion. see : See: R. Gavizon, " Religion and State: Separation and Privatization", 2 Mishpat v' Mimshal (1994) 55, at 57 (Hebrew). About the "Jewish" term see: A. Maoz "The Rabbinate and the Courts: Between the hammer of law and the anvil of ' Halakah' " 16-17 Hebrew Law Yearbook (1991) 289, 308 (Hebrew); "The Role of Religion in Public Debate in a Liberal Society" 30 San Diego L. Rev. (1993) 643. There is a common claim that the Jewish values (that The Justice Foundations Law refers to) are broad enough to include all matters that seem related to our culture and heritage. In this context see: H. Cohen "The Law of Remnant" 13 Hebrew Law Yearbook (1987) 285, 300; A. Barak, Commentary in Law, (1992, Vol. I) 528-529.
19 The Law of Return (1950).
20 The Rabbinical Courts Adjudication Law [Marriage and Divorce] (1953); Also see: P. Shifman "State Recognition of Religious Marriage: Symbols and Content" 21 Isr. L. Rev. 501 (1986).
21 State Education Law (1953); see: S. Goldstein "The Teaching of Religion in Government Funded Schools in Israel" 20(1) Isr. L. Rev. 36-64 (1992).
22 Further see: The Religious Councils Act by the Jewish Religious Services Law (1949).
23 H.C. 51/69, Rodnitzki v. Rabbinical Court of Appeal, 24(1) Piskei Din 704, 712.
24 Cr. A. 217/68, Izramax v. State of Israel, 22(2) Piskei Din 343, 354 et seq.
25 In Cr. A. 217/68, Izramax, 353, Justice Silberg sums up the secular primary-purpose test adopted in the United States.
27 H.C. 231/63, Retef Ltd. v. Minister of Commerce and Industry, 17 Piskei Din 2730.
28 H.C. 105/54, Lazarovitz v. Food Controller, 10 Piskei Din 44, 55, per Justice Berinson. It may be contended, however, that prohibition of pig breeding in respect of Jews is warranted, because the entire matter is rooted in Jewish national tradition.
29 H.C. 174/62, League for Prevention of Religious Coercion v. Jerusalem City Council 16 Piskei Din 2665, 2668.
30 Cr. A. 217/18, Izramax, 362. Justice Berinson states: "As between one way of doing things in disregard of religious considerations and another way having regard for religious considerations but without placing upon the public too heavy a burden, the second is certainly to be preferred."
31 A similar reason serves in the United States to justify government acts supportive of religion. See P. Kurland in Law and Religion 18, 122 (1962).
32 (1992) S.H. no. 1387, p. 114 and no. 1391, p. 150. Regarding the way in which the new Basic Laws are being passed and the model of split legislation, see below.
33 Barak, Interpretation in Law - Vol. 3: Constitutional Interpretation, 1994, p. 225, and Hillel Somer, "The Non-Enumerated Rights: On the Scope of the Constitutional Revolution" in Mishpatim (1997), vol. 28, pp. 324-326.
34 H.C. 397/88 Menucha Nechona v. Minister of Religious Affairs (not published).
35 H.C. 5364/94 Attorney Ze'ev Velner v. "The Alignment" The Labor Party, (1995) 49(1) P.D. 758.
36 State Comptroller, Annual Report for 1990, No. 40.
37 H.C. 117/55; 72/55 Siegfried Avraham Fraidi v. Tel Aviv-Jaffa Municipality and others, Shmuel Mendelsson v. Tel Aviv-Jaffa Municipality, (1956) 10(2) P.D. 734.
38 H.C. 397/88 Menucha Nechona v. Minister of Religious Affairs (not published).
40 H.C. 708/69 Adi Kaplan v. Prime Minister and Broadcasting Authority, (1969) 23(2) P.D. 394.
41 H.C. 153/87 Shakdiel v. Minister of Religious Affairs, (1988) 42(2) P.D. 221. H.C. 953/87 Poraz v. Tel Aviv-Jaffa City Council, (1988) 42(2) P.D. 309.
42 H.C. 1031/93 Pissaro (Goldstein) v. Minister of the Interior, (1995) 49(4) P.D. 661.
43 H.C. 5016/96, 5025/96, 5090/96, 5434/96, Horev and others v. Minister of Transport and others, (1997) 51(4), P.D.1.
44 H.C. 3267/97 Rubinstein and others v. Minister of Defense (1998) 52(5) P.D. 481.
45 For the numerical review, see: S. Shetreet, The Good Land between Power and Religion (Tel- Aviv, 1998), at page 230.
46 Budget Foundations Law (1985), sec. 3(a)(9), 3(a)(10). Note that the equality duty is explicit in the words of the law.
47 H/C 4346/92 Ma'ale, the center of religious Zionism v. The Education and Culture Minister, 46 (5) PD 590.
48 See: Y. Aviram "Religion and State in Israel- a Legal Review" in State and Religion Yearbook (1993) 124, at 130 (in Hebrew).
49 Because he defined, "Haredis" as Jews who keep the commandments, whose unity is the fact that they are religiously stricter in the matters of education, community character and lifestyle than other religious Jews.
50 The State Auditor, Annual Report no. 45 (The Governmental Printer, Jerusalem, 1995), at p. 236.
51 Ibid, at p. 261.
52 Amendment no. 10 of the criteria of the Ministry of Religious Affairs Allocating of Funds to Public Institutions, Y.P. 1995, 500.
53 The religious councils act under the Jewish Religious Services Law (1949). See: H/C 62/69 Asraf v. Eilat's Religious Council, 23(1) P.D. 655 and in this matter: S. Shetreet, Freedom of Conscience and Religion: Theoretic Elements and the Situation in the Israeli Law (1975), p. 106, at footnote 25 (Hebrew).
54 Such as orders that forbid entertainment activities that involve desecration of the Sabbath, the soldier's burial is a religious ceremony, etc.
55 Swine Growing Prohibition Law (1962) and the amendment to this law from 1990; Matzoth Holiday Law [Hametz Prohibition] (1986). In this subject of religious legislation see: A. Shaki "Religious Legislation- For and Against" 7 Tchumin (1986) 521-525 (Hebrew).
56 The Rabbinical Courts Jurisdiction Law [Marriage and Divorce] (1953) apply on all Jewish citizens and residents by the " 'Halachah' of Israel religious law criteria", even despite their will. About religious marriage see: P. Shifman "State Recognition of Religious Marriage: Symbols and Content", 21 Isr. L. Rev. 501 (1986).
57 In the matter of marriage and the democratic right for civil marriage and divorce, see: Y. Berlin, " The Judaism and Israel as a Democracy" Secular Humanistic Judaism (1988) 2, 4-7 (Hebrew).
58 See: P. Shifman, Who is Afraid of Civil Marriage? (Jerusalem, 1995) (Hebrew); S. Shetreet, "Freedom of Conscience and Religion: The Freedom from Coercion of Religious Norms, The Compulsory Recourse to a Religious Authority and Imposition of Religious Restrictions" 3 Mishpatim 467 (Hebrew).
59 The Municipalities Order, s. 249(20).
60 For Example, The Bylaw of Jerusalem (Businesses opening and closing), 1955.
61 Cr. P (Jerusalem) 3471,3472/87 State of Israel v. Kaplan, 1988(2) P.M. 265.


