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Two Hundred Years in Eretz Yisrael: The Seminal Aliyah of the Talmidei HaGra (1808-1810)

imageThe year 2008 marks the bicentennial of a significant aliyah movement, which took place from 1808 to 1810—the arrival of 511 disciples of the Vilna Gaon and their families in Eretz Yisrael. A new book by Dr. Arie Morgenstern focuses on this aliyah and presents it in an entirely new light.

Basing his book HaShivah L’Yerushalayim: Chiddush HaYishuv HaYehudi B’Eretz Yisrael b’Techilat HaMeah Ha-19 (The Return to Jerusalem [Jerusalem, 2007]) on original research, Dr. Morgenstern concludes that it was these olim who renewed the Jewish presence in Eretz Yisrael. He further maintains that their settling in Jerusalem in 1816 ensured that by 1860 there was a Jewish majority in the Holy City, which has been maintained continuously to the present day. The author argues that the Jewish resettlement of Jerusalem, led by the Vilna Gaon’s disciples, was an implementation of the idea of hastening the Redemption via natural means. The rebuilding of the Old City and the first neighborhoods outside the city walls formed the foundation upon which the State of Israel was established in the following century. According to Dr. Morgenstern, the aliyah of these pioneers, known as the talmidei haGra, should rightfully be called the “First Aliyah” in terms of modern Jewish history. An excerpt from his book follows.

The Gaon Rabbi Eliyahu of Vilna (1720-1797), often called by the acronym “the Gra,” is renowned as the most important Torah authority of Ashkenazic communities in the past thousand years. His extraordinary talents, phenomenal memory, great wisdom and mastery of all branches of Jewish and general knowledge formed a figure that was larger than life—almost superhuman. The mere mention of “the Gra” evokes an image of constant, assiduous Torah study surpassing ordinary limits, of utter devotion to service of God and of character perfection. Since 1802, when the Volozhin Yeshiva was founded by the Gra’s disciple, Rabbi Chaim of Volozhin (who was considered the “father of the Lithuanian yeshivot”), generations of talmidei chachamim have been raised to aspire to this ideal.

Not many, however, are aware that the areas in which the Gra was principally engaged was kabbalah and the process of Redemption. According to the Gra’s thinking, the Geulah is not a one-time event but rather a gradual process. In his view, we are currently experiencing the ikvata d’Meshicha, the pre-Messianic period, and, on the historical timeline, we are standing on the threshold of the “Mashiach ben Yosef” period. According to the Gra’s approach, Redemption begins by natural means—as in the days of Coresh and the Second Temple—via aliyah to Eretz Yisrael, settling the Land, bringing it out of its desolate state and, most importantly, rebuilding Jerusalem. (The Gra’s work Aderet Eliyahu states, “for the main thrust of the mitzvot is dependent on the Land.”) It was the Gra who, through his charismatic authority, dismissed the traditional passive approach of waiting for heavenly miracles to initiate the Geulah, which was based on the prohibitions known as the “three vows.” These vows are to not “go up as a wall” (referring to mass immigration to Eretz Yisrael), to not attempt to hasten the Redemption and to not rebel against the ruling nations while in exile. In his commentary on Shir HaShirim, the Gra states that these three vows apply only to the building of the Beit Hamikdash: “They are sworn not to, of their own volition, go out to build the Temple, until [the Mashiach] comes.”

