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https://en.wikipedia.org/wiki/Universities%20and%20research%20institutions%20in%20Berlin

Universities and research institutions in Berlin

Nobel Prize winners

The -Brandenburg capital region is one of the most prolific centers of higher education and research in the world. It is the largest concentration of universities and colleges in . The city has four public research universities and 27 private, professional and technical colleges (Hochschulen), offering a wide range of disciplines. Access to the German university system is tuition free. 175,000 students were enrolled in the winter term of 2014/15. Around 20% have an international background. Student figures have grown by 50% in the last 15 years. The (HU Berlin) has 34,000 students, the (Free University of Berlin, FU Berlin) has 34,000 students, and the (TU Berlin) around 30,000 students. The (UdK) has about 4,000 students and the has enrollment of about 10,000 students. 40 Nobel Prize winners are affiliated to the Berlin-based universities.

There are 43 Nobel laureates affiliated to the Berlin-based Universities:

wit-train-topic-004256752

projected-04041444-000

https://en.wikipedia.org/wiki/Apo%20Island

Apo Island

Introduction

Apo Island is a volcanic island covering 74 s in land area, 7 kilometers off the southeastern tip of and 30 kilometers south of the capital of in the . The name "Apo" means "elder" or "respected ancestor" in the . The marine habitat around the island is a , protected by the National Integrated Protected Area Act (NIPA) and under the jurisdiction of the Protected Area Management Board (PAMB). It has become a popular and destination with tourists. There are two resorts on Apo Island, each with a dive center: Apo Island Beach Resort and Liberty's Lodge. There is also a ranger station and a lighthouse. The island is under the jurisdiction of the municipality of , and is one of the municipality's 23 s. As of the 2010 census, the island has a population of 918.

wit-train-topic-000076151

projected-04041444-002

https://en.wikipedia.org/wiki/Apo%20Island

Apo Island

Marine sanctuary and tourism

Apo Island is a volcanic island covering 74 s in land area, 7 kilometers off the southeastern tip of and 30 kilometers south of the capital of in the . The name "Apo" means "elder" or "respected ancestor" in the . The marine habitat around the island is a , protected by the National Integrated Protected Area Act (NIPA) and under the jurisdiction of the Protected Area Management Board (PAMB). It has become a popular and destination with tourists. There are two resorts on Apo Island, each with a dive center: Apo Island Beach Resort and Liberty's Lodge. There is also a ranger station and a lighthouse. The island is under the jurisdiction of the municipality of , and is one of the municipality's 23 s. As of the 2010 census, the island has a population of 918.

Apo Island was a community-organized marine sanctuaries, and as such it has been well documented by the global science community. The project was started when Dr. Angel Alcala, a marine scientist from the introduced to the local fishermen the importance of creating a marine sanctuary in the area. Initially, there was hesitation on the part of the locals, but after a three-year dialogue, Dr. Alcala convinced the island community to establish the sanctuary. Assisted by the staff of the SU Marine Laboratory in 1982, the local fishermen selected an area along 450 meters of shoreline and extending 500 meters from shore as the sanctuary site. Since then, the project initiated on the island led to the creation of hundreds of other marine sanctuaries in the Philippines. At present, the island is home to over 650 documented species of fish and estimated to have over 400 species of corals. Most of the Philippines' 450 species of coral can be found here, from tiny bubble corals to huge gorgonian sea fans and brain corals. Visitors and tourists pay a fee to enter Apo Island and to snorkel or dive in the marine sanctuary there. These fees are used to keep the sanctuary clean and in good condition. In 2003, 's opened a Wild Reef exhibit based on Apo Island's surrounding reef and marine sanctuary. In 2008, Sport Diver Magazine listed Apo Island as one of the top 100 diving spots in the world. As of 2017, the fish sanctuary, at the southeastern part of the island was closed "temporarily" since 2014 for the reason of super typhoon Haiyan that has destroyed the shallow coral reef. This beach is indeed facing the ocean and is now banned from snorkelling and the place is now used to park fishing boats. Though the island is not a marine reserve, only the local population have the right to catch fish. The main advantages on the island is indeed the facilities for diving residing on the island (with tanks and compressors) and the protection of sea turtles where more than 60 are recorded, and an amazing diversity of soft and hard corals. In the north part of the island, currents offer exceptionally clear waters even during the planktonic season (December thru March) with a school of jacks, 13 barracudas, few groupers located near Coconut diving spot.

wit-train-topic-002019867

projected-04041499-000

https://en.wikipedia.org/wiki/Upper%20Gangetic%20Plains%20moist%20deciduous%20forests

Upper Gangetic Plains moist deciduous forests

Introduction

The Upper Gangetic Plains moist deciduous forests is a of northern .

wit-train-topic-000535091

projected-04041545-000

https://en.wikipedia.org/wiki/Hagia%20Photia

Hagia Photia

Introduction

Hagia Photia (also Ayia Photia, Agia Photia, ) is an archaeological site of a fortified ancient building on eastern . lies five kilometers to the west.

wit-train-topic-000519184

projected-04041548-000

https://en.wikipedia.org/wiki/1998%20Ukrainian%20parliamentary%20election

1998 Ukrainian parliamentary election

Introduction

Parliamentary elections were held in on 29 March 1998. The remained the largest party in the , winning 121 of the 445 seats. After the election votes in five electoral districts had too many irregularities to declare a winner and the parliament was five members short of 450.

wit-train-topic-001995252

projected-04041548-003

https://en.wikipedia.org/wiki/1998%20Ukrainian%20parliamentary%20election

1998 Ukrainian parliamentary election

By regions (single constituency)

Parliamentary elections were held in on 29 March 1998. The remained the largest party in the , winning 121 of the 445 seats. After the election votes in five electoral districts had too many irregularities to declare a winner and the parliament was five members short of 450.

Crimea (10/10) No party affiliation: Serhiy Ivanov, Anatoliy Rakhansky, Valeriy Horbatov, Refat Chubarov, Anatoliy Franchuk : Yevhen Leshan, Viktor Myronenko Soyuz: : Ihor Franchuk, Vinnytsia Region (8/8) No party affiliation: (), , Oleksandr Shpak, Yevhen Smirnov, Oleksandr Stoyan : Ihor Kvyatkovsky, Anatoliy Matviyenko : Mykola Pasyeka Volyn Region (4/5) National Front (): Valeriy Dibrova Agrarian: Kateryna Vashchuk No party affiliation: Mykola Martynenko : Oleksandr Svyryda : Serhiy Shevchuk Dnipropetrovsk Region (16/17) Hromada 6 (1-Independent) No party affiliation 5 Communist 3 Interregional bloc 1 Agrarian 1 Donetsk Region (21/23) No party affiliation 12 Communist 7 Party of Regions 2 Zhytomyr Region (5/6) No party affiliation 2 People-Democratic 1 Communist 1 Christian-Democratic 1 Zakarpattia Region (5/5) Social-Democratic (u) 3 No party affiliation 2 Zaporizhia Region (7/9) No party affiliation 3 Communist 3 (1-Independent) Agrarian 1 Ivano-Frankivsk Region (6/6) No party affiliation 2 National Front 2 (all CUN) Labor and Liberal together 1 (Independent) Christian people 1 Kirovohrad Region (3/5) No party affiliation 3 Luhansk Region (12/12) Communist 8 No party affiliation 4 Lviv Region (10/12) People's Movement 2 Reforms and Order 2 National Front 2 (all Independent) Fewer words 1 No party affiliation 1 Christian-Democratic 1 Agrarian 1 Mykolaiv Region (3/6) No party affiliation 2 Reforms and Order 1 Odessa Region (10/11) No party affiliation 6 Communist 2 Agrarian 1 (Independent) Social and Peasant 1 Kyiv Region (7/8) No party affiliation 4 Social and Peasant 1 (Socialist) Agrarian 1 People's Movement 1 Poltava Region (8/8) Communist 3 No party affiliation 2 People's Movement 1 People-Democratic 1 (Independent) Forward 1 (Independent) Rivne Region (5/5) People's Movement 3 No party affiliation 2 Sumy Region (6/6) No party affiliation 2 Progressive Socialist 2 Communist 1 Justice 1 Ternopil Region (4/5) People's Movement 2 No party affiliation 1 National Front 1 (CUN) Kharkiv Region (12/14) No party affiliation 6 Communist 2 Agrarian 1 Social and Peasant 1 (Independent) Progressive Socialist 1 (Independent) People-Democratic 1 Kherson Region (6/6) No party affiliation 2 Hromada 1 Communist 1 Christian-Democratic 1 Social and Peasant 1 (Socialist) Khmelnytsky Region (7/7) No party affiliation 4 Republican 1 Socialist 1 Communist 1 Cherkasy Region (7/7) No party affiliation 3 Communist 2 Social and Peasant 1 (Peasant) People-Democratic 1 Chernivtsi Region (4/4) No party affiliation 3 People's Movement 1 Chernihiv Region (5/6) No party affiliation 4 People-Democratic 1 Kyiv (11/12) No party affiliation 8 Democratic Parties 1 (Independent) People's Movement 1 Reforms and Order 1 Sevastopol (2/2) No party affiliation 1 Communist 1

wit-train-topic-000184195

projected-04041572-000

https://en.wikipedia.org/wiki/Area%20code%20480

Area code 480

Introduction

n area code 480 is a in serving the eastern and northern portions of the . It was created on March 1, 1999, in a three-way split of , when it was apparent that the was growing too fast for it to remain entirely in one area code. Generally, 480 is coextensive with the , while most of the is and most of Phoenix itself remained in 602. By the turn of the millennium, 602 was running out of numbers just four years after all of the state outside of the Valley of the Sun was split off as . Original plans called for 480 to be an for the entire Phoenix metro area. However, overlays were a new concept at the time, and met with considerable resistance due to potential geographic ambiguity, as well as the requirement for . A three-way geographic split was chosen instead, with 480 assigned to the East Valley. The 480 area code encompasses , , , (except for a small portion west and south of the I-10 , which stayed in 602), , , , , , as well as far northeast Phoenix and the Phoenix neighborhood of , and newer unincorporated communities in far northwest that are becoming part of the Greater Phoenix metropolitan area due to heavy development. Also in area code 480 are pagers for the . The three Valley area codes form one of the largest local calling areas in the western United States. With the exception of the slivers of the Valley that are in the 520 and area codes, no long-distance charges are applied from one portion of the Valley to another. Even with the split into three area codes, much of the Valley is still part of the Phoenix rate center. Prior to October 2021, area code 480 had telephone numbers assigned for the 988. In 2020, 988 was designated nationwide as a dialing code for the , which created a conflict for exchanges that permit . This area code was therefore scheduled to transition to by October 24, 2021. As of October 2020, area code 480 is expected to reach exhaustion by the first quarter of 2024. Two years later, in 2026, 602 is projected to exhaust. However, 623 is not forecast to exhaust until 2069; in 2021, it had 299 assigned central office codes as opposed to more than 700 in each of 480 and 602. After the Administrator initiated relief planning for 480, the state's telecommunications industry recommended to the that the 1999 area code boundaries be eliminated, creating a three-code overlay complex and allowing the assignment of new numbers (primarily from 623) throughout the Phoenix rate center. This would save the assignment of two area codes and last 26 years, as opposed to 35 for the introduction of new area codes. The Corporation Commission approved this plan on November 9, 2021. Implementation would not begin until August 2022, after the national deadline to activate 988, with a six-month permissive 10-digit dialing period for the 602 and 623 areas to begin at some point in January 2023 ahead of the overlay becoming effective in August of that year.

wit-train-topic-003356629

projected-04041573-000

https://en.wikipedia.org/wiki/Wormian%20bones

Wormian bones

Introduction

Wormian bones, also known as intrasutural bones or sutural bones, are extra pieces that can occur within a in the . These are irregular isolated bones that can appear in addition to the usual centres of of the skull and, although unusual, are not rare. They occur most frequently in the course of the , which is more tortuous than other sutures. They are also occasionally seen within the and sutures. A large wormian bone at lambda is often called an , due to the relatively high frequency of occurrence in . Another specific Wormian bone, the , sometimes exists between the of the and the great wing of the . They tend to vary in size and can be found on either side of the skull. Usually, not more than several are found in a single individual, but more than one hundred have been once found in the skull of a adult. Wormian bones are a marker for some diseases and important in the primary diagnosis of brittle bone disease: . Wormian bones may also be seen in: "Kinky-hair" and

wit-train-topic-003758784

projected-04041586-000

https://en.wikipedia.org/wiki/Molnija

Molnija

Introduction

Chelyabinsk Watch Factory "Molnija" (sometimes transliterated Molniya; ) was a Russian and based in , . Molnija (Молния) is the word for lightning.

wit-train-topic-000414871

projected-04041586-001

https://en.wikipedia.org/wiki/Molnija

Molnija

History

Chelyabinsk Watch Factory "Molnija" (sometimes transliterated Molniya; ) was a Russian and based in , . Molnija (Молния) is the word for lightning.