Join the conversation! Here's where you can discuss what it means to be a multicultural or multiethnic congregation.
Studying the Book of Acts with ESL?
Coffee Break Groups are a great place for ESL!
September 21-25 in Mexico City or October 19-23 in Palenque Chiapas. LEARN. EXPERIENCE. BE TRANSFORMED! Learn about the immigration debate first hand. Experience Mexican Culture. Have fellowship with local families.
At the Cross-Cultural Ministry Forum of the Christian Reformed Church in North America, 60 believers explored how to faithfully live, worship, and bring the gospel of Christ in diverse cultural settings.
The Antioch Worship Leadership Podcast was created for multiethnic worship leaders to have a way to continue learning about worship and community life in multiethnic churches.
During Hispanic Heritage Month, we are sharing stories about Hispanic leaders in this CRC! We'd love you to meet Pastor Edwin Olguin, a church planter with a passion to see the church truly become one body.
Inspired by the YWCA's national Stand Against Racism campaign, Calvin College and The Office of Race Relations are hosting a worship service on Wednesday, April 19.
Here are some CRCNA documents and other resources that are available in Chinese, Arabic, and French.
All of the CRC's Libros Desafío Spanish-language products are now available for purchase online from the Faith Alive Christian Resources website.
How Shall We Respond to the Statement on Racism?
A couple of weeks ago, leaders of Christian Reformed Church ministries issued a Statement on Racism to all pastors in the denomination. Let's have a conversation about the Statement, and the topic it addresses.
This summer from June 8-10 I plan to attend "Engage 2016: A Multiethnic Gathering" hosted by the CRCNA and located on the campus of Calvin College in Grand Rapids, Michigan.
It is time to create a new agency to support ethnic CRCs. Just as children need new clothes as they outgrow the old ones, a relatively young denomination like the CRC needs new structures.
What does your church do to be intentional about diversity?
Our church is growing in diversity, praise God. Diverse in income, culture, ethnicity, and ability level. We try to have people from various ethnic backgrounds involved in our praise team. Our two pastors are two different ethnicities. Our services are mostly in English, and are simultaneously translated into Spanish. Much of our facility is barrier free. Worship leaders try to use inclusive language. I'm interested in learning what specific things other churches are doing to be intentional about diversity. What practical steps has your church implemented to become more diverse?


Boeing's shares give Dow a lift.
U.S. stock benchmarks on Tuesday afternoon finished at fresh records, with the S&P 500 and Nasdaq registering a sixth straight gain for 2018.
What did stock benchmarks do?
The Dow Jones Industrial Average DJIA, -0.22% tacked on 102.80 points, or 0.4%, to 25,385.80, powered by sharp gains for Boeing Co. BA, +0.39% amid reports that the plane manufacturer had a backlog of deliveries in 2017, and Johnson & Johnson JNJ, -0.50% Boeing shares added 57 points to the price-weighted Dow on Tuesday, with J&J's stock adding another 15 points.
Meanwhile, the S&P 500 index SPX, -0.22% gained 3.58 points, or 0.1%, to 2,751.29, led by gains in health-care XLV, -0.11% and financial stocks XLF, -0.11% The record of six straight gains for the broad-market index tied the longest streak since 1964, according to WSJ Market Data Group.
The Nasdaq Composite Index COMP, -0.23% advanced 6.19 points, or less than 0.1%, at 7,163.58. Its sixth straight gain was its longest since periods in 1992 and 1999.
The Dow Jones Transportation Average DJT, +0.87% also logged a record.
The three main equity benchmarks have gained between 21% and 30% over the past 12 months, supported by factors such an expanding global economy, growth in corporate profits and enthusiasm over the Trump administration's tax cuts.
The upbeat sentiment that has kept the 2017 global stock rally running into the new year still has a grip on the market.
On the Federal Reserve front, Minneapolis Fed President Neel Kashkari, speaking at the suburban Minneapolis headquarters of conglomerate Cargill Inc., said the U.S. must wrestle with a fiscal deficit over the long term tied to the tax-cut legislation. He also said he wouldn't be surprised to see a burst higher for productivity, which has been elusive even as the job market remains healthy.
What are the data saying?
A December figure for small-business confidence showed a dip to wrap up the strongest year on record. Separately, a reading of job openings for November dropped to a six-month low to 5.88 million, compared with 5.93 million in the previous month.
"This reminds me of January 2000," said Kent Engelke, chief economic strategist, at Capitol Securities Management, which manages $4 billion in assets, referring to the nearly unceasing climb to records for stocks and the unease it can inspire.
"It's scary, the unrelenting advance," he added "I think that growth will be greater than anticipated and that will cause a change in the monetary [policy] timetable, which will have a negative impact on the [stock] averages]," Engelke said.
"As weird as it sounds, people that work in trading almost want to see a market crash or a surge in volatility just to get more trading going on," said Mike Antonelli, equity sales trader at Robert W. Baird & Co.
Shares in Target Corp. TGT, +0.88% jumped 2.9% after the retailer raised its fiscal fourth-quarter profit outlook, citing stronger-than-expected holiday sales.
Eastman Kodak Co. KODK, +0.82% shares of the company soared by about 120% after the company said it was teaming up with a company to create a blockchain and cryptocurrency to pay photographers.
Alibaba Group Holding Ltd.'s stock BABA, -0.86% rose by 0.3% after the Chinese e-commerce giant's founder, Jack Ma, promised to consider listing in Hong Kong.
Shares in Intel Corp. INTC, -0.10% shed 2.5% as CEO Brian Krzanich delivered a speech at CES late Monday. He detailed advances in virtual reality and other technologies, while also addressing the dark cloud hanging over chip makers.
European stocks SXXP, -0.09% gained ground along with their international counterparts, as most Asian markets closed higher. Oil futures US:CLG8 settled near $63 a barrel, deepening its recent advance to a peak not seen since December 2014, but gold futures finished lower for a second session in a row US:GCG8 as the ICE U.S. Dollar Index DXY, +0.51% was modestly higher.
Meanwhile, 10-year Treasury note yield TMUBMUSD10Y, -2.00% climbed to 2.55%, approaching their highest level since last March, and signaling that investors in bonds are positioning for a higher rate environment, which can weigh on existing bonds and curb equity enthusiasm.