The Gra’s authority, according to his talmidim, stems from a Divine mission placed upon him to discover secrets of the Torah and to accelerate the Redemption. This idea is based on a verse in Devarim, “Even sheleimah vetzedek yihyieh lach… [A perfect and honest weight you shall have]” (25:15). The verse, found in the sixth parashah of Sefer Devarim, includes the words “even sheleimah,” which are understood to allude to Eliyahu ben Shlomo (the Gra). According to this kabbalistic interpretation, the books of the Torah represent human history: The story of Creation in Sefer Bereishit represents the first millennium of the world’s existence; the rest of Bereishit refers to the second millennium; Sefer Shemot tells of the third; Sefer Vayikra, the fourth; Sefer Bamidbar, the fifth and Sefer Devarim, the sixth. Each of the ten parshiyot in Devarim (with Netzavim and Vayelech counted as one) represents one century of the sixth millennium. On this timeline, the words “even shleimah vetzedek,” towards the end of the sixth parashah of Devarim, fall just at the point in history when the Gra, made his appearance on earth to carry out his Divine mission. The following parashah, corresponding to the seventh century of the sixth millennium, is that of “Ki tavo el haAretz [When you shall come to the Land].” According to this interpretation, this clearly means that from the year 5600 (1840) the process of kibbutz hagaluyot, the ingathering of the exiles, begins, and the process of Redemption on the deterministic path of “beitah,” in its appointed time, starts to unfold. The Gra himself, in the view of his disciples, was “a spark of Mashiach ben Yosef.”

Not many, however, are aware that the areas in which the Gra was principally engaged was kabbalah and the process of Redemption.

The French Revolution of 1789 and Napoleon’s expedition to Eretz Yisrael in 1799 were interpreted by the Gra’s followers as historical proofs of the dramatic changes taking place in the world. As a result of these changes, the belief that the Gra indeed had a Divine mission to advance the Redemption was strengthened, and his disciples began organizing groups for aliyah. Arriving in three waves, 511 followers of the Gra and their family members settled first in the Galilee region and, later on, in Jerusalem. These olim were not fleeing from war, economic hardship or persecution, and they included some of Lithuania’s wealthiest and most respected and learned Jews. In fact, their aliyah was part of a Messianic revival that took place among the Jewish people in the early nineteenth century. But unlike the thousands of other Jews who had left the lands of the Ottoman Empire for Eretz Yisrael at that time to await the coming of Mashiach, whom they expected to arrive suddenly and by miraculous means in 1840, the Gra’s disciples clung to the view that the Geulah was a historical process that should be advanced by human action.

The talmidei haGra, also known as the Perushim, first directed their activities towards the rebuilding of Jerusalem. In 1816, after receiving a permit and an official order exonerating them from the monetary debt incurred by the Ashkenazic community of Jerusalem in the time of Rabbi Yehudah HaChassid [see sidebar on the Hurva for more detail], a group settled in the Holy City, led by Rabbi Menachem Mendel Mishklov, the greatest of the Gra’s disciples in kabbalah and the person responsible for printing most of the Gra’s works on halachah and kabbalah before leaving Europe. After anchoring themselves in their new community by setting up a beit midrash, the talmidei haGra set their sights on a goal: to rebuild the Chatzer HaAshkenazim, the ruined courtyard of Rabbi Yehudah HaChassid, and, as an act of “tikkun,” to restore the ruined Hurva Synagogue and to build a residential neighborhood adjacent to it. For twenty years, the Perushim tried to overcome the opposition of the Muslim waqf and the Ottoman authorities to the restoration of the synagogue, since the building of synagogues was prohibited under Muslim law in every place under Muslim rule. Although the Perushim managed, through heavy bribes, to extract promises that the permits necessary for rebuilding the shul would be granted, those promises were not fulfilled. The Muslim authorities did not wish to see a revival of the Ashkenazic community in Jerusalem, and they did all they could to banish the newcomers from the city. Again and again, they accused the Perushim of spying for the Russian Empire and attempted to deport them back to Lithuania. Despite the pressure put upon the Ottoman Sultan’s court by the ambassadors of world powers in Constantinople to allow the rebuilding of the old Ashkenazic neighborhood and the Hurva, the community leaders could not obtain a permit to undertake the project.

