The Guide to Changing Your Name after Marriage

Written by Rachel Greenberg

Whether or not to change your name after marriage is a personal decision that each person must make on his/her own. But once you’ve decided to takerepparttar plunge, you need to be prepared forrepparttar 122027 administrative tasks that await you. Trying to get all of your IDs and accounts updated can be tedious, and even just knowing where to start is a major task itself. The following checklist should make this process much less worrisome, and hopefully hassle-free:

1. Certified copy of marriage license Before you begin, make sure you get 2 or 3 certified copies of your marriage license fromrepparttar 122028 office where you applied forrepparttar 122029 license. You will need to show this document several times as proof of your name change. You really only need one copy - since most places only need to seerepparttar 122030 copy, not keep it – but it’s best to have a few extras on hand.

2. Driver’s License The Department of Motor Vehicles is run differently in each state, but it is most likely that you will need to go in person torepparttar 122031 local office and show a certified copy of your marriage license. Some states will also have you update your name on your voter registration atrepparttar 122032 same time that you change your name on your license. If they do not, then make sure you contactrepparttar 122033 appropriate state office to get this done.

3. Social Security Card This will also require a visit in person, so locaterepparttar 122034 Social Security Office in your area. They will need to see a certified copy of your marriage license, as well as another ID with your new name. If you have already completed step #2, then you will haverepparttar 122035 necessary ID. The Social Security Administration will notifyrepparttar 122036 IRS andrepparttar 122037 Post Office of your name change, so you do not need to inform these organizations separately.

4. Bank Accounts & 401k Most banking institutions will need to see a copy ofrepparttar 122038 marriage license (just a regular copy, not a certified copy) along with a written letter stating that you wish to change your name on your accounts. You can either check your accounts online or call each place to see exactly what is needed. Once you have maderepparttar 122039 change, make sure to order checks withrepparttar 122040 new name.

Do You Want To Know How Monogamy Came To Be?

Written by Joseph T Farkasdi

Inrepparttar Hebrew Bible, there is a clear distinction between a love relationship and a marriage arrangement. Love relationships are depicted, over all, asrepparttar 122026 blinding-revealing passion for someone who isrepparttar 122027 object ofrepparttar 122028 individual’s attention. For example, Yaakov’s passion for Rachel (B’reshith 29). King David’s lustful desire for Batsheva (Sh’muel Bet 11-12). Samson’s love for D’leelah,repparttar 122029 dominatrix ofrepparttar 122030 Hebrew Bible (Shofetim 16). Just to name a few. A marriage arrangement requires thatrepparttar 122031 one’s married to each other fulfillrepparttar 122032 ethical and moral legal obligations that are binding upon them underrepparttar 122033 laws prescribed withinrepparttar 122034 community. Further, love betweenrepparttar 122035 ones married to each other is not guaranteed. Divorce is probable, and arrangements for that are legally prescribed in bothrepparttar 122036 Torah andrepparttar 122037 Talmud. Marital strife is likely to occur due to differences in individual needs or unpredictable circumstances, and must be weathered through by adherence torepparttar 122038 marital obligations. Love can flourish betweenrepparttar 122039 married partners, and this isrepparttar 122040 "ideal" ifrepparttar 122041 individuals work together throughrepparttar 122042 struggles and keepingrepparttar 122043 obligations to nurture its continued existence inrepparttar 122044 marriage. Inrepparttar 122045 Hebrew Bible, all aspects dealing withrepparttar 122046 legal institution of marriage express polygamy. So, too, do allrepparttar 122047 narratives onrepparttar 122048 marriage lives of people; with what may appear to berepparttar 122049 rare exception of a few. But,repparttar 122050 Torah rarely, if ever, gives full disclosure onrepparttar 122051 personal lives of its legendary people. It has selective memory, and midrash of later generations have had to fill in areas not covered. If we were to stretch scripture a little, and interpret that some marriages were intentionally portrayed as monogamous, all this really shows us is two possibilities. The first, is that some men were likely to take only one wife; and/or two, that some should limit themselves to a lesser number. All aspects dealing with what can be described as a monogamous relationship withinrepparttar 122052 Hebrew Bible deal withrepparttar 122053 love affair situation of a biblical patriarch and a woman (not always a Hebrew matriarch). Kept in its context,repparttar 122054 Hebrew Bible presentsrepparttar 122055 cultural marriage arrangement of its time – polygamy. It even legally defines proper marriage behavior forrepparttar 122056 husband who is married to more than one wife (D'varim 21.15-17). And, in typical Hebrew teaching style,repparttar 122057 polygamist marriage narratives teach us that relationships are a struggle between individual needs. And, thatrepparttar 122058 obligations – laws, commandments, rules – of being legally married to each other requires that these struggles be worked out withinrepparttar 122059 marriage. Great lengths of creativity withinrepparttar 122060 marriages of biblical times were taken to accomplish this.