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eNetMD
A Medical Information Site. Great Information. Great Health.
Fibroid Pain
Turmeric boosts brain repair
By David on Fri, 09/26/2014 - 14:15
Repair of the brain may be boosted by the curry spice turmeric.The yellow spice which is commonly found in curries has been shown help brain cells regenerate.
The journal Stem Cell Research and Therapy reported a study this week. The research was carried out in Germany and suggests a compound aromatic-turmerone found in turmeric could encourage the growth of nerve cells thought to be part of the brain's repair kit. The study was carried out on rats and may enable the development of drugs to treat Alzheimer's disease or strokes. However more research is required to see whether turmeric has the same effect on humans.
Spice injection with aromatic-turmerone
Scientists at the Institute of Neuroscience and Medicine in Julich, Germany, looked at the effects of aromatic-turmerone - a bioactive compound which is found naturally in turmeric. Rats had brain scans before after receiving injections of aromatic-turmerone.
Particular parts of the brain, known to be involved in nerve cell growth, were seen to be more active after the aromatic-turmerone infusion. Scientists say the compound may encourage a proliferation.
In a separate part of the trial, researchers bathed rodent neural stem cells (NSCs) in different concentrations of aromatic-tumerone extract. NSCs have the ability to transform into any type of brain cell and scientists suggest they could have a role in repair after damage or disease.
Dr Maria Adele Rueger, who was part of the research team, said: "In humans and higher developed animals their abilities do not seem to be sufficient to repair the brain but in fish and smaller animals they seem to work well."
The research found the higher the concentration of aromatic-turmerone, the greater the growth of the NSCs. And the cells bathed in the turmeric compound seemed to specialise into certain types of brain cells more rapidly too.
Dr Rueger added: "It is interesting that it might be possible to boost the effectiveness of the stem cells with aromatic-turmerone. "And it is possible this in turn can help boost repair in the brain."
She is now considering whether human trials may be feasible.
Alzheimers's Disease and Turmeric
Dr Laura Phipps at the charity, Alzheimer's Research UK, said: "It is not clear whether the results of this research would translate to people, or whether the ability to generate new brain cells in this way would benefit people with Alzheimer's disease. "We'd need to see further studies to fully understand this compound's effects in the context of a complex disease like Alzheimer's, and until then people shouldn't take this as a sign to stock up on supplies of turmeric for the spice rack."
Aromatic-turmerone is the lesser-studied of two major compounds in turmeric that may have an effect on the human body. Previous studies suggest the other compound, curcumin, could reduce inflammation in the body and have anti-cancer benefits.
The findings suggest aromatic turmerone could be a future drug candidate for treating neurological disorders, such as stroke and Alzheimer's disease. The study looked at the effects of aromatic (ar-) turmerone on endogenous neutral stem cells (NSC), which are stem cells found within adult brains. NSC differentiate into neurons, and play an important role in self-repair and recovery of brain function in neurodegenerative diseases.
Previous studies of ar-turmerone have shown that the compound can block activation of microglia cells. When activated, these cells cause neuroinflammation, which is associated with different neurological disorders. However, ar-turmerone's impact on the brain's capacity to self-repair was unknown.
Researchers from the Institute of Neuroscience and Medicine in Jülich, Germany, studied the effects of ar-turmerone on NSC proliferation and differentiation both in vitro and in vivo.
Rat fetal NSC were cultured and grown in six different concentrations of ar-turmerone over a 72 hour period. At certain concentrations, ar-turmerone was shown to increase NSC proliferation by up to 80%, without having any impact on cell death. The cell differentiation process also accelerated in ar-turmerone-treated cells compared to untreated control cells.
To test the effects of ar-turmerone on NSC in vivo, the researchers injected adult rats with ar-turmerone. Using PET imaging and a tracer to detect proliferating cells, they found that the subventricular zone (SVZ) was wider, and the hippocampus expanded, in the brains of rats injected with ar-turmerone than in control animals.
The SVZ and hippocampus are the two sites in adult mammalian brains where neurogenesis, the growth of neurons, is known to occur.
Lead author of the study, Adele Rueger, said:
"While several substances have been described to promote stem cell proliferation in the brain, fewer drugs additionally promote the differentiation of stem cells into neurons, which constitutes a major goal in regenerative medicine. Our findings on aromatic turmerone take us one step closer to achieving this goal."
Ar-turmerone is the lesser-studied of two major bioactive compounds found in turmeric. The other compound is curcumin, which is well known for its anti-inflammatory and neuroprotective properties.
Read the original research here: Source
Acute Rheumatic Fever
Bronchitis, Acute
Bronchitis, Chronic
Coronary Thrombosis
Diabetes Mellitus and the Kidney
Diffuse Parenchymal Lung Disease
Diseases of the Gallbladder and Biliary Tract
Dysmenorrhoea
Ebola virus disease
Epiglottitis
Facial Palsy and Facial Nerve Disorders
Fibrosing Alveolitis
Gastro-oesophageal Reflux Disease
Glomerular Diseases
Goitre
Helicobacter Pylori (HP)
Hypoglycaemia
Ischaemic Heart Disease
Labyrinthitis
Lung Cancers
Oesophageal Diseases
Oesophagitis
Otosclerosis
Ovarian Disorders
Pancreatitis, Acute
Pancreatitis, Chronic
Pericardial Diseases
Protozoal Infections
Respiratory Tract Viruses
Stress Disorders
Substance Abuse and Dependence
Upper Respiratory Tract Infections
Viral Infections of the Central Nervous System
Why is being ready for pregnancy so important?
Conception occurs about 2 weeks before your period is due. That means you may not even know you're pregnant until you're more than 3 weeks pregnant. Yet your baby is most sensitive to harm 2 to 8 weeks after conception. This is when your baby's organs (such as the heart) begin to form. Anything you eat, drink, smoke or are exposed to can affect your baby. That's why it's best to start acting as if you're pregnant before you actually are.
Articles about various types of diet:
Acid reflux diet
Anti-aging diet
Anti-cancer diet
Anti-candida diet
Diet for constipation
Diet for stress
A blood pressure diet
Diet to reduce cancer risk
Diets: a general overview
GERD diet - in detail
GERD diet - top ten tips
GERD diet plan and table
Gluten-free diet -labelling and shopping - with tables
Gluten-free diet - eating and dining
Gluten-free diet - eating healthily - about nutrition and diet
Nutrition in pregnancy
Peptic ulcer diet in brief
Table of anti-cancer foods
The eatwell plate
Tips and guidelines for healthy eating
Weight loss and heartburn
Keeping salt out of your diet
Complementary medicine - commonly used herbal therapies and herbal substances - links to article:
St Johns Wort for Depression and Anxiety
Treat anxiety and insomnia with Californian poppy, hops and passion flower
Miscellaneous Detailed Articles
Atherosclerosis biology and pathology
Cardiac involvement in genetic disease (e.g. Marfan's Syndrome)
Coronary heart disease - influences acting in utero and early childhood
Iron metabolism
Chest pain, breathlessness and fatigue
Hormones and the gastrointestinal tract
Vitamins and trace elements
Alzheimer's Disease - main section and non-technical article
Detailed technical article about dementia - includes Alzheimer's disease technical section
Alzheimer's disease in detail -technical
Alzheimer's detected decades before symptoms
Acute Abdominal Pain
Section about medical treatments - links to articles:
Lipid lowering drugs
Percutaneous interventional cardiac procedures (PCI and others)
Stable angina management and treatment

redpajama_set_name: RedPajamaCommonCrawl


These Guidelines define and clarify the "Community-Wide Standard" for maintenance of privately-owned undeveloped units (vacant lots) in Magnolia Greens. Articles 5.2, 5.3 and 12.2 of the Protective Covenants apply.
Vacant lots will be fully cleared of all scrub vegetation and debris of any kind.
Scrub vegetation includes any wild bushes, trees and tree saplings less than four (4) inches in diameter, and other non-groundcover vegetation.
Grasses or other groundcover is encouraged on lots to minimize erosion and must be maintained so as not to exceed twelve (12) inches in height.
Trees of more than four (4) inches in diameter, whether live, diseased or dead, may not be removed from any lot without prior written approval from the Master Association.
Questions regarding this Guideline or its applicability to specific lots should be directed to the Master Association through the Magnolia Greens property manager (CEPCO) at 910 313-2330.