Only in 1836, during the rule of the Egyptian pasha Muhammad Ali in Eretz Yisrael, did the talmidei haGra, exercising tremendous shrewdness, succeed in obtaining a permit to rebuild the courtyard and dedicate their beit midrash as the “Menachem Tzion,” a name derived both from the name of their leader, Rabbi Menachem Mendel Mishklov, and from the phrase in the Tishah B’Av prayers “…menachem Tzion bevinyan Yerushalayim.” Since Muhammad Ali sought to win legitimacy in the eyes of the Western powers over his rival, the Turkish Sultan, the Perushim offered to help him get political and financial support from the Rothschild family in exchange for the permit that would allow them to rebuild. Having finally obtained the long-awaited permit and begun the building project, the Gra’s disciples viewed these events as nothing less than the etchalta deGeulah, the beginning of the Redemption, heralded by this symbolic “rebuilding of Jerusalem.” Accordingly, in 1837 some of the Perushim discontinued certain customs associated with mourning the destruction of the Temple, such as the midnight recitation of Tikkun Chatzot and the stanza beginning “Hitna’ari, meafar kumi” from the liturgical poem “Lecha Dodi,” traditionally sung at the onset of Shabbat, on the assumption that the Redemption was already underway [see Hastening Redemption, by Arie Morgenstern (New York, 2006) pp. 130-131].

While these activities were being directed towards the rebuilding of Jerusalem as an expression of the kabbalistic concept of “et’aruta deletata [awakening from below],” a group of the Gra’s disciples in Tzfat was attempting to re-establish authentic rabbinical semichah and to re-institute the Sanhedrin, both of which are necessary steps in the Redemption process and are prerequisites to the coming of the Mashiach. At the head of this second group stood Rabbi Yisrael Mishklov, the Gra’s last talmid, who was close to the Gra through the final year of his life. Rabbi Yisrael Mishklov arrived in Eretz Yisrael in 1810, settling in Tzfat with other disciples of the Gra, but was asked to travel to Lithuania, Russia and Poland to raise money. Upon his return to the Holy Land in 1813, a plague broke out, taking the lives of most of the Gra’s disciples there. Rabbi Yisrael lost his wife, his daughters, his sons and his son-in-law in the plague, as well as his parents, who had also made aliyah. In the preface to his work, Pe’at HaShulchan, Rabbi Yisrael Mishklov describes the experience:

I was lying in the middle of a sea in the aforementioned blazing fire, and my friends and neighbors removed themselves from me, and I was lying on the roof, weeping, throwing myself about, and pleading before our Father in Heaven. And my daughter, the modest Marat Sheindel, tichyeh, was also of tender age and lay ill beside me. And my tears were upon my cheeks, my eyes poured out water over all that had come upon me, and my sorrow was great.

At that time, Rabbi Yisrael Mishklov made a vow that if he and his daughter survived he would write a sefer on the halachot hataluyot ba’Aretz [laws that apply to the Land of Israel] according to the approach of the Gra. In contrast to Rabbi Menachem Mendel Mishklov, who thought that the plague had come upon the olim as a punishment because they had not settled in Jerusalem, Rabbi Yisrael Mishklov decided to remain in Tzfat. He wanted to build it up as a spiritual center in a further effort to advance the Geulah by the earthly means of reviving true semichah and the Sanhedrin. As is known, the chain of semichah that began with Moshe Rabbeinu was broken after the destruction of the Second Temple. The first attempt to restore the Sanhedrin was made by Rabbi Yaakov Beirav in 1538, who relied on the Rambam’s opinion that if all [i.e., a majority of] the sages of Eretz Yisrael agree to revive the practice of semichah, it could be done. Strong opposition to the attempt was led by Rabbi Levi ben Chaviv (Ralbach), and a protracted dispute ensued, leaving the matter unsettled.

According to the Gra’s approach, Redemption begins by natural means—as in the days of Coresh and the Second Temple—via aliyah to Eretz Yisrael, settling the Land, bringing it out of its desolate state and, most importantly, rebuilding Jerusalem.