The Molnija and factory opened on November 17, 1947. The company's main customer was then the Department of Defense, providing them with wristwatches, pocket watches and table clocks. Molnija's main product were mechanical es with military, religious and historical motifs. The Molnija movement is basically a copy of a movement used in Swiss watches from around 1940. About 80% of the work on most of the watches was done by hand. Some Molnija movements were used in oversized men's wristwatches. Early Molnija pocket watch movements (from 1947 to c. 1960) normally had 15 jewels. Later ones (from around 1965 to 1997) normally had 18 jewels. However from around 1997 they started to produce lower quality watches with fewer jewels. The company ceased production in October 2007. A few employees continued to sell Molnija watches assembled from unused stock, and 'new' Molnija pocket watches were still available on the market for some time afterwards.

wit-train-topic-001277347

projected-04041589-003

https://en.wikipedia.org/wiki/George%20Soule%20%28Mayflower%20passenger%29

George Soule (Mayflower passenger)

In Plymouth Colony

George Soule (c. 1601 – between 20 September 1677 and 22 January 1679) was a colonist who was one of the on the and helped establish in 1620. He was one of the signers of the .

In 1623, the Division of Land at Plymouth provided one acre for George Soule between the property of "Frances" Cooke and "Mr. Isaak" Allerton. About 1626, George Soule married a woman by the name of Mary. It is known that the only Mary in Plymouth who was then unmarried was Mary Bucket (Buckett). In 1623, "Marie" Buckett, as a single woman, had received one acre of land. In 1626 George Soule was one of twenty-seven Purchasers involved with the colony joint-stock company which afterwards was turned over to the control of senior colony members. That group was called Undertakers, and were made up of such Pilgrim leaders as Bradford, Standish and initially, who were later joined by other leaders Winslow, , , Alden, and others from London who were former Merchant Adventurers. On the agreement, dated 26 October 1626, his name appears as "Georg Soule." In the 1627 Division of Cattle, George and Mary Soule and their first son Zachariah (all with the recorded surname of "Sowle") were listed with the Richard Warren family. They were allotted several animals that arrived on the ship Jacob, probably in 1625. Historic records indicate Soule became a freeman prior to 1632/33 (Johnson) or was on the 1633 list of freemen. In 1633/34 Soule (as "Sowle") was taxed at the lowest rate which indicates that his estate was without much significance. Per Plymouth records, Soule's life with his family appears to have been lived quietly in a Puritan home – obtaining some land holdings through the years which he would later provide for his large family. He was never involved in any criminal or civil court dispute and did participate in a number of public service situations, one being his volunteering to fight in the Pequot War in 1637, which was over before the Plymouth company could get organized. Land records note that in 1637 he was assigned "a garden place…on Duxbury side, by Samuel Nash's, to lie to his ground at Powder Point". The 1638 land records note that "one acre of land is granted to George Soule at the watering place…and also a parcel of Stony Marsh at Powder Point, containing two acres." The land at the "watering place" in south Plymouth was sold the next year, possibly as he was living in Duxbury at that time and did not need his property in south Plymouth. In 1640 he was granted a meadow at Green's Harbor – now Marshfield. His land holdings included property in several towns, those being Namaskett, Middleboro and Dartmouth. First in 1642 and last in 1662, he was assigned to at least five grand and petty juries. He was deputy for Duxbury for several years. In the 1643 Able to Bear Arms (ATBA) List, George and his son Zachariah (listed as "Georg" and "Zachary") appear with those bearing arms from Duxbury (written as "Duxbarrow"). In October 1645 the General Court granted to Duxbury inhabitants lands "about Saughtuckquett" and nominated ", Mr , George Soul…" and others for "equall devideing and laying forth of the said lands to their inhabitants." The purpose of this committee was to divide property in the Duxbury area for its inhabitants. Soule was also on a similar committee in 1640. On 20 October 1646 Soule, with Anthony Thatcher, was chosen to be on a "committee to draw up an order concerning disorderly drinking (smoking) of tobacco." The law, as drawn up, provided strict limitations on where tobacco could be smoked and what fines could be levied against lawbreakers.

wit-train-topic-002085726

projected-04041623-000

https://en.wikipedia.org/wiki/Bregma

Bregma

Introduction

The bregma is the anatomical point on the skull at which the is intersected perpendicularly by the .

wit-train-topic-003800501

projected-04041635-000

https://en.wikipedia.org/wiki/Russians%20in%20Kazakhstan

Russians in Kazakhstan

Introduction

There has been a substantial population of in since the 19th century. Although their numbers have been reduced since the breakup of the , they remain prominent in Kazakh society today. Russians formed a plurality of the 's population for several decades.

wit-train-topic-001191486

projected-04041635-003

https://en.wikipedia.org/wiki/Russians%20in%20Kazakhstan

Russians in Kazakhstan

Post-Soviet period

There has been a substantial population of in since the 19th century. Although their numbers have been reduced since the breakup of the , they remain prominent in Kazakh society today. Russians formed a plurality of the 's population for several decades.

Although Nazarbayev is widely credited with peaceful preservation of the delicate inter-ethnic balance in Kazakhstan, hundreds of thousands of Russians left Kazakhstan in the 1990s due to the perceived lack of economic opportunities. A number of factors contributed to this situation. Following independence from the Soviet Union, the Kazakh government adopted a policy of developing the state language that sought to affirm the ethnically Kazakh nature of the country and promote Kazakh language and culture. One aspect of this policy was the government's decision to define Kazakhstan as the national state of the ethnically Kazakh people in the country's first constitution in 1993 and again in its second constitution in 1995. In 1994 Kazakhstan held its first parliamentary elections since independence. In these elections, Kazakh candidates won a disproportionate number of seats compared to Russian candidates relative to the demographic makeup of the country at the time. Observers attributed the over-representation of Kazakh politicians to electoral tampering carried out by the government, primarily through . Many Russians interpreted this as an attempt to promote Kazakh domination of the state at the expense of Russian influence. A major factor that contributed to the alienation of Russians and the increase of inter-ethnic tensions in post-Soviet Kazakhstan was the government's language policy. Following independence, the government adopted Kazakh as the country's official language. Russian was designated as the language of interethnic communication but not given official status. Over the course of the 1990s, the government mandated the instruction of Kazakh in schools and introduced Kazakh language fluency requirements for all public sector jobs. Many Russians objected to these measures and advocated for official bilingualism, which was denied. The government's language policy struck many Russians as inequitable, in part because at the time of independence Russian was the de facto language of communication in government and business. Most Kazakhs were already fluent in Russian, while very few Russians were fluent in Kazakh. This policy had the effect of excluding the vast majority of Russian-speakers from some of the most coveted professional occupations. These various developments contributed to an increasing sense of marginalization and exclusion among Russians in Kazakhstan. Many Russians felt that there were limited opportunities for them and their children in the country, as a result of the government's new linguistic and educational policies. These and other grievances were major causes of the massive emigration of Russians from Kazakhstan that took place in the 1990s. By 1999, the number of Russians in Kazakhstan dropped to 4,479,618 people, roughly 30% of Kazakhstan's population. Emigration from Kazakhstan reached its peak in 1994, when 344,112 people emigrated from Kazakhstan to Russia. Since then, it has consistently decreased, perhaps because those most eager to leave or with the resources to leave have already done so. At the beginning of his presidency in 2000, met with leaders of the Russian community in Kazakhstan who explained to him the situation they faced in the country. This meeting resulted in a proposal of a massive departure of the remainder of Russians from Kazakhstan. It was suggested that these migrants would revitalize depopulated areas of central Russia and provide a counterweight to the demographic decline of Russians within the Russian Federation. However, support for the idea has since evaporated and the Russian government has not provided the resources necessary for massive repatriation. The majority of Russians who emigrated from Kazakhstan were Russians born in Russia who had moved to Kazakhstan later in life, primarily for professional reasons. Most of this group resided in urban areas and tended to be more highly educated. In contrast, Russians who were born in the country and whose families have lived in Kazakhstan for two to three generations were far less likely to emigrate. This group is concentrated in rural regions, especially in the northern part of the country. In the 1990s, this group made up two thirds of Kazakhstan's Russian population but only one third of the migrants who left the country. Russians are still an influential socio-political group in Kazakhstan, and they remain active in Kazakhstan's public, military, cultural and economic life. Also the Kazakh language is the state language, while Russian is now also officially used as an equal language to Kazakh in Kazakhstan's public institutions. Kazakhstan is also part of the with Russia.

wit-train-topic-003650288

projected-04041643-001

https://en.wikipedia.org/wiki/Janson

Janson

Historical background

Janson is the name given to a set of s from the period, and modern revivals from the twentieth century. Janson is a crisp, relatively high-contrast serif design, most popular for body text. Janson is based on surviving matrices from that were named for (1620–1687), a Leipzig-based printer and punch-cutter from the Netherlands who was believed to have created them. In 1954 Harry Carter and George Buday published an essay asserting that the designer of the Janson typeface was in fact a schoolmaster and , (1650–1702).

, a n pastor and schoolmaster, became deeply interested in printing after being sent to Amsterdam to help print a Hungarian Protestant translation of the Bible. This was a period of for the Netherlands and a time when its styles of printing were very influential across Europe, making it a centre for the creation of new typefaces. He developed a second career as a , an engraver of the punches used as a master for stamping matrices for casting metal type, selling his work to printers in the Netherlands and abroad. The style he worked in was based on French serif typefaces of the previous century, but with boosted x-height and higher stroke contrast, creating a higher-contrast, sharper effect. It was later called the "" (goût hollandois), a term originating from the writings of in the next century. Kis is considered to have been one of the most talented engravers active during this period, and perhaps uniquely wrote about his work in later life, allowing greater insight into his work than other earlier engravers. Kis also cut typefaces for other languages including and typefaces. Kis returned to Transylvania around 1689 and may have left (the moulds used to cast type) in Leipzig on his way home. The Ehrhardt type foundry of Leipzig released a surviving specimen sheet of them around 1720, leading to the attribution to Janson. Kis's surviving matrices were first acquired by , and are now held in the collection of the (Museum of Printing), . Kis's identity as the maker of the typefaces was rediscovered in the 1950s by comparison with type from Hungarian archive sources (including his autobiography) on which his name was identified. Due to their survival, the Janson typefaces became popular with fine printers of the late such as , who could print books from them using hand-set type cast from surviving original matrices. In his book Printing Types: Their History, Forms and Uses, Updike commented that "although heavy, they retain considerable vivacity of line and have great capabilities when used with taste." Despite its 17th-century origins, Janson is used in a wide variety of modern-day text applications. As of the magazine's 2011 redesign, uses Janson for body text in all of its articles; so does . It has also been used for the Journal of the British .

wit-train-topic-002398211

projected-04041643-002

https://en.wikipedia.org/wiki/Janson

Janson

Revivals

Janson is the name given to a set of s from the period, and modern revivals from the twentieth century. Janson is a crisp, relatively high-contrast serif design, most popular for body text. Janson is based on surviving matrices from that were named for (1620–1687), a Leipzig-based printer and punch-cutter from the Netherlands who was believed to have created them. In 1954 Harry Carter and George Buday published an essay asserting that the designer of the Janson typeface was in fact a schoolmaster and , (1650–1702).