Plan your Memorial Day weekend to include the Mark Hardin Memorial Air Race. For the seventh year Sport League cross country air racing is coming to Terrell Municipal Airport, Terrell, Texas. In 2015 the event was renamed to honor Mark Hardin.
The 2017 Mark Hardin Memorial Air Race will be supporting and benefitting the PRIDE ROCK WILDLIFE REFUGE. The event is produced by Aviamation, Inc. a Texas all volunteer, non profit corporation. PRIDE ROCK is a worthy recipient of our support. This refuge is a gem, a place of tranquility and safety for discarded and mistreated wildlife. The residents are not put on public display or taken for exhibition. They are cared for and given wonderful lives not known to them before. The residents include lions, tigers, bears and cougars. Your participation in the Mark Hardin Memorial Air Race will help insure the continuation of this amazing refuge.
Friday, May 26, 2017 welcomes arrivals for early registration and a social gathering.
Saturday May 27, 2017 is RACE DAY. Registration opens at 9:00am. Late entries will be accepted until 11:00am. Pilots are asked to enter as soon as they are able to facilitate the event planning. Lunch is available from 11 am-2pm. The mandatory pilot's briefing will be at Noon with the green flag dropping at 1:00pm. There will be snacks and dessert for the racers on their return. Awards follow as soon as possible.
Racing is VFR only. If the event cannot be launched in time for all racers to finish in a reasonable time before sunset the rain date of May 28, 2017 will be implemented.
The 2017 Mark Hardin Memorial Race is not to be missed. The "Memorial" race is in its 7th year and we honor one of our own taken from us much too soon. Sport Racing is supporting a local charity for the first time. A gala event awaits.


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Software // Information Management
Cloud Connect: Evening Panel Woos IT Managers
"Much of what happened today, such as the Obama inauguration, happened in the cloud," panel moderator David Berlind said in his introduction to the Evening in the Cloud event on Jan. 20 at the Computer History Museum in Mountain View, Calif.
"Much of what happened today, such as the Obama inauguration, happened in the cloud," panel moderator David Berlind said in his introduction to the Evening in the Cloud event on Jan. 20 at the Computer History Museum in Mountain View, Calif.Berlind, general manager of the free, hands-on Cloud Connect event for IT professionals interested in cloud computing that runs Jan. 20 to Jan. 22, described the panel format as that of a "customer visit" during which representatives of Google, Salesforce.com, and Amazon Web Services would pitch the following four potential cloud 'customers' on the idea of running all of their IT services in the cloud:
Tim Crawford, director of IT operations, Stanford University's Graduate School of Business
Carolyn Lawson, Chief Information Officer, California Public Utilities Commission
Ronald Smith, director of IT customer enablement, Cadence Design Systems
Robert Woolley, Chief Technical Architect, Utah Technology Services
The cloud vendor representatives were:
Adam Selipsky, VP of product management & developer relations, Amazon Web Services (AWS)
Rajen Sheth, senior product manager, Google .
Peter Coffee, director of platform research, Salesforce.com
Amazon's Selipsky began by showing a slide of the well-known AWS hockey stick graph that describes the bandwidth growth in AWS cloud computing demand over time in comparison with "regular retail" Amazon. Briefly detailing the types of Web services that make up AWS (EC2 elastic compute power, S3 elastic storage, CloudFront content delivery, FPS/DevPay payment and billing, and Mechanical Turk, AWS's on-demand workforce), Selipsky said that AWS currently has 490,000 registered developers who were using AWS for a number of reasons, including reliability, scalability, low-latency, ease of use, as well as the fact that AWS is inexpensive. He said that AWS developers were learning the elasticity lessons that Amazon's internal developers had learned several years ago, namely to scale up for large retail volumes in November and December, then to scale back down and to turn off capacity you don't need. Showing a photo of Amazon CEO Jeff Bezos in front of a vintage 1890s electric generator in a Belgium beer factory, Selipsky described in-house enterprise IT infrastructure as similarly archaic since a more reliable and scalable infrastructure is available in the cloud. He cited the example of the Animoto Facebook app that ramped from 25,000 users to 250,000 users in three days -- scaling from 50 instances of EC2 usage up to 3,500 instances -- something practically impossible to do in an internal data center.
Google's Rajen Sheth followed up Selipsky's point about the inefficiency of enterprise IT spending, citing a 2007 Gartner study that said $8 of $10 dollars enterprises spend on IT is "dead money," meaning that, while it is keeping the lights on, it's money that isn't directly contributing to your business growth or enhancing your competitive advantage.
"We're in the business of scale," Sheth exclaimed. "This is why we can offer these economies of scale, of $50 per user per year for Google Apps versus $300 to $1,000 if you did it yourself. Plus you get to tap into something else Google does really well: innovation."
Salesforce's Peter Coffee emphasized Saleforce.com's online application services in addition to the scalability of Salesforce.com cloud platform.
In response to Cadence Design Systems Ronald Smith's latency concerns, which he said made the use of design tools in the cloud impractical, Coffee pointed to third-party vendors like Akamai who have perfected ways of geographically caching content to speed up responsiveness. Echoing Coffee, Amazon's Selipsky said AWS has worked with the several clients, including Autodesk and Render Rocket to cut latency from 80-millisecond round-trip down to single digits. Sheth said Google has similar low-latency solutions that cut the browser time to access Gmail, Google Apps, etc.
Tim Crawford, director of IT Operations at Stanford University's Graduate School of Business, expressed concern about cloud vendor lock-in, which prompted Selipsky to say AWS is agnostic on languages and operating systems. "It's your data. If you want to move from our cloud to another cloud, just point to another URL."
Panelist Carolyn Lawson, CIO of the California Public Utilities Commission, was similarly concerned about cloud vendors keeping backup copies of customer's data after switching clouds. "Scalability or latency issues aren't as important as data security. California law says PUC data must stay in the U.S." Selipsky responded that AWS API's are geographic specific and server data is wiped before provision to another customer. Coffee replied that Salesforce had considerable expertise in a multitenet environment and its customer experience very little data loss or data leakage.
Robert Woolley, chief technical architect for the state of Utah Technology Services, wanted to know if cloud providers kept application event logs. Both Coffee and Selipsky responded that Salesforce.com and AWS provided extensive logging and tracking services.
Google's Sheth said Google offered e-mail archiving options for up 7 years for additional security. Coffee pointed out that the granularity of security permissions is easy to control in the cloud, since fired employees can have their access to all apps cut off by running a simple macro. "This is not the way it is now, when 1 out of 10 laptops get stolen and 66% of thumb drives are either stolen or lost."
In response to a question from the audience, Google's Sheth said that moving your enterprise e-mail servers and applications like MS Exchange to the cloud is a good place to start in moving your IT infrastructure to the cloud. Salesforce's Coffee concurred. "Content management, collaboration, using a content repository, these are the low-hanging fruit," he said. "Stop sending content around as e-mail attachments. I would start with your most frequently updated Web site, that's where you'll get the biggest payback."
Moderator Berlind concluded the discussion with the comment that while there is increasing acceptance of "canned cloud apps" like Salesforce's Customer Relationship Management (CRM) and Google's gmail, there is still considerable skepticism about "custom cloud apps." By the end of the next couple of days of hands-on instructional sessions, Berlind said, attendees may discover that it's possible to move most and maybe all their IT into the cloud. "What you may find out," he said, "is that there's more to the cloud than meets your IT."
Email Security Threat Report 2020