Rabbi Yisrael Mishklov tried to avoid the same problem that had brought about the previous failure. He decided to search for chachamim semuchim, sages upon whom semichah had already been conferred, and so in 5591 (1830), he sent an envoy to the deserts of Yemen to look for the Ten Lost Tribes. He believed that the Ten Tribes were somewhere in the world, and that the institution of the Sanhedrin had been preserved among them since their expulsion from Eretz Yisrael at the time of the destruction of the First Temple. Therefore, he thought, there must be semuchim among them who could trace their semichah back to that given by Moshe Rabbeinu; through these semuchim, the semichah of sages for a restored Sanhedrin in Eretz Yisrael could be effected. Thus, significant advances would be made in encouraging the Redemption through these acts of “et’aruta deletata,” or, as he gracefully expressed it in his letter to the Ten Tribes, “for all these things require an initial awakening from below.”

Another focus of activity for the Gra’s disciples was that of the mitzvot hataluyot ba’Aretz, as a means of hastening the Redemption. Almost immediately upon their arrival in 1810, the talmidei haGra purchased parcels of cultivated agricultural land with the intention of performing the mitzvot hataluyot ba’Aretz, as had been suggested by Rabbi Chaim of Volozhin. Later, during the rule of Muhammad Ali (1831-1840), they appealed several times to the authorities in Jerusalem for an arrangement whereby they could lease land for agricultural purposes, and for permission to set up workshops and engage in agricultural and urban commerce. All such requests were turned down by the Muslim authorities in Jerusalem. When Moshe Montefiore visited Eretz Yisrael in 1839 and sought to purchase more than 100,000 dunams of land, mainly agricultural fields in the Galilee, with a view towards making a large portion of Eretz Yisrael’s Jews into farmers, he did so in cooperation with the talmidei haGra.

In 1837 an earthquake struck the Galilee, wreaking nearly total destruction on Tzfat and Tiberius and killing 2,016 Jews. The Perushim of Jerusalem then claimed that it had been wrong to settle in Tzfat rather than Jerusalem, and, indeed, after the disaster, most new olim had no choice but to settle in Jerusalem. Jerusalem was thus built up as a result of the leveling of Tzfat. Due to a shortage of housing, many Jews bought property in the Muslim Quarter, and the Jewish presence in Jerusalem expanded significantly. In 1855, Moshe Montefiore succeeded in obtaining a permit from the Sultan to build the large Hurva Synagogue (otherwise known as “Beit Yaakov” Synagogue) in the courtyard of Rabbi Yehudah HaChassid. Upon its completion in 1864, the courtyard once again became the center of community life for the Ashkenazim of Jerusalem, and served as a symbol of the rebuilding of Jerusalem. The courtyard included the Beit Din Tzedek of the community, batei midrash, Yeshivat Eitz Chaim and its accompanying talmudei Torah, a bikkur cholim society and other charitable institutions.

A list of all of the giants in Torah scholarship who have lived in Jerusalem since the aliyah of the Gra’s disciples would be very long. Among them were Rabbi Hillel Rivlin and his son, Rabbi Moshe Maggid; Rabbi Yosef Zundel of Salant and his son-in-law, Rabbi Shmuel Salant; Rabbi Yaakov Berlin, father of the Netziv of Volozhin; Rabbi Meir Auerbach of Kalish; Rabbi Yehoshua Leib Diskin and his son, Rabbi Yitzchak Yerucham Diskin; Rabbi Yosef Chaim Sonnenfeld and many others.

In retrospect, it is clear that the connections forged by the talmidei haGra with political circles in Britain upon their arrival in the Holy Land were a crucial factor in determining the fate of the future Jewish Yishuv. The influence of British policy-makers was central to the pivotal decisions made in 1840 at the conference of the Christian powers of Europe, which took place in London, concerning the struggle between the Turkish Sultan and Muhammad Ali. The British proposal to restore power in Eretz Yisrael to the Sultan, under British protection and supervision, kept the option of returning to Zion open for the Jewish people. At the same time, Britain foiled the plans of the other great powers (Russia, Prussia, and Austria) to turn Eretz Yisrael into a Christian state or an independent Arab state under Muhammad Ali. Had these tempting proposals been implemented, they might have put an end to the return of the Jews to their ancestral land.