The Janson type was popular with twentieth-century typographers including Updike and , who admired its design as something different to the Didone and neo-medieval types dominant in the nineteenth century, and several revivals were made in the twentieth century for the systems of the period. A revival of the face was designed in 1937 by of the . The revival was taken from the original matrices, held since 1919 by the , which were Mergenthaler's exclusive agent in Europe. Griffith was a great admirer of the Janson designs, writing to Carl Rollins of that "I am so anxious to have the Linotype face worthy of its name. If I cannot succeed in satisfying myself that our interpretation of Janson will be worthy of the honored name it bears, we shall not hesitate a moment to scrap the whole work and forget it." The most common digital version, Janson Text, comes from a metal version produced by Hermann Zapf in the 1950s at . This was based on Kis' original matrices. Digitisations are available from Linotype, Adobe, (adding Cyrillic glyphs), (adding an additional light and black weights) and others. A separate digital version is 's Kis Antiqua Now. Described by Paul Shaw as the best digital version, it was designed by Hildegard Korger and Erhard Kaiser and originates from Korger's revival for the East German foundry . A separate common revival of the Janson types is , created by in the 1930s. Somewhat more condensed than most Janson revivals, giving it a crisp, vertical appearance, it is a popular book typeface, particularly often used in the UK. Besides a number of revivals specifically of (described in that article), two more by Linotype and Berthold have been sold under the name of Kis. 's Classics collection has some of its books printed in a digitized version of Janson typeface.

wit-train-topic-001413505

projected-04041693-001

https://en.wikipedia.org/wiki/Himalayan%20subtropical%20pine%20forests

Himalayan subtropical pine forests

Geography

The Himalayan subtropical pine forests are a large covering portions of , , , and .

This huge pine forest stretches for 3000 km across the lower elevations of the great range for almost its entire length including parts of Pakistan's in the west through , the northern Indian states of , , and , and , which is the eastern extent of the pine forest. Like so many Himalayan ecosystems the pine forests are split by the deep in Nepal, to the west of which the forest is slightly drier while it is wetter and thicker to the east where the monsoon rains coming off the bring more moisture.

wit-train-topic-000926050

projected-04041725-000

https://en.wikipedia.org/wiki/Canine%20fossa

Canine fossa

Introduction

In the of the , lateral to the of the is a depression called the canine fossa. It is larger and deeper than the comparable incisive fossa, and is separated from it by a vertical ridge, the , corresponding to the socket of the ;

wit-train-topic-001743071

projected-04041792-000

https://en.wikipedia.org/wiki/Area%20code%20520

Area code 520

Introduction

Area code 520 is a telephone in the (NANP) for the of . The numbering plan area comprises and most of the southeastern part of the state. Area code 520 was created in a split from on March 19, 1995. Previously, 602 had been the sole area code for the entire state of Arizona since the introduction of area codes in 1947 until Arizona's rapid expansion during the second half of the 20th century, and the proliferation of mobile and data communication services in the 1990s required additional numbering resources.

wit-train-topic-004861356

projected-04041834-000

https://en.wikipedia.org/wiki/%C3%89lys%C3%A9e%20Montmartre

Élysée Montmartre

Introduction

Élysée Montmartre () is a music venue located at 72 , , . It opened in 1807, burned down in 2011, reopened in 2016, and has a capacity of 1,380 patrons. The nearest métro station is .

wit-train-topic-000365135

projected-04041834-003

https://en.wikipedia.org/wiki/%C3%89lys%C3%A9e%20Montmartre

Élysée Montmartre

Recent history

Élysée Montmartre () is a music venue located at 72 , , . It opened in 1807, burned down in 2011, reopened in 2016, and has a capacity of 1,380 patrons. The nearest métro station is .

The room returned to its original vocation in 1995 with dancing evenings animated by the Grand Orchestre de L’Élysée Montmartre and it is now one of the most famous music venues in the city. Finnish Metal band were the last band to perform at "Élysée" before it caught fire on 16 March 2011. On 22 March 2011 in the morning, the building caught fire. The venue was purchased by Julien Labrousse and Abel Nahmias in 2013, it was rebuilt completely under the direction of , it reopened in September 2016 with a concert of .

wit-train-topic-001205069

projected-04041845-000

https://en.wikipedia.org/wiki/1987%20Australian%20federal%20election

1987 Australian federal election

Introduction

The 1987 Australian federal election was held in Australia on 11 July 1987, following the granting of a on 5 June by the Sir . Consequently, all 148 seats in the as well as all 76 seats in the were up for election. The incumbent , led by Prime Minister , defeated the opposition , led by and the led by . This was the first, and to date only, time the Labor Party won a third consecutive election. Future Opposition Leader entered parliament at this election. Since the introduction in the previous election in 1984 of leaders' debates, this was the only election in which there was not at least one leaders' debate due to Hawke's refusal to debate Howard.

wit-train-topic-000438628

projected-04041845-007

https://en.wikipedia.org/wiki/1987%20Australian%20federal%20election

1987 Australian federal election

Analysis

The 1987 Australian federal election was held in Australia on 11 July 1987, following the granting of a on 5 June by the Sir . Consequently, all 148 seats in the as well as all 76 seats in the were up for election. The incumbent , led by Prime Minister , defeated the opposition , led by and the led by . This was the first, and to date only, time the Labor Party won a third consecutive election. Future Opposition Leader entered parliament at this election. Since the introduction in the previous election in 1984 of leaders' debates, this was the only election in which there was not at least one leaders' debate due to Hawke's refusal to debate Howard.

Hawke led Labor to a record third successive term in government, despite finishing slightly behind the Coalition in the first-preference vote (the first time that a party had won an election in spite of this since 1969), and suffering a swing of some 0.9% to the Coalition in the two-party-preferred vote. Nonetheless, Labor's result of 86 seats was the party's highest ever (the total number of seats was expanded by 23 in 1984), and the party made particularly strong gains in Bjelke-Petersen's native Queensland, gaining four seats to bring their Queensland tally to 13 of 24 seats. The Liberals suffered a net loss of two seats, primarily due to losses in Queensland, although they did make small gains in Howard's native New South Wales and in Victoria. The federal National Party also suffered a net loss of two seats, failing to expand upon its traditional rural base and hampered by disunity within its ranks. This was the most recent election in which every seat in the House of Representatives was won by either Labor or the Coalition. Following the election, John Howard stayed on as leader of the Liberal Party, and would eventually become Prime Minister in . However, the experience of the 1987 campaign is said to have been the origin of his oft-repeated remark that, in politics, "disunity is death". Meanwhile, Hawke would go on to win a fourth-consecutive election for the Labor party, but was eventually replaced as Labor leader and Prime Minister by Paul Keating in 1991.

wit-train-topic-004191525

projected-04041851-000

https://en.wikipedia.org/wiki/Argonauta%20bottgeri

Argonauta bottgeri

Introduction

Argonauta bottgeri, also known as Böttger's argonaut, is a of belonging to the . The female of the species, like all s, creates a paper-thin eggcase that coils around the octopus much like the way a nautilus lives in its shell (hence the name ). A. bottgeri is the smallest argonaut species. The eggcase rarely exceeds 50 mm in diameter, although exceptional specimens have been known to grow up to 67.0 mm. A. bottgeri is similar to , but differs in having more pronounced ribs and prominent s on the keel. The eggcase does not have winged protrusions as is sometimes the case with A. hians. It is generally darker than that of any other species, ranging in colour from ochre-yellow to almost black, although completely white specimens have been reported from n waters. The eggcase is finely granulated and normally lacks the porcelain-like shine of other species. A. bottgeri is best known from the waters off southern and eastern , although it has also been reported from other parts of the and from the western . The of A. bottgeri is . A. bottgeri feeds primarily on s, especially s and s, with other octopods constituting a smaller portion of the animal's diet. Females from ese waters have been reported to prey on the pteropod . The species is preyed on by numerous predators. A. bottgeri has been reported in the stomach contents of from the Indian Ocean. Males of this species reach sexual maturity at a length (ML) of about 7 mm, presumably the maximum size attained. Females begin to secrete an eggcase at 6.5 to 7 mm ML. Female A. bottgeri as small as 11 to 13 mm ML have been reported with in the mantle cavity. They mature at about half the size of . Eggs are usually laid when females reach 14 or 15 mm ML, although the size at which this takes place differs across the animal's range. It has been reported that the egg clusters of A. bottgeri can be clearly divided into three portions, each with eggs at a similar developmental stage. The first lies closest to the aperture of the eggcase and contains at an early stage of development. The second is located in the middle of the mass and contains eggs at a later stage of development, ranging from the appearance of red eye pigmentation to the beginning of formation. The third portion lies furthest from the aperture of the eggcase and consists of eggs with s that are ready to hatch, having a fully formed ink sac, chromatophores, and dark coloured eyes. Similar development has been observed in the egg masses of from southern . Egg laying is thought to occur at night and it has been suggested that the three stages of development may represent the products of three successive nights. A. bottgeri is known to cling to objects floating on the surface of the sea, including other argonauts. Chains of up to 30 argonauts of similar size have been reported. The first female in such chains usually clings to some inanimate object, while the other females hold on to the ventral part of the shell of the preceding animal. A. bottgeri is named after . The orthographic variant "Argonauta boettgeri" is sometimes encountered. A. bottgeri does not appear to have any nomenclatural . The and of A. bottgeri are unknown.

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projected-04041855-003

https://en.wikipedia.org/wiki/Indus%20Valley%20Desert

Indus Valley Desert

Flora

The Indus Valley Desert is an almost uninhabited of northern .

The desert vegetation is quite varied due to the variety of temperatures with shrubs being the characteristic species.

wit-train-topic-002287986

projected-04041855-004

https://en.wikipedia.org/wiki/Indus%20Valley%20Desert

Indus Valley Desert

Fauna

The Indus Valley Desert is an almost uninhabited of northern .

The desert is home to five large mammals: , , , and the (Ovis orientalis punjabensis) along with many rodents and other mammals. Meanwhile, the 190 species of bird in the desert include the .

wit-train-topic-001876066

projected-04041985-000

https://en.wikipedia.org/wiki/John%20Hall%20%28New%20York%20politician%29

John Hall (New York politician)

Introduction

John Joseph Hall (born July 23, 1948) is an American musician, songwriter, politician, , and community activist. He was elected to the legislature of , in 1989 and the Board of Education in 1991, and he was the for , serving from 2007 to 2011. He is a member of the . Hall also founded the rock band in 1972 and continues to perform with them.

wit-train-topic-000449106

projected-04041985-007

https://en.wikipedia.org/wiki/John%20Hall%20%28New%20York%20politician%29

John Hall (New York politician)

2010

John Joseph Hall (born July 23, 1948) is an American musician, songwriter, politician, , and community activist. He was elected to the legislature of , in 1989 and the Board of Education in 1991, and he was the for , serving from 2007 to 2011. He is a member of the . Hall also founded the rock band in 1972 and continues to perform with them.