The Rolling Hills Arena is a highly regarded hockey, ringette, and skating facility located adjacent to the community centre and the campground. The arena has an excellent regulation-size artificial ice surface that is kept at constant temperature by a newly installed 3-phase ice plant, replacing an older, natural gas powered unit. The ice surface is maintained in top condition by a Zamboni ice machine and a dedicated ice maker with many years of experience.
The arena has four team dressing rooms with showers in each, rink-side fan seating with overhead heater, and a separate team entrance apart from the lobby area. The main lobby has a glassed viewing area, bathrooms, and a large commercial kitchen.
The lobby is served by the "Sidelines Cafe" which provides a full menu of home-cooked meals from the arena kitchen as well as the usual concession items. "Sidelines" is the only place in town providing regular food services in the winter months and is one of the main gathering places for neighbors to meet.
The upper level of the arena lobby contains a glass viewing area with a large open floor space that is suitable for family gatherings and team functions. It is accessible both from the lower lobby and the inner rink and dressing room area. A separate viewing area on the upper level is equipped as a licensed lounge, complete with wet bar and lounge chairs and offers liquor service on an as- needed basis. The proximity of "Sidelines Cafe" for catering services makes this an attractive venue for business meetings and presentations as well.
When the ice surface is removed in early spring, the smooth concrete rink becomes an area for roller blading, skate boarding, and ball hockey, as well as an exceptional venue for hosting large crowd events such as reunions, equipment auctions, or any event where the impact of weather needs to be minimized. The arena also maintains the RV dumping site and offers the arena kitchen and showers for rental to groups using the campground.
The Rolling Hills Arena is operated by the Board of Directors of the Rolling Hills Ag Society.


Colon cancer is one of the most common cancers in America, with an estimated 140,000 new cases each year. So it's no wonder there are plenty of awesome colon cancer t-shirts for sale that help people show they fight, support, or have survived the disease!
When Robert Flores was diagnosed with colon cancer, he immediately looked for people that had gone through the same fight. Unfortunately, he found it frustratingly difficult to find anyone that understood what he was going through. So he wrote "F*ck Cancer!," a book describing every step of his journey, in hopes that nobody else would have to search as hard as he did.
Colon cancer is the second-leading cancer killer of men and women in the US, yet it can be highly treatable if found in its early stages. American Cancer Society predicts that there will be 93,090 new Americans diagnosed this year.
Schedule of Events: How Can You Go Blue During CRC Awareness Month?
Colorectal Cancer Awareness Month 2015 is well underway, and the advocacy community has some awesome events planned designed to bring into the spotlight the fight against colon cancer.
World Cancer Day is a global campaign launched annually on February 4 designed to raise cancer awareness and education, and enact governments and individuals around the world to join the fight against this disease.


When the word gets out how effective your ISS team is at driving innovation results across your organization, the business units will start lining up for your services. While popularity is a good problem to have, keeping track of all those innovation challenge requests can get unwieldy fast without the right tools. Our WebStorm Request Management feature helps you streamline the process of handling submissions, tracking and managing WebStorm requests so you stay on top of things and let nothing slip through the cracks.
A new WebStorm Request Widget streamlines the request process. An administrator can easily place the widget on any WebStorm or Enterprise pages without technical assistance.
After clicking on the "Request a WebStorm" button, the requester is directed to a new WebStorm Request form that collects all the pertinent information needed to create and schedule a new WebStorm – things like the topic, dates, sponsor, and target audience.
All actions are automatically captured and communicated through notifications and email.
A new management page makes it easy for system administrators to monitor, review and respond to WebStorm requests. From this interface, administrators can also create the new WebStorm.
After a new WebStorm is created from the WebStorm request, the requester automatically receives an email message with a URL to navigate to their new WebStorm.
We have received extremely positive feedback since rolling out the new WebStorm Request feature. If you have not enabled this beta feature yet for your program, we encourage you to do so and enjoy its benefits!


Welcome to Betsy's blog about natural almond butter! Almonds are an amazing superfood and when they are churned into a butter they become so versatile. Whether you want to use it in a classic PB&J, smoothie, or salad dressing natural almond butters offer amazing health benefits. From better looking hair, help with weight loss, and improved heart health making almond butter a regular part of your diet is a great idea.
Betsy's Best biggest seller is our natural almond butter. While it is all-natural, it is loaded with gourmet superfood ingredients that include cinnamon, Himalayan pink salt, organic honey, and chia seeds. Unlike so many natural almond butters, Betsy's Best is not boring. Its sweet and salty taste usually means it is #LoveAtFirstTaste! Having a low-sugar, natural almond butter choice that you crave means you will be more likely to also enjoy the health benefits of almonds!
As a registered Dietitian, making sure people enjoy all-natural foods is very important to Betsy. After all, if natural foods taste great more people will eat them regularly and enjoy their health benefits. She is a great resource for learning about the health benefits of natural almond butter.
Where In The World Do Almonds Come From?


Yes we can, yes they did.
"U.S.A., U.S.A., U.S.A.", came the chants from the audience on big screen as the so called Ayatollah swung an Iranian flag. The weary, washed-up wrestler, seemingly on his last legs and on his last match, stumbled around. "Randy, you OK?", asked the Ayatollah mid-grapple, having noticed that his opponent was reaching at his chest, no doubt in pain and close to another heart attacked. Randy, regardless, fought on, leaping over the ropes and catching the Ayatollah's head between his thighs and spinning him down to the canvas, "come on Randy, pin me, let's finish this", the Ayatollah then quietly shouts.
Randy's doctor told him that another match would be his last, but as his life crumbled away around him, he chose to continue doing what he does best; to continue fighting and go on with the show. The show was a rematch with his rival from twenty-years ago (the peak of his career), the Ayatollah; a plump African-American looking man sporting a handle-bar mustache and an Iranian spandex-flag hugging him tightly. Of all the nations; of all the flags I thought. In shock at how explicit the film makers had presented the demon, I leaned across to my friend, "you said... but... Oh my god, that's the 'Allah' symbol on his belly!".
I was informed before the film that, "Iran was officially offended by it", yet I thought nothing of it; figuring that it was just another matter by which the powers-that-be were being oversensitive. But of all the nations; of all the flags I thought. In some way of relief I was later told that character was based upon 'The Iron Sheik': known "for being the man Hulk Hogan defeated for his first WWF Championship, setting off the "Golden Age" of professional wrestling. He was also a bodyguard for the Shah of Iran and his family for several years while they still lived in Iran". Not a fabrication I suppose.
Lifting the Iranian flag, Randy finds his last wind, snaps the pole in two, arousing cheers from the crowd. The referee approaches Randy who is stumbling with his hand on his chest, "you OK? you good to go on?", he asks with genuine, un-staged concern. Randy edges the referee to the side as he climbs the corner-ropes ready for his signature finish; the elbow-drop-to-grip. Silhouetted in a crucifix stance the cheers from the crowd fade to a muffled tone as Randy leaps over the camera leading us into to the credits. Finished.
do you expect me to believe that both America and Iran are collaborating in a staged show?
As we left the theatre I aired my suspicions to my fellow viewing friends; yet it seemed as if I was looking too deeply into it. Were we simply having a nice day out, watching an emotive film for leisure; a tool by which to reflect upon our place in the world and the meaning of it all? "Of all the nations. Of all the flags!", I stated, wide-eyed as we exited the cinema. "Ah, come on!", responded my friends, between their vocal concern for Mickey Rourke's physical condition. I continued; venting my suspicions with my tongue somehow lodged in my cheek "Ah come on, do you expect me to believe that both America and Iran are collaborating in a staged show; playing off one another to convince the masses of bi-national tensions. Also that Iran – although down for the count – will ultimately endure as America fades away?". No, I wasn't buying it.