The principle held by the talmidei haGra—that the rebuilding of Jerusalem should be undertaken as a way of hastening the Redemption—led to, among other things, the tremendous effort invested in building the first housing projects outside the Old City walls. The results of this effort were astonishing; within a period of only fifty years, the Jews of Jerusalem were transformed from a persecuted minority to a clear majority of the city’s residents, outnumbering even the combined Muslim and Christian populations. The Jews have continually maintained this demographic predominance [in Jerusalem] since the 1860s.

The activist ideology of the Gra’s disciples, with its central dogma of encouraging aliyah and undertaking the rebuilding of Jerusalem—evident in the re-establishment of the courtyard of Rabbi Yehudah HaChassid and the Hurva Synagogue; the building of Jewish neighborhoods outside the city walls; the creation of the agricultural settlement of Petach Tikvah; the initiation of fundraising among the Diaspora Jews to support the Yishuv and the elicitation of political support among Western powers for the concept of the “Return to Zion”—played a major role in the turn of events that took place in the nineteenth century resulting in the renewal of a Jewish presence in Eretz Yisrael.

The aliyah in 1808 by the Gra’s disciples was a turning point in the history of Eretz Yisrael. In the wake of their arrival, the concept of “Eretz Yisrael” underwent a metamorphosis, changing from an abstract idea—a subject of prayers and dreams—to an actuality, a concrete community of Jews living in the Holy Land. The olim’s accomplishments provided the subsequent Zionist movement a foundation upon which to build. It is fair to say that everything Zionists have built in Eretz Yisrael, up to the establishment of the State of Israel and beyond, was made possible by this seminal aliyah.

Dr. Morgenstern is a senior fellow at the Shalem Center. He received his PhD in modern Jewish history from the Hebrew University of Jerusalem. His research specialties include messianic movements in the eighteenth and nineteenth centuries. Dr. Morgenstern is the author of seven books, as well as many scholarly articles.

This article was featured in Jewish Action Winter 2008.


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Oxfam final statement on Rio+20: Rio will go down as the hoax summit

Speaking at the end of the Rio+20 UN Summit on Sustainable Development, Barbara Stocking, Chief Executive, Oxfam GB said:

On the verdict

“Rio will go down as the hoax summit. They came, they talked, but they failed to act.”

“We elect governments to tackle the issues that we can’t tackle alone. But they are not providing the leadership the world desperately needs. Paralysed by inertia and in hock to vested interests, too many are unable to join up the dots and solve the connected crises of environment, equity and economy.”

“Governments have embraced globalization, but failed to govern it. The poorest people on earth are paying the highest price.

On a Financial Transaction Tax

“Global co-operation breaks down when countries break their promises. Rich countries have broken their promises to provide aid to the countries that need it most.

“President Hollande and other European leaders meeting in Luxembourg today have the means to rebuild that trust with a Financial Transaction Tax with half the money devoted to climate and development.”

Rays of hope emerging from Rio

“The People’s Summit was just that – a vision of a future we want with people at its center, and a rejection of business as usual.”

“It’s been a painful birth but the vision of an ambitious set of goals on environment and development, applicable to all countries, is a solitary light in the fog of Rio. But we need one set of goals for the people and the planet - ending poverty and protecting the environment are inextricably linked and cannot be addressed in isolation.”

Ban Ki Moon’s Zero Hunger Challenge is a welcome ray of hope in a summit that has been shamefully devoid of progress for the almost billion people who go to bed hungry every night.”

“The failure of Rio+20 will feed the growing public insecurity and anger. Oxfam will continue to stand shoulder to shoulder with our partners and allies to turn that anger into an irresistible demand for change.”