Facing a tough re-election, Hall lost to Republican nominee in the .

wit-train-topic-004730508

projected-04042004-007

https://en.wikipedia.org/wiki/Chaloklowa%20Chickasaw

Chaloklowa Chickasaw

References

The Chaloklowa Chickasaw Indian People or Chaloklowa Chickasaw is a and "state-recognized group" not to be confused with a . The state of gave them the state-recognized group and special interest organization designation under the SC Code Section 1-31-40 (A) (7)(10), Statutory Authority Chapter 139 (100-111) in 2005. The organization claims descent from 50 s who moved to South Carolina at the state's request in the 18th century. The Chickasaw are an who formerly inhabited parts of , , and . Chaloklowa is said to come from the Chickasaw word chalokloha which means turkey. The organization sometimes refers to its leaders as mingo, a title said to derive from the Chickasaw word miko which means chief.

Baca, Keith A. Native American Place Names in Mississippi. University Press of Mississippi, 2007. . Lippert, Dorothy, Stephen J. Spignesi, and Phil Konstantin. Native American History For Dummies. For Dummies, 2007. .

wit-train-topic-003115913

projected-04042014-000

https://en.wikipedia.org/wiki/Vic%20Ruggiero

Vic Ruggiero

Introduction

Victor "Vic" Ruggiero, (also known as Rugaroo, Bad Vic or Lord Sluggo) is a musician, songwriter and producer from New York City who has played in , , and bands since the early 1990s, including , , , and The Silencers (not to be confused with the Scottish rock band ). He has also performed with band , both live and in the studio. He has released four solo albums and continues to tour and record worldwide. Ruggiero is known primarily as a singer and organist, although he also plays piano, bass, , , guitar, harmonica and percussion. Ruggiero is known for his deep distinct accent. His lyrics usually follow several themes, including the , , political distrust, , murder, , and . His songs have ranged from narrative s to whimsical tunes inspired by poets, authors and songwriters, including , and .

wit-train-topic-000739769

projected-04042044-000

https://en.wikipedia.org/wiki/Fort%20Osage

Fort Osage

Introduction

Fort Osage (also known as Fort Clark or Fort Sibley) was an early 19th-century run by the in western Missouri on the ; it was located in present-day . The , signed with certain members of the in 1808, called for the United States to establish Fort Osage as a trading post and to protect the Osage from tribal enemies. It was one of three forts established by the to establish control over the newly acquired territories west of the Mississippi River. in SE was built to control trade and pacify Native Americans in the Upper Mississippi River region. , near , controlled the mouth of the Missouri at the Mississippi. Fort Osage ceased operations in the 1820s as the Osage in subsequent treaties had ceded the rest of their land in Missouri to the US. A replica of the fort was constructed on the site between 1948 and 1961. The Fort Osage school district (including ), which serves northeast and the surrounding area, was named after it.

wit-train-topic-000510120

projected-04042073-000

https://en.wikipedia.org/wiki/Cherie%20Piper

Cherie Piper

Introduction

Cherie Piper (born June 29, 1981) is a Canadian former player residing in , . She was a member of the and played for the of the (CWHL). Piper has won three Olympic gold medals with the Canadian national team in 2002, 2006 and 2010, as well as one world championship title in 2004.

wit-train-topic-001115004

projected-04042092-002

https://en.wikipedia.org/wiki/Vinschgau

Vinschgau

Geography

The Vinschgau, Vintschgau () or Vinschgau Valley ( ; ; ; medieval toponym: Finsgowe) is the upper part of the or Etsch river valley, in the western part of the province of , .

The Vinschgau Valley runs in a west-east orientation, from the basin at up the Adige river to in the northwest. The in the north, part of the , separate it from the upper . The Adige valley is further confined by the in the west and the in the south. It comprises several side valleys, such as the , the , or the . Due to the insular location within the , a rather warm climate and a lack of rain (400mm per year), fields, meadows and orchards are irrigated. is also common. According to the 2001 census, 96.51% of the population of the valley speak German, 3.41% Italian and 0.08% as first language.

wit-train-topic-003853987

projected-04042092-003

https://en.wikipedia.org/wiki/Vinschgau

Vinschgau

Subdivision

The Vinschgau, Vintschgau () or Vinschgau Valley ( ; ; ; medieval toponym: Finsgowe) is the upper part of the or Etsch river valley, in the western part of the province of , .

The Vinschgau District (; ) was established in 1962. The district covers the largest part of the Vinschgau region and its side valleys, in which 13 municipalities cooperate: (Castelbello-Ciardes) (Curon Venosta) (Glorenza) (Laces) (Lasa) (Malles Venosta) (Martello) (Prato allo Stelvio) (Silandro) (Sluderno) (Senales) (Stelvio) (Tubre) The municipalities of (Naturno), and (Parcines) geographically belong to the lower Vinschgau region, though politically they are affiliated with the neighbouring district.

wit-train-topic-002504131

projected-04042105-002

https://en.wikipedia.org/wiki/Acer%20tataricum

Acer tataricum

Taxonomy

Acer tataricum, the Tatar maple or Tatarian maple, is a species of widespread across central and southeastern and temperate , from and east as far as and the . The species is named after the of southern Russia; the tree's name is similarly commonly also misspelled "Tartar" or "Tartarian" in English.

Subspecies subspecies accepted by maintained by in London. Acer tataricum subsp. aidzuense (Franch.) P.C.DeJong Acer tataricum subsp. ginnala (Maxim.) Wesm. Japan, Korea, Mongolia, eastern Russia, northeastern and central China Acer tataricum subsp. semenovii (Regel & Herder) A.E.Murray - Tibet, Afghanistan, southern Russia, Iran Acer tataricum subsp. tataricum - Caucasus, Turkey, Austria, Hungary, Romania, Serbia, Ukraine Acer tataricum subsp. theiferum (W.P.Fang) Y.S.Chen & P.C.de Jong - China Acer tataricum is related to (Amur maple) from northeastern Asia; this is treated as a of Tatar maple (Acer tataricum subsp. ginnala) by some botanists but not by others. They differ conspicuously in the glossy, deeply lobed leaves of A. ginnala, compared to the matte, unlobed or only shallowly lobed leaves of A. tataricum.

wit-train-topic-003756007

projected-04042116-000

https://en.wikipedia.org/wiki/John%20Ross%20Roach

John Ross Roach

Introduction

John Ross Roach (June 23, 1900 – July 9, 1973) was a Canadian professional who played in the between 1921 and 1935. His nicknames were "Little Napoleon", "The Housecleaner", and "The Port Perry Cucumber".

wit-train-topic-003050310

projected-04042136-000

https://en.wikipedia.org/wiki/Mark%20Lindsay

Mark Lindsay

Introduction

Mark Lindsay (born March 9, 1942) is an American musician, best known as the lead singer of .

wit-train-topic-005227325

projected-04042136-005

https://en.wikipedia.org/wiki/Mark%20Lindsay

Mark Lindsay

Television

Mark Lindsay (born March 9, 1942) is an American musician, best known as the lead singer of .

By 1968 Lindsay had completely taken over the writing and producing tasks for the group. Paul Revere & the Raiders had a revolving cast of band members, with only Revere and Lindsay remaining in the group since its inception. Where the Action Is had passed into television history. Dick Clark had created another show, , which was to be hosted by Revere and Lindsay, and was to feature the group. The group itself was featured prominently in this show, whereas in Where the Action Is, the entire group was part of an ensemble of other musical performers. Happening '68 premiered in January 1968. The show was so popular that the group also hosted a daily version over the summer of 1968, called It's Happening. Happening '68 survived into 1969, at which point the name of the show became Happening. The show was canceled in October 1969. By this time, like many other groups, Mark Lindsay and his bandmates were trying to maintain their success, but also were exploring other opportunities. Lindsay began to record solo records and to produce records for his bandmate, , who went on to have his own solo success in the genre. Lindsay had some success with such songs as "" (1969, Billboard #10), which sold over one million copies and was awarded a ; and "" (Billboard #25) in 1970. Lindsay recorded "", a song written by and made into a Hot 100 top 20 hit by years earlier. It was intended to be a solo recording for Lindsay, but for marketing purposes, the decision was made to release the song under the simple band name of "Raiders" with just Lindsay & Revere appearing on the track along with L.A. session players from the , and the song was retitled with a subtitle, "Indian Reservation (The Lament of the Cherokee Reservation Indian)". On the Hot 100, the record reached No. 1, whereas the highest position that Paul Revere & the Raiders had ever reached was No. 4. Lindsay continued to chart solo singles throughout 1970-71: "Miss America" (#44 - May 1970), "And the Grass Won't Pay No Mind" (#44 - November 1970), "Problem Child" (#80 - January 1971), "Been Too Long on the Road" (#98 - June 1971) and "Are You Old Enough" (#87 - October 1971). Lindsay kept his profile up by appearing on television variety show Make Your Own Kind of Music, as well as singing the themes to films (1971) and "Jody", the theme from (1973 - credited to The Raiders). By the mid-seventies the group no longer sold as many records as they once had, and both Lindsay and the Raiders lost their Columbia contract. Lindsay officially left the group in 1975 when he and Paul Revere apparently had different visions for the group and their own individual pursuits. He did make a few more appearances in 1976 for some performances as well as a produced reunion with his Action era bandmates in 1977.

wit-train-topic-001381702

projected-04042148-000

https://en.wikipedia.org/wiki/Know-Nothing%20Riots%20of%201856

Know-Nothing Riots of 1856

Introduction

The Know-Nothing Riots of 1856 occurred in between September and November of that year. The gained traction in Baltimore as native-born residents disliked the growing immigrant population. Local street gangs became divided on political grounds, with the Know-Nothing affiliated gangs clashing with Democrat affiliated gangs. The partisans were involved in widespread violence at the polls and across Baltimore during municipal and national elections that year.

wit-train-topic-002052631

projected-04042166-000

https://en.wikipedia.org/wiki/D%C3%A9j%C3%A0%20Vu%20%28company%29

Déjà Vu (company)