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SCHWERE PANZER-ABTEILUNG 501
PzKpfw Tiger ausf E. 2.Kompanie, schwere Panzer-Abteilung 501. Byelorussia. Winter 1943-44. Photographed during the battles along the Dnieper in the Orscha region of what is today Belarus, this tank is probably one of the mid production models the battalion received in November 1943. This unit used the official three-digit numbering system to identify its tanks, the numbers rendered as a black outline only with the whitewash camouflage carefully painted around the edges. Note that the number on the rear stowage box appears to have been painted over the whitewash and this seems to have been common, if not universal. Also note the barbed wire fixed to the exhaust covers. Almost all the tanks of this battalion had their hulls covered with wire to some degree, most far more extensively than shown here, presumably to deter or impede tank-hunting Russian infanytrmen.
PzKpfw Tiger ausf E. 3.Kompanie, schwere Panzer-Abteilung 501. Byelorussia. Summer 1944. This mid production model was built between August 1943, when the single headlight at the hull front was introduced into production, and some time before October when the pistol port on the turret side was discontinued. The turret number, as can be seen from our photograph, is a decidedly darker shade than the base coat of Dunkelgelb confirming that not all the tanks of this battalion had their numbers rendered as a black outline only. Although it is impossible to determine the colour with any certainty it is rendered here as Olivgrün, which is at least possible. Several photographs of this tank exist and the image shown at right is probably the earliest, made during April or May 1944 when the battalion received a large store of spare parts and was able to repair all its damaged tanks. This would explain the apparently fresh camouflage scheme and the dark coloured replacement gun barrel, almost certainly painted in RAL 7021 Schwartzgrau. In what we can safely assume to be the last photograph made of this Tiger, abandoned by the roadside while German prisoners are marched past, little has changed with the exception of the kill rings on the barrel. Damage is limited to the mudguards and fenders and the engine access door has been left open. In his account of the battalion's history Wolfgang Schneider lists the number of tanks lost in June and July stating that all were completely destroyed either by enemy action or by their own crews with the exception of one Tiger which was abandoned on 4 July 1944, some 20 kilometres east of Minsk after breaking down. Although we can never be certain it is tempting to speculate that this may be the same tank.
Panzerbefehlswagen Tiger ausf B. Stab, schwere Panzer-Abteilung 501. Poland. Autumn 1944. Photographed in the village of Ogledow, some 25 kilometres west of Sandomierz, this command version of the Tiger II was captured intact on 13 August 1944, together with Tiger 102 and Tiger 234, and today resides at the Kubinka Museum outside Moscow. The three tanks of the battalion staff were numbered 001, 002 and 003 and for some inexplicable reason the Soviets changed this vehicle's original number of 002 to that shown here, almost certainly before the tank was moved. Note that when this tank was captured, and therefore when it was in combat, all three radio antennae were in place including the distinctive Sternantenne Don the hull rear deck for the FuG8 radio and the two metre antenna for the FuG5 radio on the turret roof, the latter not depicted in our illustration.
The army's first heavy tank battalion was formed on 10 May 1942 from schwere Panzer-Kompanien 501 and 502, which were later renamed as the battalion's first and second companies. Further personnel were drawn from Panzer-Ersatz-Abteilung 1, a replacement and training unit stationed at Erfurt in Germany and from Panzerschiess-Schule Putlos, a tank gunnery school near Holstein.
It was originally intended that this battalion would be equipped with the Tiger (P) which was then being developed by Porsche and a number of drivers were sent to the Nibelungenwerke at St.Valentin in Austria to be trained on the new tanks. The decision to drop the Porsche design in favour of Henschel's proposal in July delayed the battalion's training and formation and the first two Tigers did not arrive until 30 August 1942. The battalion's first and second companies were sent to North Africa, the latter via France, with the first tanks arriving on 23 November 1942. So precarious was the supply route from Italy to the African coast that the last Tigers did not reach Tunisia until late January 1943 and the battalion's 3.Kompanie, which was not fully formed until 6 March, remained in Europe and was eventually attached to Panzer-Regiment Grossdeutschland as a tenth company. On 12 May 1943 the remnants of the battalion, which had been combined with elements of the newly arrived schwere Panzer-Abteilung 504, surrendered to the British near El Alia in Tunisia. Beginning on 9 September 1943, and employing some 150 veterans of the original formation, the battalion was rebuilt under the command of Major Erich Löwe, an experienced tank officer who had been awarded the Knight's Cross as a company commander during the 1940 French Campaign. The battalion spent the following months in training and on Sunday, 5 December 1943 began moving to the Eastern Front. From 19 December until the end of the year the battalion was involved in the fierce fighting between Losovka and Vitebsk and it was here, on 23 December, that the battalion commander was killed.
In January and February 1944 the battalion was operating in the area around Vitebsk, north-east of Minsk in modern day Belarus, in support of Panzergrenadier-Division Feldherrnhalle and 14. Infanterie-Division. Despite the heavy fighting just one Tiger was lost at this time when an artillery shell landed directly on the turret roof of Leutnant Schröder's tank. In early March 1944, with just seventeen serviceable tanks, the battalion took part in Operation Hubertus, a limited offensive to retake the village of Osipenki west of Vitebsk near the current Belarus frontier, with the assault guns of Sturmgeschütz-Brigade 281 and the grenadiers of 256.Infanterie-Division. In early June nine Tigers were handed over to schwere Panzer-Abteilung 509 leaving just twenty tanks in total. On 23 June 1944, the day after the commencement of the Soviet Operation Bagration, the battalion was rushed to the area north-east of Orscha, an important rail and road junction on the Dnieper river, and immediately faced strong Russian armoured units including a number of JS-2 heavy tanks. The fighting here was extremely confused and the tanks of the battalion were widely dispersed. During the withdrawal across the Dnieper the tank of the first platoon commander crashed through the bridge and could not be recovered. In addition several other tanks were abandoned due to lack of fuel. The battalion continued to withdraw to the west and on 2 July 1944 the six remaining operational Tigers were ferried across the Berezina river.
EQUIPMENT ALLOCATIONS AND LOSSES, SCHWERE PANZER-ABTEILUNG 501,1944
Over the next few days a number of tanks were delivered from depot workshops and thrown into the defence of Minsk but most were abandoned after they ran out of fuel and two simply went missing and were never seen again. All surviving crews were withdrawn to Germany where, on 17 July 1944, the battalion was reformed. Equipped with a full complement of tanks the second and third companies returned to the front and on 11 August and were attached to 16. Panzer-Division and immediately thrown into an attack between Chmielnik and Szydlow in central Poland in an effort to reduce the so called Sandomierz Bulge. At the same time, 1.Kompanie was leaving Ohrdruf in Germany and within a week, in a dramatic turn of events, the battalion commander, Oberstleutnant von Legat, was removed from his post over suspicions of his involvement in the July plot to assassinate Hitler. In September the battalion was attached to XXXVIII.Panzerkorps and took part in the defensive battles near Kielce and Ostrowiec on the western bank of the Vistula. At this time a number of Tiger I tanks were handed over from schwere Panzer-Abteilung 509, which was returning to Germany, and by the end of September the battalion reported that fifty-three tanks in total were on hand, with thirty-six of those being combat ready. On 1 December 1944 the battalion was able to field fifty-one operational Tigers and on 21 December was renamed schwere Panzer-Abteilung 424 to avoid confusion with schwere SS-Panzer-Abteilung 501. On the last day of 1944 the battalion reported that seventeen Tigers were fully operational.
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Гаяне Александровна Мусаелян (, род. 22 июня 1945, Ленинакан, Армянская ССР, СССР) — советский и армянский учёный, доктор педагогических наук, профессор, действительный член Академии гуманитарных наук России и педагогических наук Грузии, Президент Академии педагогических наук Армении.