Contact information:

For more information please contact Tricia O’Rourke on +55 21 6849 2371 or Roberta Caldo on +55 21 6849 2369

Related links

Oxfam Rio+20 media brief: Rio plus or minus 20: the record of a failing food system & what’s in store (pdf 885kb)

Rio+20: Oxfam case studies on development from five emerging economies

Blog: Can we live inside the doughnut? Why the world needs planetary & social boundaries

More on Oxfam's GROW Campaign to ensure we all have enough to eat


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Dog Breed Pride Tees

Article Author: Dog Clothing Review - A Merryvaluation by Angie McKaig

When the folks at Funny Fur sent us their latest package, full of two tees perfect for Merry to try and wear, I ended up laughing as I opened the box. Because the dog shirts are dead-on-cute, yes. Also because they're smart (more on that further down in this review) and mostly because they're so full of puggerina attitude that you gotta love 'em.

Seems like the folks at Funny Fur don't just understand teeny dogs but pugs as well. Which makes them tops in my book. :)

The tees Funny Fur sent along were breed-specific. They feature a pug face logo in the center and the words "Don't Bug This Pug" in a typewriter-style typeface. The tees came in two shades - pale pink, and charcoal gray.

The cut of these shirts is a little different; it's a little boxier. It isn't completely form fitting but instead is a looser cut. I loved the way the little sleeves hung; it made it look almost like a 50's greaser (can't you imagine a "pack o' smokes" rolled up in there? Not that I'd ever let the pug smoke. But you know what I mean). There's a 1/4" cuff on the sleeve, neck, and waist.

My favorite part about these shirts: the weight. The fabric is a very soft 50/50 poly/cotton blend, and it's incredibly light and thin. It's perfect for pugs who can so easily overheat in the summer; lightweight, it's likely to be fine in all but the very hottest of weather.

That's a very smart t-shirt design indeed. (Pug-friendly clothing; who knew?)

We were thrilled with these cute little tees and I have a secret to share: they're like an attention magnet when Merry is out for her daily walks. Sure, sure, the pug's an attention-getter all by herself, but wearing this? C'mon. It's like people read it and are compelled to do the opposite.

Luckily, Merry (like most pugs) is more than happy to be "bugged". The humans are wonderfully helpful for providing rubs, scratches and treats.

You can find out more about dog clothing Funny Fur from their web site at

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Oct 26, 2010

I want to know the part no. of chips in particular

Apr 27, 2010

I want to know the part number of some opaque plastic chips in particular

Brandon Stroud
Mar 02, 2010

Purchased this set about a year ago, great reference! It has drastically sped up the approval process of plastic sampling as well as time to market. Thank you!

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  • Front Message: [Starting From Back]: hApPy BirtHdAy
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  • Brand: NIQUEA.D
  • Contents: 1 card with coordinating envelope, faux wax seal & postage
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Elena Happy Birthday Flags

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Starting from the back of the card, a rainbow of lettered pennant flags spell out "Happy Birthday" and is embellished with embroidery. Each card in the Elena Collection is individually printed and hand embellished with fine embroidery.

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Funny & Cool Birthday Cards

No matter what gifts are on a person’s wish list, what we all really want is a good laugh out of life. For friends or family members in your life who you enjoy sharing laughs with, don’t be afraid to send them something silly in place of something sentimental. PAPYRUS offers funny birthday cards for giggles, guffaws, chortles and chuckles.

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Aurora Capital Buys DuBois Chemicals

Los Angeles-based buyout shop Aurora Capital Group has acquired DuBois Chemicals Inc. The seller was The Riverside Co. Terms were not disclosed. DuBois is based in Sharonville, Ohio.

Aurora Capital Group, a Los Angeles-based private equity firm (“Aurora”), today announced that it has acquired DuBois Chemicals, Inc. (“DuBois”), a leading provider of value-added specialty chemical solutions and services, from The Riverside Company (“Riverside”). Terms of the transaction were not disclosed.

DuBois offers a broad range of proven and customized chemicals solutions predicated upon superior customer service and technical support. Differentiated solutions offered by DuBois reduce downtime, minimize defects, extend equipment life and generate high return on investment for customers in mission-critical applications. DuBois has an established track record of new product development and innovation with superior in-house research and development and engineering capabilities. DuBois’ extensive, highly technical sales staff, “high touch” approach to customer service and diverse business model drive strong and consistent financial performance. DuBois serves customers across a broad array of industries, including: the industrial, transportation, pulp and paper and water markets.