Introduction

Deja Vu Services, Inc., is an American company that operates nearly 200 s in the United States, United Kingdom, Australia, France, Canada, and Mexico. It also operates a large chain of adult retail stores, adult websites, adult production studios, gay bars, nightclubs, sports bars, karaoke bars, restaurants, and has substantial real estate holdings. As the largest strip club operator in the world, it is also one of the largest adult businesses in history. Its flagship locations in Las Vegas and Tijuana are the largest adult nightclubs in the World. The company is headquartered in , a suburb. It was founded by , who opened his first Deja Vu Showgirls club in Lake City, WA, in 1985 with partners and Roger Forbes. Deja Vu had a humble beginning when Mohney secured employment in the early 1960s as a projectionist at a drive-in movie theater in Durand, Michigan, later converting the failing enterprise into the infamous "Durand Dirties" drive-in porn theater. The company quickly grew to over 300 adult theaters and stores nationally. Mohney pioneered the concept of the modern strip club in 1971, opening various "go-go" bars in the Midwest. An elusive man often referred to as the " of Porn," Mohney was the largest distributor of from the late '60s to the mid '90s, grossing nearly $1 billion in the distribution business between 1970 and 1998. That business largely concluded with Mohney serving three years in federal prison for tax-related crimes. While he was indicted over 100 times, this was the only charge that ever resulted in a conviction. While Deja Vu's clubs operate under nearly 30 brand names, many are called Deja Vu Showgirls, Little Darlings, Dream Girls, , or HUSTLER's Barely Legal Club. Mohney's long-time friend, , licenses Deja Vu the brand names for the HUSTLER Clubs and HUSTLER Hollywood stores, but is not involved in their operations. Deja Vu has monopolies or near-monopolies in many areas, including San Francisco, Washington State, and Tijuana, Mexico. The clubs typically aim for a clean and upscale atmosphere and offer fully nude or topless stage dancing as well as s. Deja Vu clubs are widely known for hosting industry-wide contests, including Showgirl of the Year, Pole Princess, and Showgirl Spectacular. Its publicity stunts and charity events at various clubs often garner international media attention. Legal filings have indicated that Deja Vu’s affiliated entities have “ownership or controlling interest” in the real estate of more than 60% of the licensed adult entertainment clubs and stores in California.  Its other noteworthy real estate holdings include most of Bourbon Street in New Orleans and a large portion of the real estate zoned for adult entertainment in many major cities in Minnesota, Florida, and Ohio. Deja Vu's operation also includes a large chain of with nearly 60 locations. Those businesses also operate under a variety of trade names, including HUSTLER Hollywood, The Love Boutique, Adult Emporium, and Pleasure Emporium. They sell adult merchandise such as sex toys, lingerie, DVDs, etc., with most also featuring and arcades. Deja Vu's in Las Vegas is a non-profit educational museum that features the world's largest collection of historical erotica, sexual artifacts, antique sexual devices, and one-of-a-kind exhibits, with nearly 30,000 feet of exhibition and education space. Its grand patron is , with many items borrowed from his expansive personal collection. While Deja Vu does not publicize all of its assets, various newspaper articles and legal filings have disclosed investment in an array of companies, including various adult video production studios and websites, popular gay bars like The Gay 90's, renowned nightclubs like The World-Famous Cat's Meow, and even national restaurant chains like . The company is also known for having operated various businesses that set various landmark First Amendment Supreme Court decisions, including , , , and

wit-train-topic-002242546

projected-04042170-000

https://en.wikipedia.org/wiki/Andrew%20Surman

Andrew Surman

Introduction

Andrew Ronald Edward Surman (born 20 August 1986) is a former professional who played as a . He made over 100 appearances for both and . Surman also played for , , and over the course of a 17 year professional career.

wit-train-topic-000736539

projected-04042170-006

https://en.wikipedia.org/wiki/Andrew%20Surman

Andrew Surman

AFC Bournemouth

Andrew Ronald Edward Surman (born 20 August 1986) is a former professional who played as a . He made over 100 appearances for both and . Surman also played for , , and over the course of a 17 year professional career.

On 31 July 2013, Bournemouth completed the signing of Surman on a one-year loan deal. Surman played a vital role in Bournemouth's first team in the , making 35 appearances for the club. On 1 September 2014, he completed a permanent move to the club. On 2 May 2015, Surman was part of the Bournemouth team which won the and promotion to the Premier League. In Bournemouth's debut season and Surman's return to the Premier League, Surman was only one of three players (the other two being and of ) to achieve playing every minute of every Premier League match. Although not scoring any goals that season, he received critical acclaim from manager for his consistency. On 4 March 2017, Surman was sent off for two bookable offences in a 1–1 draw against , the second being for a push on after the latter had elbowed . On 15 September 2017, he scored his first Premier League goal for Bournemouth in 64 Premier League appearances, in a 2–1 victory against Brighton. In July 2020, he was released by Bournemouth.

wit-train-topic-003054917

projected-04042187-000

https://en.wikipedia.org/wiki/Caroline%20Ouellette

Caroline Ouellette

Introduction

Caroline Ouellette (born May 25, 1979) is a Canadian retired player and current associate head coach of the program. She was a member of the and a member of in the . Among her many accomplishments are four Olympic gold medals, 12 IIHF Women's World Championship medals (six gold, six silver), 12 Four Nations Cup medals (eight gold, four silver) and four championships. Ouellette is in the Top 10 in all-time NCAA scoring with 229 career points. She is a member of the (not officially recognized by the IIHF for women) as one of only three women to win the Clarkson Cup, an Olympic gold medal and an IIHF Women's World Championship gold medal. Along with teammates and , Ouellette is one of only five athletes to win gold in four consecutive Olympic games. Nicknamed Caro by her teammates, she started playing hockey at the age of nine. She is the co-founder of athletichub.com, which helps student-athletes navigate the recruitment process, and an ambassador for and Carrément Rose. Ouellette retired as a player from Canada's national women's team on September 25, 2018.

wit-train-topic-002524879

projected-04042187-001

https://en.wikipedia.org/wiki/Caroline%20Ouellette

Caroline Ouellette

Playing career

Caroline Ouellette (born May 25, 1979) is a Canadian retired player and current associate head coach of the program. She was a member of the and a member of in the . Among her many accomplishments are four Olympic gold medals, 12 IIHF Women's World Championship medals (six gold, six silver), 12 Four Nations Cup medals (eight gold, four silver) and four championships. Ouellette is in the Top 10 in all-time NCAA scoring with 229 career points. She is a member of the (not officially recognized by the IIHF for women) as one of only three women to win the Clarkson Cup, an Olympic gold medal and an IIHF Women's World Championship gold medal. Along with teammates and , Ouellette is one of only five athletes to win gold in four consecutive Olympic games. Nicknamed Caro by her teammates, she started playing hockey at the age of nine. She is the co-founder of athletichub.com, which helps student-athletes navigate the recruitment process, and an ambassador for and Carrément Rose. Ouellette retired as a player from Canada's national women's team on September 25, 2018.

Ouellette played for Team Quebec at the 1995 , and won gold for Canada's Under 18 team in 1997. When the Canadian Under 19 women's hockey team was founded on May 15, 1996, Ouellette was one of the played name to the team. One of her teammates was future Olympic speed skater . The head coach was Ouellette represented Team Quebec at the 1998 . She scored a goal and two assists in the bronze medal game, as Team Quebec was awarded the Maureen McTeer Trophy. During the , Ouellette assisted on all three goals as Canada defeated Finland by a 3–2 tally in round robin play. In the gold medal game of the , Ouellette notched a goal in a 4–3 loss. Ouellette has taken part in 3 Olympic Games, 9 World Championships and 9 Four Nations Cups. In 157 international games with Team Canada, Ouellette has racked up 169 points. In a game versus Russia at the , Ouellette logged three assists in a 14–1 victory. Ouellette would score the game-winning goal in overtime versus the United States in the final game at the , as Canada claimed the gold medal.

wit-train-topic-001014094

projected-04042187-003

https://en.wikipedia.org/wiki/Caroline%20Ouellette

Caroline Ouellette

CWHL

Caroline Ouellette (born May 25, 1979) is a Canadian retired player and current associate head coach of the program. She was a member of the and a member of in the . Among her many accomplishments are four Olympic gold medals, 12 IIHF Women's World Championship medals (six gold, six silver), 12 Four Nations Cup medals (eight gold, four silver) and four championships. Ouellette is in the Top 10 in all-time NCAA scoring with 229 career points. She is a member of the (not officially recognized by the IIHF for women) as one of only three women to win the Clarkson Cup, an Olympic gold medal and an IIHF Women's World Championship gold medal. Along with teammates and , Ouellette is one of only five athletes to win gold in four consecutive Olympic games. Nicknamed Caro by her teammates, she started playing hockey at the age of nine. She is the co-founder of athletichub.com, which helps student-athletes navigate the recruitment process, and an ambassador for and Carrément Rose. Ouellette retired as a player from Canada's national women's team on September 25, 2018.

During the , Ouellette played with the and finished third in league scoring with 53 points. She would also spend one season competing with the in the former . In 2008–09, Ouellette joined the . She won CWHL Top Scorer of the Month honours in November (tying the league record with 19 points in just six games) and December. At year's end, she was named CWHL Most Valuable Player. By winning a third gold medal in women's Olympic hockey, she became the Bulldog hockey player with the most gold medals. By winning the 2009 , Ouellette became an unofficial member of the Triple Gold Club (the accomplishment by women is not yet officially recognized by the IIHF), as she became one of only three women (at the time) to win the Clarkson Cup, a gold medal in , and a gold medal at the . In 2010–11, Ouellette won the as the CWHL's scoring leader with 68 points. She also became the first two-winner of the league's Most Valuable Player award. In the championship game of the , Ouellette led all scorers with three points (one goal, two assists). On December 11, 2016, Ouellette logged a pair of assists, eclipsing the 300-point mark. Of note, Ouellette became the first player in the history of the CWHL to reach this plateau.

wit-train-topic-003807704

projected-04042187-012

https://en.wikipedia.org/wiki/Caroline%20Ouellette

Caroline Ouellette

NCAA

Caroline Ouellette (born May 25, 1979) is a Canadian retired player and current associate head coach of the program. She was a member of the and a member of in the . Among her many accomplishments are four Olympic gold medals, 12 IIHF Women's World Championship medals (six gold, six silver), 12 Four Nations Cup medals (eight gold, four silver) and four championships. Ouellette is in the Top 10 in all-time NCAA scoring with 229 career points. She is a member of the (not officially recognized by the IIHF for women) as one of only three women to win the Clarkson Cup, an Olympic gold medal and an IIHF Women's World Championship gold medal. Along with teammates and , Ouellette is one of only five athletes to win gold in four consecutive Olympic games. Nicknamed Caro by her teammates, she started playing hockey at the age of nine. She is the co-founder of athletichub.com, which helps student-athletes navigate the recruitment process, and an ambassador for and Carrément Rose. Ouellette retired as a player from Canada's national women's team on September 25, 2018.

Caroline Ouellette, Most Valuable Player Caroline Ouellette, NCAA leader, 2003–04 season, Points per game, 2.38 Caroline Ouellette, NCAA leader, 2003–04 season, Assists per game, 1.47 February 7, 2005: Caroline Ouellette became the third Minnesota Duluth player to be named a Patty Kazmaier Top-10 Finalist for two straight seasons. March 3, 2005: Caroline Ouellette is named UMD's first ever WCHA Student-Athlete of the Year, while also earning a spot on the All-WCHA First Team. In addition, she is named to the WCHA All-Academic Team. March 6, 2005: Caroline Ouellette is named to the WCHA All-Tournament Team. March 14, 2005: Caroline Ouellette becomes the second Bulldog to be named a Patty Kazmaier Top-3 Finalist. March 23, 2005: Caroline Ouellette is honored with the USCHO.com Sportsmanship Award and a Second Team selection. March 28, 2005: Caroline Ouellette is named a CCM All-America First Team selection for the second straight season.

wit-train-topic-003250533

projected-04042248-000

https://en.wikipedia.org/wiki/Albertus%20%28typeface%29

Albertus (typeface)

Introduction

Albertus is a glyphic designed by in the period 1932 to 1940 for the British branch of the printing company . Wolpe named the font after , the thirteenth-century German philosopher and theologian. Wolpe studied as a metal engraver, and Albertus was modelled to resemble letters carved into bronze. The face began as titling capitals. Eventually a lowercase roman was added, and later a strongly cursive, narrow italic. Albertus has slight glyphic serifs. It is available in light and italic varieties. The project began in 1932. Titling caps were released first, and the Monotype Recorder of summer 1935 presented the capitals as an advance showing. Other characters and a lower case were added by 1940. Albertus has remained popular since its release and since the end of mass use of metal type and digital versions have been released.

wit-train-topic-003540145

projected-04042248-002

https://en.wikipedia.org/wiki/Albertus%20%28typeface%29

Albertus (typeface)

Use

Albertus is a glyphic designed by in the period 1932 to 1940 for the British branch of the printing company . Wolpe named the font after , the thirteenth-century German philosopher and theologian. Wolpe studied as a metal engraver, and Albertus was modelled to resemble letters carved into bronze. The face began as titling capitals. Eventually a lowercase roman was added, and later a strongly cursive, narrow italic. Albertus has slight glyphic serifs. It is available in light and italic varieties. The project began in 1932. Titling caps were released first, and the Monotype Recorder of summer 1935 presented the capitals as an advance showing. Other characters and a lower case were added by 1940. Albertus has remained popular since its release and since the end of mass use of metal type and digital versions have been released.