Биография
Гаяне Мусаелян родилась в г. Ленинакане (ныне Гюмри) 22 июня 1945 г. в семье потомственных интеллигентов. Отец Александр Павлович Мусаелян, выходец из Карабаха, инженер-строитель, в годы войны командовал полком на армяно-турецкой границе. Мать Евгения Агасиевна Вартанова, экономист, выпускница Института им. Плеханова в г. Москве.

Дед и бабушка по отцовской линии, представители карабахской аристократии, получили высшее инженерное образование в Санкт-Петербурге в 1908 г.  Дед Павел Александрович Мусаелян, комиссар пищевой промышленности Арм. ССР, расстрелян в 1938 г. Бабушка Анна Джагановна Мелик-Шахназарова, дочь губернатора Гянджи (ныне Кировабад) Джаган бека Мелик-Шахназарова.

Дед по материнской линии Агаси Одабашян, сын крупного фабриканта из Карса, комиссар Комитета по делам армянских беженцев в Пятигорске, в 1917г. скончался в возрасте 24 лет от тифа. Бабушка Рипсиме Одабашян, заслуженная артистка Арм. ССР, начала свою артистическую деятельность в Тбилисском государственном армянском драматическом театре имени П. Адамяна, продолжив её с группой Абеляна в г. Ленинакане (ныне Гюмри).

После войны семья Г.А. Мусаелян вернулась в г. Ереван. Окончив учёбу в средней школе им. А. С. Пушкина в г. Ереване, Гаяне Мусаелян в 1963 г. поступила в Армянский государственный педагогический институт им. Х. Абовяна.

Научная деятельность
В 1970 г.  поступила в аспирантуру НИИ общих проблем воспитания в г. Москве. В 1975 г. на Специализированном Совете НИИ ОПВ АПН СССР в г. Москве защитила кандидатскую диссертацию на тему «Формирование нравственных взаимоотношений младших школьников в процессе их самостоятельной деятельности».

На базе разработанной автором научно-исследовательской, экспериментальной работы изучались особенности поведения учащихся в  различных по составу рабочих группах и проведён сопоставительных анализ типологии детей в конфликтных ситуациях в городской (Москва, Ереван) и  сельской среде (Одинцовский р-н РФ и Разданский р-н Арм. ССР), были предложены методические и научно-практические рекомендации.

В 1991 г. на Специализированном Совете при Московском Государственном педагогическом институте защитила докторскую диссертацию на тему «Формирование нравственных потребностей личности школьника в процессе деятельности и общения». Нравственная потребность рассматривалась как динамическая система мыслей, чувств и действий, выступающих как   её структурные компоненты. Специфика   взаимодействия названной триады, а именно   рационального, эмоционального и действенного изучалась как в возрастном, так и типологическом аспекте. Это позволило определить пути управления процессом формирования нравственных потребностей личности. Особое место в работе уделено категории «счастья» в свете либо гармонии мыслей, чувств и действий человека, либо доминанты одного из компонентов названной триады.

В 1994 г. получила учёное звание профессора РФ.

С 1997 г. Г. А. Мусаелян являлась председателем Специализированного Совета  020 по защите кандидатских и докторских диссертаций по педагогике, психологии и частным методикам, учёным секретарём экспертсовета по общественным наукам при Правительстве РА, членом Национальной  комиссии ЮНЕСКО РА, общественным куратором  ассоциированных школ ЮНЕСКО в РА, членом проблемного Совета общественных наук НАН РА, членом политического совета и членом редколлегии Союза интеллигенции РА, членом научно-технического совета  Министерства обороны РА, членом комиссии Министерства науки и высшего образования РА по работе с Международным Банком.

Профессор Мусаелян свою педагогическую и научную деятельность начинала школьным учителем русского языка в средней школе с. Солак, а затем г. Чаренцавана Разданского р-на, научным сотрудником в НИИ педагогики Армянской ССР.

С 1978 г. Гаяне Александровна работала в Армянском государственном педагогическом институте им. Х. Абовяна, занимая должности старшего преподавателя, доцента, профессора,  в 1995-1999гг. – проректора по научной работе; в 1999г. руководитель департамента воспитания и специального образования Центра совершенствования образовательных программ Министерства науки и образования РА.

Совместно со своими аспирантами и соискателями Г. А. Мусаелян изучала проблемы целей воспитания и образования личности в новых социально-экономических условиях, задачи национальной педагогики в свете ментальности армянского социума, категорию сплочённости в педагогике, а также содержание, этапы развития нравственной потребности личности, факторы её формирования.

Научные концепции Г. А. Мусаелян получили своё освещение в монографиях «Малые группы учащихся в системе коллектива» (Луйс, Ереван, 1980, на арм. яз.) и «Формирование нравственных потребностей личности»   (Айастан, Ереван,1990), а также во многочисленных публикациях. Результаты собственных научных исследований были доложены ею на республиканских, всесоюзных, международных конференциях и симпозиумах.

Гаяне Александровна Мусаелян  вела  курсы теории и истории педагогики  и  профессиональной психологии на очном и заочном отделениях АГПУ им. Х. Абовяна, ЕФ МНЮИ и ряде других высших учебных заведений РА.

Академия педагогических наук РА
В 1998г. Г. А. Мусаелян основала и как президент возглавила общественную организацию «Академия педагогических наук РА», зарегистрированную Министерством юстиции РА от 17.09.1998г. Академия была призвана осуществлять научно-исследовательскую, методологическую, методическую и издательскую деятельность в сфере теории и истории педагогики, частных методик и психологии. Актуальность её основания была вызвана тем, что   в советский период указанные области науки бывших республик входили в специализированную Академию педагогических наук СССР в г. Москве. После распада союзного государства разрушилась единая система АПН СССР и в Армении встала острая необходимость включения указанных направлений в состав академической науки РА.

В 1998 г. Американским биографическим институтом  (American Biographical  Institute, Inc. International Who՜s Who of Professional & Business Women) проф. Г. А. Мусаелян была номинирована и решением его правления от 26 июня 1998г. получила титул «Женщина года-1998».

В 2000 г. Г. А. Мусаелян   по семейным обстоятельствам в связи с болезнью мужа переехала в США.

Академия десяти заповедей
В Калифорнии она основала  на общественных началах и как президент возглавила Академию десяти заповедей (Academy of the Ten Commandments, 2003-2013гг.) «Десять заповедей» в данном контексте рассматривались как сугубо философская категория, вбирающая в себя общепринятое содержание нравственного воспитания.