Mark D. Rosenbaum, Partner of Aurora, said, “We look forward to working closely with Jeff Welsh and DuBois’ management team to build the Company and help DuBois achieve its business objectives. With opportunities to accelerate expansion and product innovation in the specialty chemical solutions and services market, DuBois has a promising growth trajectory and is well-positioned to offer value-added solutions and services to customers throughout North America and abroad.”

Jeff Welsh, Chief Executive Officer and President of DuBois, said, “Aurora is the right partner for DuBois as we enter the next phase of our company’s growth and we look forward to working with them to achieve our future goals. I believe that with the continued leadership of our experienced management team, the dedication of our hard-working employees and the operational and financial expertise of our new owners, DuBois will continue to meet the critical needs of our regional, national and international customers and provide them with superior quality, environmentally responsible and cost-effective products for many years to come.”

GE Capital, BMO Harris Bank and KeyBanc Capital Markets provided senior debt financing, and Northwestern Mutual provided subordinated debt financing for the transaction. BMO Capital Markets Corp. and KeyBanc Capital Markets acted as co-acquisition advisors to Aurora, and Gibson Dunn & Crutcher LLP acted as legal advisor to Aurora.

About Aurora Capital GroupAurora Capital Group is a Los Angeles-based private investment firm managing over $2.0 billion of capital across several private equity funds. Aurora’s traditional private equity vehicle, Aurora Equity Partners, focuses principally on control-investments in middle-market businesses with leading market positions, strong cash flow profiles, and actionable opportunities for growth in partnership with operating management. Aurora Resurgence invests in debt and equity securities of middle-market companies and targets complex situations including corporate carve outs. Aurora’s investors include leading pension funds, endowments and foundations active in private equity investing. For more information about Aurora Capital Group, visit: .

About DuBois Chemicals, Inc.DuBois is a leading specialty chemicals manufacturer based in Sharonville, Ohio. Founded in 1920, DuBois makes specialty chemical solutions for the manufacturing industry in North America, and is expanding into selected market sectors around the world. DuBois is committed to building sustainable partnerships with customers that also reduce total cost through the delivery of innovative solutions that are lean, green and clean. DuBois specializes in the areas of metal finishing/paint pretreatment, metalworking/lubricants, water/wastewater treatment, maintenance/equipment cleaning, paper chemicals, food processing cleaning/sanitizing, and transportation cleaning.

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PML targeting eradicates quiescent leukaemia-initiating cells by Ito Keisuke, Bernardi Rosa, Morotti Alessandro, Matsuoka Sahoko, Saglio Giuseppe, Ikeda Yasuo, Rosenblatt Jacalyn, Avigan David E, Teruya-Feldstein Julie, Pandolfi Pier Paolo in Nature (2008).

[PMID: 18469801] PubMed

The existence of a small population of 'cancer-initiating cells' responsible for tumour maintenance has been firmly demonstrated in leukaemia. This concept is currently being tested in solid tumours. Leukaemia-initiating cells, particularly those that are in a quiescent state, are thought to be resistant to chemotherapy and targeted therapies, resulting in disease relapse. Chronic myeloid leukaemia is a paradigmatic haematopoietic stem cell disease in which the leukaemia-initiating-cell pool is not eradicated by current therapy, leading to disease relapse on drug discontinuation. Here we define the critical role of the promyelocytic leukaemia protein (PML) tumour suppressor in haematopoietic stem cell maintenance, and present a new therapeutic approach for targeting quiescent leukaemia-initiating cells and possibly cancer-initiating cells by pharmacological inhibition of PML.

[ hide abstract ]

Discussed In Paper

Dosing Information

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Mystic Theme - Gardens

A few shots from the small flower garden by our patio.

Enjoy more gardens here. [photoblog.com]

Patio tomatoes beginning to ripen.

A little basil for cooking.

A few zinnias for color.

A bed of impatiens.