Albertus is used for the street name signs in the , and (where Wolpe resided until his death in 1989). Wolpe frequently used it in book jackets he designed for the London publisher . It has also been used in many other publications. Outside of publications an adapted version of Albertus is particularly known for its use in surreal British Television series (1967–68), where it was used for all signage in the show's surreal prison village setting, as well as for the series' logo. The key adaptations were the removal of the dots from 'i's and 'j's and an -style 'e'. It is also used for the title card on the American television series and was the typeface for from 1999-2006. It is also known for its use by director in the opening credits of several of his films, including , , , , and . British band used the Albertus Medium variant on the album covers and subsequent single releases associated with their first three albums, , , and . team uses the font in the club's brand, ranging from their crest, media, memorabilia and fashion products. team uses the font in their brand, including their crest and logotype. Australian band used the Albertus Medium variant on the artwork for "", "", "", and "". uses the Albertus medium variant in of all the releases. uses the font in the film, a tribute to .

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https://en.wikipedia.org/wiki/Lomaland

Lomaland

Introduction

Lomaland was a Theosophical community located in in , from 1900 to 1942. leader founded it in 1900 as a school, cultural center, and residential facility for her followers. The American headquarters of the was also situated there. The facility was important to the growing city of San Diego for its cultural offerings, and it left a lasting legacy in its campus (now ) which still retains many of the unique architectural features of the original Lomaland. The residents of Lomaland also transformed their Point Loma neighborhood by planting so many trees, orchards and shrubs that the formerly barren neighborhood is now known as the "". Led by , the group came to Point Loma to establish a community that would model the philosophical and humanitarian goals of Theosophy. The "White City" envisioned by Tingley was to be located on the extreme western edge of the North American continent but oriented toward India, the spiritual center of Theosophical beliefs. The blend of new world confidence, Victorian morality, a love of antiquity, and Indian spirituality created a unique community that found its expression in architecture that is still visible on the campus of Point Loma Nazarene University.

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https://en.wikipedia.org/wiki/Lomaland

Lomaland

History of the Point Loma site

Lomaland was a Theosophical community located in in , from 1900 to 1942. leader founded it in 1900 as a school, cultural center, and residential facility for her followers. The American headquarters of the was also situated there. The facility was important to the growing city of San Diego for its cultural offerings, and it left a lasting legacy in its campus (now ) which still retains many of the unique architectural features of the original Lomaland. The residents of Lomaland also transformed their Point Loma neighborhood by planting so many trees, orchards and shrubs that the formerly barren neighborhood is now known as the "". Led by , the group came to Point Loma to establish a community that would model the philosophical and humanitarian goals of Theosophy. The "White City" envisioned by Tingley was to be located on the extreme western edge of the North American continent but oriented toward India, the spiritual center of Theosophical beliefs. The blend of new world confidence, Victorian morality, a love of antiquity, and Indian spirituality created a unique community that found its expression in architecture that is still visible on the campus of Point Loma Nazarene University.

visited Point Loma in 1894, and in 1896 he met in Geneva where he spoke about the place. In 1897 Tingley bought a piece of land at Point Loma, and in February 1897 she laid the first stone for a School for the Revival of the Lost Mysteries of Antiquity (SRLMA). In 1899 Tingley moved to Lomaland, and in 1900 Universal Brotherhood and Theosophical Society (UBTS) also established their headquarters there. Agricultural experimentation was essential to the Lomaland community's desire to be self-sufficient in all respects, and the group imported and tried many different types of plants and trees including s, , and other fruit. Katherine Tingley's goal was to serve fresh fruits and vegetables at Lomaland every day of the year. In summer 1900, the educational arm of Lomaland, a school, was opened up. In 1901 followed an open air Greek theatre, a temple, in 1914 a college, and by 1919 a theosophical university. Many other buildings were established including a hotel, a theatre, a textile factory, a joinery, a bakery, a publishing house, and more. Vegetable and fruit gardens were planted. Around 60 percent of the community was female, and notable for this time, the same percentage was also represented in executive positions. "Raja Yoga" meant divine union, and the educational goals of the school involved not only the intellect, but also moral and spiritual development. The Raja Yoga Academy was a boarding school; over 300 students lived together in group homes that were known as "Lotus Houses." Children from poor families could go to school without paying any charges. The students also played classical dramas, as well as those of . Each student had to learn to play at least one instrument, so that after 1905 the first school of the United States could hold weekly concerts and go on tour. A theosophical university was established in 1919. It offered courses in the humanities and in science, and was accredited by the state of California. In 1942 the university was relocated to . The publishing house changed its name several times, it was called The Theosophical publishing company, Aryan theosophical press, or Theosophical university press. In 1942 Lomaland was sold, and the Theosophical Society moved to Covina, near .

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https://en.wikipedia.org/wiki/Lomaland

Lomaland

Historic buildings

Lomaland was a Theosophical community located in in , from 1900 to 1942. leader founded it in 1900 as a school, cultural center, and residential facility for her followers. The American headquarters of the was also situated there. The facility was important to the growing city of San Diego for its cultural offerings, and it left a lasting legacy in its campus (now ) which still retains many of the unique architectural features of the original Lomaland. The residents of Lomaland also transformed their Point Loma neighborhood by planting so many trees, orchards and shrubs that the formerly barren neighborhood is now known as the "". Led by , the group came to Point Loma to establish a community that would model the philosophical and humanitarian goals of Theosophy. The "White City" envisioned by Tingley was to be located on the extreme western edge of the North American continent but oriented toward India, the spiritual center of Theosophical beliefs. The blend of new world confidence, Victorian morality, a love of antiquity, and Indian spirituality created a unique community that found its expression in architecture that is still visible on the campus of Point Loma Nazarene University.

At its height, the community consisted of at least five or six dozen buildings, some quite distinctive. By 1900, the campus was dominated by the imposing Academy Building and the adjoining Temple of Peace. Both buildings were constructed in the Theosophical vernacular that included a flattened arch motif and whimsical references to antiquity. The buildings were topped by amethyst domes, which were lighted at night and could be seen offshore. The entrance to the Temple of Peace was dominated by two massive carved doors that symbolized the Theosophical Principles of spiritual enlightenment and human potential. These doors are currently located in the archives of the San Diego Historical Society. The sculptor, Reginald Machell, was educated in , but moved to Lomaland with the community in 1899. The interior furnishings he carved for the Academy Building were influenced by the style popular in at that time. Machell also supervised the woodworking school at Point Loma. Agricultural experimentation was essential to the Lomaland community's desire to be self-sufficient in all respects. Lomaland had public buildings for the entire community and several private homes. The home of , the sporting goods tycoon, was built in 1901. The building combines late-Victorian wooden architecture with historical motifs such as the modified ian column (now shaped like a papyrus leaf) and flattened arches. The amethyst dome was restored by a team of scholars led by Dr. Dwayne Little of the department of history and political science at in 1983. The first in was built on this site in 1901. It was used for sporting events and theatrical performances. pavement and stoa were added in 1909. The theatre was the site of a number of productions of Greek and Shakespearean dramas. Cabrillo Hall, which served as the International Center Headquarters, and the Brotherhood Headquarters (also called "Wachere Crest" and "Laurel Crest"), was completed in 1909. It served as office for the Theosophical Society and as a residence for Katherine Tingley after 1909. It was originally located on the west side of Pepper Tree Lane but was moved in the early 2000's to the east side. Cabrillo Hall is currently the home of the Communication Studies department. The reception area was housed in a rectangular building known as the Executive Building. This multi-purpose structure was originally located just southwest of the Academy Building. It served a variety of functions that included telephone and mail services; in 1908 it was used as a display center for the Woman's Exchange and Mart. The unusual truss design in the interior of the building emphasized the square and the circle, which were symbolic of heaven and earth.

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https://en.wikipedia.org/wiki/Oral%20medicine

Oral medicine

Scope

An oral medicine or stomatology doctor (or stomatologist) has received additional specialized training and experience in the diagnosis and management of oral mucosal abnormalities (growths, ulcers, infection, allergies, immune-mediated and autoimmune disorders) including oral cancer, salivary gland disorders, temporomandibular disorders (e.g.: problems with the TMJ) and facial pain (due to musculoskeletal or neurologic conditions), taste and smell disorders; and recognition of the oral manifestations of systemic and infectious diseases. It lies at the interface between and . An oral medicine doctor is trained to diagnose and manage patients with disorders of the orofacial region, essentially as a "physician of the mouth."

Oral medicine is concerned with clinical diagnosis and non-surgical management of non-dental pathologies affecting the orofacial region (the mouth and the lower face). Many systemic diseases have signs or symptoms that manifest in the orofacial region. Pathologically, the mouth may be affected by many cutaneous and gastrointestinal conditions. There is also the unique situation of hard tissues penetrating the epithelial continuity (hair and nails are intra-epithelial tissues). The biofilm that covers teeth therefore causes unique pathologic entities known as plaque-induced diseases. Example conditions that oral medicine is concerned with are lichen planus, Behçet's disease and pemphigus vulgaris. Moreover, it involves the diagnosis and follow-up of pre-malignant lesions of the oral cavity, such as leukoplakias or erythroplakias and of chronic and acute pain conditions such as paroxysmal neuralgias, continuous neuralgias, myofascial pain, atypical facial pain, autonomic cephalalgias, headaches and migraines. Another aspect of the field is managing the dental and oral condition of medically compromised patients such as cancer patients with related oral mucositis, bisphosphonate-related osteonecrosis of the jaws or oral pathology related to radiation therapy. Additionally, it is involved in the diagnosis and management of dry mouth conditions (such as Sjögren's syndrome) and non-dental chronic orofacial pain, such as burning mouth syndrome, trigeminal neuralgia and temporomandibular joint disorder.

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

Introduction

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

Readings

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

In traditional Sabbath Torah reading, the parashah is divided into seven readings (, ). In the of the (), Parashat Ki Tisa has ten "open portion" (, ) divisions (roughly equivalent to paragraphs, often abbreviated with the Hebrew letter ()). Parashat Ki Tisa has several further subdivisions, called "closed portion" (, ) divisions (abbreviated with the Hebrew letter ()) within the open portion divisions. The first three open portion divisions divide the long first reading (), and the next three open portion divisions divide the long second reading. The seventh open portion corresponds to the short third reading, and the eighth open portion corresponds to the short fourth reading. The ninth open portion spans the fifth and sixth readings. And the tenth open portion begins in the seventh reading. Closed portion divisions further divide the first and second readings, and conclude the seventh reading.

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

First reading — Exodus 30:11–31:17

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

In the long first reading (), God instructed Moses that when he took a of the , each person 20 years old or older, regardless of wealth, should give a half-shekel offering. God told Moses to assign the proceeds to the service of the . The first open portion () ends here. In the continuation of the reading, God told Moses to place a laver (, ) between the Tent of Meeting and the (, ), so that and the could wash their s and feet in when they entered the Tent of Meeting or approached the altar to burn a , so that they would not die. The second open portion () ends here. In the continuation of the reading, God directed Moses to make a sacred anointing oil from choice s — , , — and . God told Moses to use it to anoint the Tent of Meeting, the furnishings of the Tabernacle, and the priests. God told Moses to warn the Israelites not to copy the sacred anointing oil's recipe for lay purposes, at pain of . A closed portion () ends here. In the continuation of the reading, God directed Moses make sacred from s — , , , and — to burn in the Tent of Meeting. As with the anointing oil, God warned against making incense from the same recipe for lay purposes. Another closed portion () ends here with the end of chapter . As the reading continues in chapter , God informed Moses that God had endowed of the with divine skill in every kind of craft. God assigned to him of the and granted skill to all who are skillful, that they might make the furnishings of the Tabernacle, the priests' vestments, the anointing oil, and the incense. The third open portion () ends here. In the continuation of the reading, God told Moses to admonish the Israelites nevertheless to keep the Sabbath, on pain of death. The first reading () and a closed portion () end here.

