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controversy Develop programs based on clinical interventions with proven effectiveness. Those treatments that fit evidence-based practice guidelines are certainly more likely to be funded in the managed healthcare environment. Describe programs in language that demonstrates clinical compassion, but also provides enough business-plan detail to demonstrate some measurable cost savings or (better yet) the generation of income. In market-driven managed healthcare one will be increasingly constrained to justify treatment programs with proven outcomes that benefit most patients and at the same time. At stendra the same time, one can sometimes show that clinical effectiveness and compassion are 'marketable features' that reflect well upon the organization or system. In the United Kingdom of Great Britain, the NHS 'socialised medicine' seems just as bound to cost-control measures as American healthcare in the private sector. In all cases the consistency index of the most parsimonious trees was higher for the data set without the intraspecifically variable base positions, which resulted in less most parsimonious trees than the data sets with intraspecifically variable base positions included. The combined COI+ITS data set without intraspecific variation resulted in the lowest number of most parsimonious trees, i. Shelf zonation: Onshore-offshore (On-Off) as derived from the commonly inherited Offshore (Off) only. Onshore (On) only was not observed. In the latter case the Bray-Curtis similarity index is equivalent to the Sorenson similarity index ( Clarke and Gorley, 2006). Arkiv Kemi 10, 183. Partition equilibria of indium halide complexes. Recueil des Travaux Chimiques des Pays-Bas 75, 743. Some relationships among the stabilities of metal complexes. Recueil des Travaux Chimiques des Pays-Bas 75, 763. On equilibria with polynuclear complexes. People need to understand the difference between individual racism and institutional racism. Individual racism is not a big deal these days. They don't need to be, because our institutions are. I hope they understand that. The goal is to write in order to not be wrong.. The Jew and the Carrot » Blog Archive » A Tale of Two Covenants: Rainbow Day, Shmita, and the Gulf - Voice of the New Jewish Food Movement

A Tale of Two Covenants: Rainbow Day, Shmita, and the Gulf

The iridescent colors reflected off an oil slick are like a twisted and distorted rainbow.

This coming Monday, May 10th, is also the 27th of Iyyar—the date when Noah’s family and the animals left the ark and received the rainbow covenant.

There is a special correlation between this week’s Torah portion and the rainbow covenant of Noah’s time. And there is a foreboding contrast between the rainbow covenant and what’s happened in the Gulf of Mexico. The tension between these dynamic relationships in many ways defines the predicament of our time.

Just as this week is the week we read about the central covenant of the Torah encoded in the Sabbatical and Jubilee years, it is also the week when the anniversary of the rainbow covenant falls. It is no random happenstance: the covenant represented by the Jubilee is in many ways a response to the covenant with Noah and the animals.

How so? The covenant of Noah’s time—the first covenant recorded in the Torah—includes the land and the animals as covenant partners with God alongside the human family. This is also the case with the Jubilee covenant: the land is promised her Sabbaths as a condition for the Israelites to settle upon the land, while the people are required in the Sabbatical year, when the land is resting, to open their fences to allow the wild animals in to eat their fill.

The first condition—to let the land rest—is a fulfillment of the promise in the rainbow covenant that God will no longer destroy the land because of humanity: here God promises to exile humanity in order to save the land from being destroyed. The second condition—allowing the wild animals into the fields—is a tikkun for what happened after the rainbow covenant: even though the animals were partners in God’s covenantal promise not to destroy the earth, they afterwards became fodder for the humans (“like green plants I give you them all”).

Instead, here, in the Sabbatical year, the humans are required to allow their agriculture to go wild and to invite the wild animals to share what grows. This is not only a tikkun for the permission granted to human beings to eat animals. It is also a return to the Garden of Eden, where animals and human beings shared the same food.

And the Gulf of Mexico? In the rainbow covenant God promised not to destroy the Earth because of us, but God did not promise that we wouldn’t destroy the Earth. As the oil laps at the shore and threatens vast ecosystems, important food sources, and endangered species, we must realize that God’s covenant is not enough to save us. The iridescent colors reflected off an oil slick are like a twisted and distorted rainbow. The tragedy and horror of this accident remind us that we have reached a point where we can undo God’s rainbow covenant at the expense of our own lives and the lives of other creatures.

These are the worst of times, because the threat is that close and that enormous. And these are the best of times, because we can wake up to our potential for love and righteousness and create a sustainable world, a world that reflects the rainbow covenant as it was meant to be: a promise to honor and cherish all beings, as God does, and so to act in God’s image.

Then, to quote a medieval prayer (from Pri Eitz Hadar), may we be privileged to see “the whole return to its original strength…and to see the rainbow, joyful and beautified with his colors.” Yashuv hakol l’eitano ha rishon, v’niratah hakeshet, sas umitpa’er b’govanin.

David Seidenberg is the creator of and a teacher of Judaism and ecology.

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