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Robert B. Wiringa, Argonne Physics Division
Recent applications of nuclear quantum Monte Carlo
Argonne Physics Division Seminar - 17 Mar 2014
3:30 PM, Building 203, Conference Room R-150

Quantum Monte Carlo methods provide the best solutions of nuclear structure for light nuclei using realistic two- and three-nucleon interactions. We have calculated binding energies of about 100 ground and excited states up to A=12, as well as densities and charge radii. We also have studied spectroscopic overlaps for input to DWBA calculations of light-ion reactions, and asymptotic normalization coefficients for astrophysical reactions. This talk will emphasize recent applications to electromagnetic moments and transitions, charge-symmetry breaking and isospin-mixing, and nucleon momentum distributions.

Argonne Physics Division Seminar Schedule


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On carbon, methane and electromagnetic radiation

  1. Mar 13, 2013 #1
    iTunes University layman looking for answers and willing to do the work – just need some direction.

    I now understand electromagnetic waves can be created when molecules vibrate – which they all do. I understand the frequency of the light correlates to the frequency of the molecular vibration – which is itself a result of the mass of the individual vibrating adams and the strength of the molecular bonds.

    And, I understand that a “bombarded” adam generates electromagnetic waves when the electron drops back to a lower energy state. I understand the resulting energy of the electromagnetic wave – the frequency – correlates to the energy difference between the two energy orbitals. The electrons travel around the nucleus in waves by “choosing” specific complete-orbital-wave frequencies and distances from the nucleus, otherwise that orbital could not exist because out-of-phase waves would cancel each other out as the electron “circles” the nucleus.

    I believe the the resulting lightwaves, either from vibrating molecules or from electrons dropping to a lower energy state, generate resulting magnetic waves, and those very magnetic waves generate “new” lightwaves.

    OK - a few questions...

    I am told, methane is a “stronger” greenhouse gas than carbon dioxide. Why? I understand that there are multiple vibrational directions or “degrees of freedom” for each bonded adam within the molecule because adams vibrate in a three-dimensional world. Is it that methane is vibrating with a greater number of frequencies and can therefore absorb a greater number of frequencies? But, isn’t the earth is emitting infrared radiation at a specific frequency? And, doesn’t the earths infrared frequency change slightly from one day to the next as the earth’s temperature changes?

    Which brings me to the next question…
    As the vibrating molecules give off more and more energy – photons – don’t the molecules lose energy? And, if they lose energy does their vibration change? And if the vibration changes then the frequency of the light would change. Which I know is not true because molecules of a specific type give off a specific frequency.

    And lastly...
    Do the magnetic waves that are propagated from lightwaves create new lightwaves that amplify the original lightwaves? Which then create new magnetic waves and the cycle continues? And if so, is that why light travels forever? (Or at least for 13 1/2 billion light-years as far as we know.) Or does light travel forever because a body in motion (a photon) remains in motion?

    I’m happy to read further on my own. I just need some direction.
    Last edited: Mar 13, 2013
  2. jcsd
  3. Mar 13, 2013 #2

    User Avatar

    Staff: Mentor

    The picture you have of discrete vibrational frequencies, and therefore a discrete absorbtion spectrum, only works for an isolated molecule. In a gas, where you have lots of them, collisions and interactions between the molecules, along with the Doppler effect, transforms discrete absorption into a continuous absorption band. The amount of absorption will change as a function of the frequency of the light.

    To figure out which gas is a stronger green house gas, you have figure out what the emission of the Earth looks like in the infra-red region, and then see how much of that will be absorbed by the different gases.

    And I do not know what you mean by "magnetic wave". Do you mean electromagnetic wave? In that case, it is the same as a light wave, with the name light wave only applying to a small part of the full electromagnetic spectrum (from the infra-red to the ultra-violet).
  4. Mar 13, 2013 #3

    User Avatar

    Staff: Mentor

    The electromagnitic wave just propagates freely in space until it encounters an object. I don't think that "a body in motion" is the best way to talk about photons, but if it helps you to see it that way, the photon just travels in space until it is absoebed by something.
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