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

Second reading — Exodus 31:18–33:11

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

In the long second reading (), God gave Moses two inscribed by the finger of God. Meanwhile, the people became impatient for the return of Moses, and implored Aaron to make them a god. Aaron told them to bring him their s, and he cast them in a mold and made a molten golden calf. They exclaimed, "This is your god, O Israel, who brought you out of the land of !" Aaron built an altar before the calf, and announced a festival of the Lord. The people offered sacrifices, ate, drank, and danced. The fourth open portion () ends here. In the continuation of the reading, God told Moses what the people had done, saying "let Me be, that My anger may blaze forth against them and that I may destroy them, and make of you a great nation." But Moses implored God not to do so, lest the Egyptians say that God delivered the people only to kill them off in the mountains. Moses called on God to remember , , and , and God's oath to make their offspring as numerous as the s, and God renounced the planned punishment. The fifth open portion () ends here. In the continuation of the reading, Moses descended the mountain bearing the two Tablets. told Moses, "There is a cry of war in the camp," but Moses answered, "It is the sound of song that I hear!" When Moses saw the calf and the dancing, he became enraged and shattered the Tablets at the foot of the mountain. He burned the calf, ground it to powder, strewed it upon the water, and made the Israelites drink it. When Moses asked Aaron how he committed such a great sin, Aaron replied that the people asked him to make a god, so he hurled their gold into the fire, "and out came this calf!" Seeing that Aaron had let the people get out of control, Moses stood in the camp gate and called, "Whoever is for the Lord, come here!" All the s rallied to Moses, and at his instruction killed 3,000 people, including brother, neighbor, and kin. Moses went back to God and asked for God either to forgive the Israelites or kill Moses too, but God insisted on punishing only the sinners, which God did by means of a . A closed portion () ends here with the end of chapter . As the reading continues in chapter , God dispatched Moses and the people to the , but God decided not to go in their midst, for fear of destroying them on the way. Upon hearing this, the Israelites went into mourning. Now Moses would pitch the Tent of Meeting outside the camp, and Moses would enter to speak to God, face to face. The second reading () and the sixth open portion () end here.

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

Fourth reading — Exodus 33:17–23

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

In the short fourth reading (), God agreed to lead them. Moses asked God to let him behold God's Presence. God agreed to make all God's goodness pass before Moses and to proclaim God's name and nature, but God explained that no human could see God's face and live. God instructed Moses to station himself on a rock, where God would cover him with God's hand until God had passed, at which point Moses could see God's back. The fourth reading () and the eighth open portion () end here with the end of chapter .

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

Exodus chapters 25–39

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

This is the pattern of instruction and construction of the Tabernacle and its furnishings: The Priestly story of the Tabernacle in echoes the Priestly story of creation in . As the creation story unfolds in seven days, the instructions about the Tabernacle unfold in seven speeches. In both creation and Tabernacle accounts, the text notes the completion of the task. In both creation and Tabernacle, the work done is seen to be good. In both creation and Tabernacle, when the work is finished, God takes an action in acknowledgement. In both creation and Tabernacle, when the work is finished, a blessing is invoked. And in both creation and Tabernacle, God declares something "holy." and others noted that the language used to describe the building of the Tabernacle parallels that used in the story of creation. noted that the lampstand held seven candles, Aaron wore seven sacral vestments, the account of the building of the Tabernacle alludes to the creation account, and the Tabernacle was completed on New Year's Day. And noted that and list seven kinds of substances — metals, yarn, skins, wood, oil, spices, and gemstones — signifying the totality of supplies.

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

Exodus chapter 31

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

reports that the bronze altar, which reports Bezalel made, still stood before the Tabernacle in 's time, and Solomon sacrificed a thousand burnt offerings on it.

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

Exodus chapter 32

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

A Baraita taught that because of God's displeasure with the Israelites, the north wind did not blow on them in any of the 40 years during which they wandered in the wilderness. Rabbi Tanḥum bar Hanilai taught that Aaron made the Golden Calf in as a compromise with the people's demand in to "make us a god who shall go before us." Rabbi Benjamin bar Japhet, reporting Rabbi Eleazar, interpreted the words of , "And when Aaron saw it, he built an altar before it," to mean that Aaron saw (his nephew) lying slain before him and thought that if he did not obey the people, they would kill him as well. ( mentions that Moses appointed Hur to share the leadership of the people with Aaron, but after Moses descended from Mount Sinai, Hur's name does not appear again.) Aaron thought that the people would then fulfill the words of , "Shall the Priest and the Prophet be slain in the Sanctuary of God?" and the people would then never find forgiveness. Aaron thought it better to let the people worship the Golden Calf, for which they might yet find forgiveness through repentance. And thus Rabbi Tanḥum bar Hanilai concluded that it was in reference to Aaron's decision-making in this incident that can be read to mean, "He who praises one who makes a compromise blasphemes God." The Sages told that Aaron really intended to delay the people until Moses came down, but when Moses saw Aaron beating the Golden Calf into shape with a hammer, Moses thought that Aaron was participating in the sin and was incensed with him. So God told Moses that God knew that Aaron's intentions were good. The Midrash compared it to a prince who became mentally unstable and started digging to undermine his father's house. His tutor told him not to weary himself but to let him dig. When the king saw it, he said that he knew the tutor's intentions were good, and declared that the tutor would rule over the palace. Similarly, when the Israelites told Aaron in , "Make us a god," Aaron replied in , "Break off the golden rings that are in the ears of your wives, of your sons, and of your daughters, and bring them to me." And Aaron told them that since he was a priest, they should let him make it and sacrifice to it, all with the intention of delaying them until Moses could come down. So God told Aaron that God knew Aaron's intention, and that only Aaron would have sovereignty over the sacrifices that the Israelites would bring. Hence in , God told Moses, "And bring near Aaron your brother, and his sons with him, from among the children of Israel, that they may minister to Me in the priest's office." The Midrash told that God told this to Moses several months later in the Tabernacle itself when Moses was about to consecrate Aaron to his office. Rabbi Levi compared it to the friend of a king who was a member of the imperial cabinet and a judge. When the king was about to appoint a palace governor, he told his friend that he intended to appoint the friend's brother. So God made Moses superintendent of the palace, as reports, "My servant Moses is . . . is trusted in all My house," and God made Moses a judge, as reports, "Moses sat to judge the people." And when God was about to appoint a High Priest, God notified Moses that it would be his brother Aaron. A noted that in the incident of the Golden Calf, in , Aaron told them, "Break off the golden rings that are in the ears of your wives," but the women refused to participate, as indicates when it says, "And all the people broke off the golden rings that were in their ears." Similarly, the Midrash noted that says that in the incident of the spies, "the men . . . when they returned, made all the congregation to murmur against him." The Midrash explained that that is why the report of about the daughters of Zelophehad follows immediately after the report of about the death of the wilderness generation. The Midrash noted that says, "there was not left a man of them, save Caleb the son of Jephunneh," because the men had been unwilling to enter the Land. But the Midrash taught that says, "then drew near the daughters of Zelophehad," to show that the women still sought an inheritance in the Land. The Midrash taught that in that generation, the women built up fences that the men broke down. The expounded on the exchange between God and Moses in after the sin of the Golden Calf. The Pirke De-Rabbi Eliezer told that after the incident of the Golden Calf, God told Moses that the Israelites had forgotten God's might and had made an idol. Moses replied to God that while the Israelites had not yet sinned, God had called them "My people," as in , God had said, "And I will bring forth My hosts, My people." But Moses noted that once the Israelites had sinned, God told Moses (in ), "Go, get down, for your people have corrupted themselves." Moses told God that the Israelites were indeed God's people, and God's inheritance, as reports Moses saying, "Yet they are Your people and Your inheritance." Did the prayer of Moses in change God's harsh decree? On this subject, Rabbi interpreted David's last words, as reported in , where David reported that God told him, "Ruler over man shall be the righteous, even he that rules through the fear of God." Rabbi Abbahu read to teach that God rules humankind, but the righteous rule God, for God makes a decree, and the righteous may through their prayer annul it. employed to interpret , which says: "And Moses besought () the Lord his God" in connection with the incident of the Golden Calf. Rava noted that uses the term "besought" (), while uses the similar term "break" () in connection with vows. Transferring the use of to , Rava reasoned that meant that Moses stood in prayer before God until Moses annulled for God God's vow to destroy Israel, for a master had taught that while people cannot break their vows, others may annul their vows for them. Similarly, Rabbi Berekiah taught in the name of in the name of that Moses absolved God of God's vow. When the Israelites made the Golden Calf, Moses began to persuade God to forgive them, but God explained to Moses that God had already taken an oath in that "he who sacrifices to the gods . . . shall be utterly destroyed," and God could not retract an oath. Moses responded by asking whether God had not granted Moses the power to annul oaths in by saying, "When a man vows a vow to the Lord, or swears an oath to bind his soul with a bond, he shall not break his word," implying that while he himself could not break his word, a scholar could absolve his vow. So Moses wrapped himself in his cloak and adopted the posture of a sage, and God stood before Moses as one asking for the annulment of a vow. The Gemara deduced from the example of Moses in . that one should seek an interceding frame of mind before praying. and were discussing how long to wait between recitations of the prayer if one erred in the first reciting and needed to repeat the prayer. One said: long enough for the person praying to fall into a suppliant frame of mind, citing the words "And I supplicated the Lord" in . The other said: long enough to fall into an interceding frame of mind, citing the words "And Moses interceded" in . A Midrash compared Noah to Moses and found Moses superior. While Noah was worthy to be delivered from the generation of the Flood, he saved only himself and his family, and had insufficient strength to deliver his generation. Moses, however, saved both himself and his generation when they were condemned to destruction after the sin of the Golden Calf, as reports, "And the Lord repented of the evil that He said He would do to His people." The Midrash compared the cases to two ships in danger on the high seas, on board of which were two pilots. One saved himself but not his ship, and the other saved both himself and his ship. Interpreting on the "tablets that were written on both their sides," said that the writing of the Tablets was cut completely through the Tablets, so that it could be read from either side. Thus the letters and , which each form a complete polygon, left some of the stone Tablets in the middle of those letters standing in the air where they were held stable only by a miracle. Rabbi Samuel bar Nahman told that when the Israelites exclaimed, "This is your God, O Israel" in , Moses was just then descending from Mount Sinai. Joshua told Moses (in ), "There is a noise of war in the camp." But Moses retorted (in ), "It is not the voice of them that shout for mastery; neither is it the voice of them that cry for being overcome, but the noise of them that sing do I hear." Rabbi Samuel bar Nahman interpreted the words, "but the noise of them that sing do I hear," to mean that Moses heard the noise of reproach and blasphemy. The men of the noted that reports, "They had made a molten calf, and said: 'This is your God that brought you up out of Egypt.'" That would be sufficient provocation, but continues, "And wrought great provocations." The men of the Great Assembly thus concluded that demonstrates that in addition to making the Golden Calf, on that occasion the Israelites also uttered reproaches and blasphemy. A Midrash explained why Moses broke the stone Tablets. When the Israelites committed the sin of the Golden Calf, God sat in judgment to condemn them, as says, "Let Me alone, that I may destroy them," but God had not yet condemned them. So Moses took the Tablets from God to appease God's wrath. The Midrash compared the act of Moses to that of a king's marriage-broker. The king sent the broker to secure a wife for the king, but while the broker was on the road, the woman corrupted herself with another man. The broker (who was entirely innocent) took the marriage document that the king had given the broker to seal the marriage and tore it, reasoning that it would be better for the woman to be judged as an unmarried woman than as a wife. Rabbi Eleazar taught that one could learn from the words of , "carved on the tablets," that if the first two Tablets had not been broken, the Torah would have remained carved forever, and the Torah would never have been forgotten in Israel. Rav said that no nation or tongue would have had any power over Israel, as one can read the word "carved" (, ) in as "freedom" (, ). (Thus, for the sake of the original two Tablets, Israel would have remained forever free.) A Baraita taught that when Moses broke the Tablets in , it was one of three actions that Moses took based on his own understanding with which God then agreed. The Gemara explained that Moses reasoned that if the Passover lamb, which was just one of the 613 commandments, was prohibited by to aliens, then certainly the whole Torah should be prohibited to the Israelites, who had acted as apostates with the Golden Calf. The Gemara deduced God's approval from God's mention of Moses' breaking the Tablets in . Resh Lakish interpreted this to mean that God gave Moses strength because he broke the Tablets. A Midrash taught that in recompense for Moses having grown angry and breaking the first set of Tablets in , God imposed on Moses the job of carving the second set of two Tablets in . The Rabbis taught that and bear out , "A time to cast away stones, and a time to gather stones together." The Rabbis taught that refers to Moses. For there was a time for Moses to cast away the Tablets in , and a time for him to restore them to Israel in . Reading the report of that Moses "took the calf . . . ground it to powder, and sprinkled it on the water, and made the children of Israel drink it," the Sages interpreted that Moses meant to test the Israelites much as the procedure of tested a wife accused of adultery (). The Rabbis taught that through the word "this," Aaron became degraded, as it is said in , "And Aaron said: '. . . I cast it into the fire, and there came out this calf,'" and through the word "this," Aaron was also elevated, as it is said in , "This is the offering of Aaron and of his sons, which they shall offer to the Lord on the day when he is anointed" to become High Priest. A Midrash noted that Israel sinned with fire in making the Golden Calf, as says, "And I cast it into the fire, and there came out this calf." And then Bezalel came and healed the wound (and the construction of the Tabernacle made atonement for the sins of the people in making the Golden Calf). The Midrash likened it to the words of , "Behold, I have created the smith who blows the fire of coals." The Midrash taught that Bezalel was the smith whom God had created to address the fire. And the Midrash likened it to the case of a doctor's disciple who applied a plaster to a wound and healed it. When people began to praise him, his teacher, the doctor, said that they should praise the doctor, for he taught the disciple. Similarly, when everybody said that Bezalel had constructed the Tabernacle through his knowledge and understanding, God said that it was God who created him and taught him, as says, "Behold, I have created the smith." Thus Moses said in , "see, the Lord has called by name Bezalel." derived from the words "if not, blot me, I pray, out of Your book that You have written" in that three books are opened in heaven on . said in the name of Rabbi Joḥanan that on Rosh Hashanah, three books are opened in Heaven — one for the thoroughly wicked, one for the thoroughly righteous, and one for those in between. The thoroughly righteous are immediately inscribed definitively in the book of life. The thoroughly wicked are immediately inscribed definitively in the book of death. And the fate of those in between is suspended from Rosh Hashanah to Yom Kippur. If they deserve well, then they are inscribed in the book of life; if they do not deserve well, then they are inscribed in the book of death. said that tells us this when it says, "Let them be blotted out of the book of the living, and not be written with the righteous." "Let them be blotted out from the book" refers to the book of the wicked. "Of the living" refers to the book of the righteous. "And not be written with the righteous" refers to the book of those in between. Rav Nahman bar Isaac derived this from , where Moses told God, "if not, blot me, I pray, out of Your book that You have written." "Blot me, I pray" refers to the book of the wicked. "Out of Your book" refers to the book of the righteous. "That you have written" refers to the book of those in between. A Baraita taught that the said that there will be three groups at the Day of Judgment — one of thoroughly righteous, one of thoroughly wicked, and one of those in between. The thoroughly righteous will immediately be inscribed definitively as entitled to everlasting life; the thoroughly wicked will immediately be inscribed definitively as doomed to , as says, "And many of them who sleep in the dust of the earth shall awake, some to everlasting life and some to reproaches and everlasting abhorrence." Those in between will go down to Gehinnom and scream and rise again, as says, "And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried. They shall call on My name and I will answer them." Of them, Hannah said in , "The Lord kills and makes alive, He brings down to the grave and brings up." Reading the description of God in as "abundant in kindness," the House of Hillel taught that God inclines the scales towards grace (so that those in between do not have to descend to Gehinnom), and of them David said in , "I love that the Lord should hear my voice and my supplication . . . The cords of death compassed me, and the straits of the netherworld got hold upon me," and on their behalf David composed the conclusion of , "I was brought low and He saved me."