Целью Академии являлось изучение сущности философской категории «десяти заповедей» в современном мире; функционирования и степени трансформации каждой из них в настоящее время. На примере изучения армянской диаспоры в разных странах мира ставилась задача выявления влияния культурологической специфики различных социумов на характер актуализации тех или иных «заповедей» в сознании и поведении индивида. Проводимые исследования, на основе разработанного автором  факторного анализа (высшее образование, уровень материального благосостояния, вовлечённость в управленческие структуры данного социума, характер планов на будущее и т.д.) способствовали выявлению как особенностей существующей картины в реальных социумах, так и открывали возможности продуктивного управления процессами нравственного развития личности.

Семья
Муж (с июля 1968г.) Завен Иванович Галстян (1945 - 2018г.), кандидат экономических наук, инженер-механик. Занимал руководящие должности в партийно-государственном аппарате Арм. ССР.

Дети: Карен (Кевин, род. 1973г.), врач-гинеколог, профессор

Армине (род.1975г.) программист, кандидат экономических наук

Книги
 Աշակերտների փոքր խմբերը կոլեկտիվի համակարգում, Մուսայելյան, Գայանե Ալեքսանդրի; Սեղբոսյան, Լ.Գ, Երևան, «Լույս», 1980, 100 էջ։
 Формирование нравственных потребностей личности, Г.А. Мусаелян, Ереван : Айастан, 1990,  248 с.

Примечания

Учёные Армении

redpajama_set_name: RedPajamaWikipedia


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� Good Lord: Now Donna Brazile Says She Didn't Send Emails, After Having Just Said She'll "Forever Regret" Sending Them | Main | Two Immigrants, One Illegal, Allegedly Rape and Sodomize 14 Year Old Classmate in Rockville Maryland �
Company's CEO, Who Calls Herself a "She-E.O.," Sued for Sexual Harassment
Teach women not to sexually harass other women.
Thinx (or SheThinx) is one of those chixsploitation companies that specializes in selling political statement wearables, like "Period Panties," panties that they say can absorb as much fluid as two tampons.
Which, frankly, doesn't sound like a bad idea to me but whatever, not the point Ace, keep on the subject.
But the company seemed to be mostly selling Empowerment.
When Thinx launched, it was known mostly for its boundary-breaking advertisements (their ads were the first to say "period" on the subway). Last year, for an article about ending period shame, Agrawal described Thinx's brand to The FADER by saying, "It's like texting your best girlfriend. Because [Thinx] talks about it without embarrassment, it gives permission to others to talk about it in the same way."
Agrawal continued, saying, "The entire period space has been so tired and so lame... [Now] it's artful, it�s beautiful, and it�s culturally relevant."
"Period space." I guess she means the artistic space, the frisson, of talkin' about periods.
The "She-E.O.," who I gather is actually a woman and not a transgender as I was expecting (though I'm open to being surprised on this point), is allegedly very sexually aggressive, particularly about women's breasts. Although she's also heterosexual. (Mostly, I guess.)
She sounds nuts. That is, she sounds exactly like the sort of person given to decrying the lame state of our current period space discourse.
I'll just excerpt here or there but you should just read the whole thing. It's nuttier than a Snicker's bar.
Miki Agrawal, the co-founder of Thinx -- a company that makes "period underwear" -- doesn't think much of boundaries. "I just love the taboo space"....
There she goes again with that usage of "space." Gender Studies major, I'm thinking.
According to a complaint filed late last week by a former employee (and echoed in interviews with multiple current and former employees), those things have included: the size and shape of her employees' breasts, an employee's nipple piercings, her own sexual exploits, her desire to experiment with polyamory, her interest in entering a sexual relationship with one of her employees, and the exact means by which she was brought to female ejaculation. Her alleged boundary-breaking in the workplace isn't just verbal. Per the detailed complaint, filed with the City of New York Commission on Human Rights, Agrawal also touched an employee�s breasts and asked her to expose them, routinely changed clothes in front of employees, and conducted meetings via videoconference while in bed, apparently unclothed. (She also is said in the filing to have shared nude photos of herself and others -- "including but not limited to her fiance" --with staff.) At least once, she supposedly FaceTimed into a meeting from the toilet.
The filing -- which also names the company's COO and CFO, for their failure to address repeated complaints about Agrawal's behavior -- comes on the heels, just over a week ago, of Agrawal's leaving from her post as CEO (as first reported in Jezebel) and the publication of an article in Racked that made clear that, despite the company�s feminist branding and mission, the women who worked there felt exploited by low pay and substandard benefits.
Leibow, who was fired in December after months of voicing concerns about Agrawal�s behavior, had started a year before and been promoted midyear. At first, the company culture seemed refreshingly "open and honest," she said to me over the phone. A month or two after her arrival, however, Agrawal said she had an "obsession" with Leibow's breasts, and "helped herself," as Leibow put it to me last week. "I didn�t say anything to her at the time. If you�ve ever been touched without your consent, you know it�s jarring. The whole atmosphere was one of: this is fine, this isn�t a big deal."
The incident, Leibow told me, developed into a pattern, with Agrawal regularly commenting on how Leibow�s breasts looked in various outfits, and touching them, both while the two were alone, and in front of others. Agrawal gave similar attention to other employees whose bodies Leibow described as, like her own, "curvy.' (According to the filing, Agrawal "molested at least one other female employee�s breasts." Agrawal denies any breast-touching.)
Agrawal-- whose brand was lauded for its body positivity, and for including visible stretch marks in its advertising-- also regularly engaged in what another employee termed "fat-shaming," commenting on people�s weights either directly or behind their backs. One of the perks of the office was ice-cream Fridays; Agrawal suggested that the treat ought to be changed to fruit because ice cream was unhealthy, and because employees were too heavy, said multiple former staffers.... When employees brought up the notion of expanding Thinx's offerings into further plus sizes due to customer demand, Agrawal replied that anyone larger than a 3X ought to go to the gym and lose weight rather than purchase new underwear, according to multiple sources. Agrawal calls the fat-shaming accusations "unfounded," and adds that she suggested having "fruit and berries to support healthy living."
From there it's a lot of stuff about her penchant for casual workplace nudity and other bits of harassment of women, and generally vicious treatment of her female employees. Worth reading, but I can't quote it.
I have to quote this kicker though. So much lunacy to unpack here:
Agrawal-- who recently raised $500,000 of funding for Tushy, her bidet venture -- is slated to speak on March 23 at the New Orleans Entrepreneur Week�s Women's Summit, directly following a discussion on "Navigating Sexuality at Work: Finding the Line Between Harmless and Harassment."
Oh you can also check out a post she wrote at Medium describing her trip to (where else?) The Burning Man festival. Apparently she wanted her employees to follow her crazy adventures.
4. Andrew and I went to the Orgy Dome to try and conceive for the first time ever. We just got engaged 2 weekends ago so what better time than to get baby making going! What was SO wild was that I really wanted to conceive on the Playa but I was supposed to ovulate the week before Burning Man. For whatever reason, my period was a week late, making my ovulation window during the week of Burning Man! The Playa Gods delivered once again! And what better place to attempt conception than the Orgy Dome? The Orgy Dome was another deep lesson on how to release the idea of being self-conscious, specifically in the sexual department.
They had a choice between the "Couples Only" and Group Grope sections of the Orgy Dome. Thankfully, they chose the former.
Apparently she's now pregnant so I guess the Playa Gods really delivered in the Orgy Dome.
And hopefully she'll get to experience her wish of having an "orgasmic" birth.
Thanks to The Dude/@woodwhisperers.