The "idea" thatrepparttar 122061 Torah encourages monogamy by showing allrepparttar 122062 struggles happening inrepparttar 122063 polygamist relationships is a later midrashic interpretation ofrepparttar 122064 Common Era Palestinian Jews*. [*See footnote below.] The Jews ofrepparttar 122065 intertestimal times (the 700 year period betweenrepparttar 122066 writing ofrepparttar 122067 Jewish scrolls, now known asrepparttar 122068 TaNaKH, andrepparttar 122069 writings ofrepparttar 122070 Greek New Testament byrepparttar 122071 Greco-Roman Christians ofrepparttar 122072 Diaspora). And, for only about a thousand years, has it been upheld through cultural law asrepparttar 122073 ideal within most Jewish communities, and more specificallyrepparttar 122074 Ashkenazic community of Old Europe. The rabbis ofrepparttar 122075 intertestimal period tookrepparttar 122076 TaNaKH scriptures out of their context and applied new meanings to them to deal withrepparttar 122077 present problems occurring withinrepparttar 122078 overran, hellenistically influenced Yisrael. The old ways andrepparttar 122079 reasons for these ways were no longer being followed enthusiastically, and new ways were needed to keeprepparttar 122080 integrity ofrepparttar 122081 Hebrew teachings.

Hence,repparttar 122082 new law that appeared inrepparttar 122083 Damascus Document* scroll of intertestimal times that limits marriage to one husband and one wife. The Damascus scroll gives a new definition to what is consideredrepparttar 122084 act of fornication. It specifically states that fornication, a sexual sin, isrepparttar 122085 taking of more than one wife in a man’s lifetime. The rationale for this definition of fornication is based upon two quotes from legend narratives ofrepparttar 122086 Torah. B’reshith 1.27, "So G-d created humankind in his image, inrepparttar 122087 image of G-d did he create it, male and female he created them" and 7.9, "two and two (each) came to Noah, intorepparttar 122088 Ark, male and female, as G-d had commanded Noah." Both scriptures were taken out of their context and have nothing to do withrepparttar 122089 Moshaic laws regarding marriage. And, one quote from D'varim 17.17 that speaks ofrepparttar 122090 King of Yisrael, that he is not to "multiply wives for himself." (A translation ofrepparttar 122091 Damascus Document is available in The Dead Sea Scrolls, A New Translation.) [*See footnote below.]

This latter biblical injunction does not restrictrepparttar 122092 King to one wife only, but instructs him not to create a harem for himself, so that his attention remains on his duties as King. The King is also told in this same passage of scripture not to "multiply horses for himself," "not to returnrepparttar 122093 people to Egypt in order to multiply horses," and that "silver and gold he is not to multiply for himself to excess." Neither of these injunctions say thatrepparttar 122094 King is restricted to owning only one horse and possessing one piece of silver or gold. The D’varim passage cited as validation byrepparttar 122095 first intertestimal adherents to monogamy is dealing with political-trade transactions ofrepparttar 122096 King. Later tradition has ascribed B’reshith 2.24 and Mishlei 31 as further justification thatrepparttar 122097 ancient Jews intended for us to form monogamous marriages. Again, scripture is taken out of context to justify a fundamentalist view. Withrepparttar 122098 passage of Mishlei, it is expressingrepparttar 122099 ideal wife and likens her to Shechinah, which isrepparttar 122100 feminine image of G-d,repparttar 122101 Hebrew G-ddess. It does not makerepparttar 122102 slightest suggestion concerningrepparttar 122103 number of wives a man is to have. To say thatrepparttar 122104 Bible supports a bias towards (or against) something that it clearly does not is simply wrong to do. And, this kind of interpreting leads to injustice.

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