wit-train-topic-000989498

projected-04042282-029

https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

Exodus chapter 33

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

Reading , Rabbi taught that when the Israelites gave precedence to "we will do" over "we will hear," 600,000 ministering angels came and set two crowns on each Israelite man, one as a reward for "we will do" and the other as a reward for "we will hearken." But as soon as the Israelites committed the sin of the Golden Calf, 1.2 million destroying angels descended and removed the crowns, as it is said in , "And the children of Israel stripped themselves of their ornaments from mount Horeb." The Gemara reported a number of Rabbis' reports of how the Land of Israel did indeed flow with "milk and honey," as described in and 17, , and , , and , and , , and 15, , and . Once when Rami bar Ezekiel visited , he saw goats grazing under fig trees while honey was flowing from the figs, and milk dripped from the goats mingling with the fig honey, causing him to remark that it was indeed a land flowing with milk and honey. Rabbi Jacob ben Dostai said that it is about three miles from to , and once he rose up early in the morning and waded all that way up to his ankles in fig honey. Resh Lakish said that he saw the flow of the milk and honey of extend over an area of sixteen miles by sixteen miles. Rabbah bar Bar Hana said that he saw the flow of the milk and honey in all the Land of Israel and the total area was equal to an area of twenty-two s by six parasangs. Rav Judah taught in the name of that as Moses was dying, Joshua quoted back to Moses the report of about how Joshua stood by the side of Moses all the time. Rav Judah reported in the name of Rav that when Moses was dying, he invited Joshua to ask him about any doubts that Joshua might have. Joshua replied by asking Moses whether Joshua had ever left Moses for an hour and gone elsewhere. Joshua asked Moses whether Moses had not written in , "The Lord would speak to Moses face to face, as one man speaks to another. . . . But his servant Joshua the son of Nun departed not out of the Tabernacle." Joshua's words wounded Moses, and immediately the strength of Moses waned, and Joshua forgot 300 laws, and 700 doubts concerning laws arose in Joshua's mind. The Israelites then arose to kill Joshua (unless he could resolve these doubts). God then told Joshua that it was not possible to tell him the answers (for, as tells, the Torah is not in Heaven). Instead, God then directed Joshua to occupy the Israelites' attention in war, as reports. Rabbi Samuel bar Naḥmani taught in the name of that the report of helped to illuminate the words of as a blessing. Ben Damah the son of Rabbi Ishmael's sister once asked Rabbi Ishmael whether one who had studied the whole Torah might learn Greek wisdom. Rabbi Ishmael replied by reading to Ben Damah , "This book of the law shall not depart out of your mouth, but you shall meditate therein day and night." And then Rabbi Ishmael told Ben Damah to go find a time that is neither day nor night and learn Greek wisdom then. Rabbi Samuel bar Naḥmani, however, taught in the name of Rabbi Jonathan that is neither duty nor command, but a blessing. For God saw that the words of the Torah were most precious to Joshua, as says, "The Lord would speak to Moses face to face, as one man speaks to another. And he would then return to the camp. His minister Joshua, the son of Nun, a young man, departed not out of the tent." So God told Joshua that since the words of the Torah were so precious to him, God assured Joshua (in the words of ) that "this book of the law shall not depart out of your mouth." A Baraita was taught in the School of Rabbi Ishmael, however, that one should not consider the words of the Torah as a debt that one should desire to discharge, for one is not at liberty to desist from them. A Midrash taught that , "And he who waits on his master shall be honored," alludes to Joshua, for Joshua ministered to Moses day and night, as reported by , which says, "Joshua departed not out of the Tent," and , which says, "Joshua . . . said: 'My lord Moses, shut them in.'" Consequently, God honored Joshua by saying of Joshua in "He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the ." And because Joshua served his master Moses, Joshua attained the privilege of receiving the Holy Spirit, as reports, "Now it came to pass after the death of Moses . . . that the Lord spoke to Joshua, the minister of Moses." The Midrash taught that there was no need for to state, "the minister of Moses," so the purpose of the statement "the minister of Moses" was to explain that Joshua was awarded the privilege of prophecy because he was the minister of Moses. taught that the of whom God spoke in was (). Rav Nahman warned that one who is as skilled in refuting heretics as Rav Idit should do so, but others should not. Once a heretic asked Rav Idit why says, "And to Moses He said, 'Come up to the Lord,'" when surely God should have said, "Come up to Me." Rav Idit replied that it was the angel Metatron who said that, and that Metatron's name is similar to that of his Master (and indeed the (numerical value of the Hebrew letters) of Metatron () equals that of Shadai (), God's name in and elsewhere) for says, "for my name is in him." But if so, the heretic retorted, we should worship Metatron. Rav Idit replied that also says, "Be not rebellious against him," by which God meant, "Do not exchange Me for him" (as the word for "rebel," (, ) derives from the same root as the word "exchange"). The heretic then asked why then says, "he will not pardon your transgression." Rav Idit answered that indeed Metatron has no authority to forgive sins, and the Israelites would not accept him even as a messenger, for reports that Moses told God, "If Your Presence does not go with me, do not carry us up from here." A Baraita taught in the name of Rabbi Joshua ben Korhah that God told Moses that when God wanted to be seen at the , Moses did not want to see God's face; Moses hid his face in , for he was afraid to look upon God. And then in , when Moses wanted to see God, God did not want to be seen; in , God said, "You cannot see My face." But Rabbi Samuel bar Naḥmani said in the name of Rabbi Jonathan that in compensation for three pious acts that Moses did at the burning bush, he was privileged to obtain three rewards. In reward for hiding his face in , his face shone in . In reward his fear of God in , the Israelites were afraid to come near him in . In reward for his reticence "to look upon God," he beheld the similitude of God in . The Pirke De-Rabbi Eliezer told what happened in after Moses asked to behold God's Presence in . Moses foretold that he would behold God's Glory and make atonement for the Israelites' iniquities on Yom Kippur. On that day, Moses asked God (in the words of ) "Show me, I pray, Your Glory." God told Moses that Moses was not able to see God's Glory lest he die, as reports God said, "men shall not see Me and live," but for the sake of God's oath to Moses, God agreed to do as Moses asked. God instructed Moses to stand at the entrance of a cave, and God would cause all God's angels to pass before Moses. God told Moses to stand his ground, and not to fear, as reports, "And He said, I will make all My Goodness pass before you." God told Moses that when he heard the Name that God had spoken to him, then Moses would know that God was before him, as reports. The ministering angels complained that they served before God day and night, and they were unable to see God's Glory, but this man Moses born of woman desired to see God's Glory. The angels arose in wrath and excitement to kill Moses, and he came near to death. God intervened in a cloud to protect Moses, as reports, "And the Lord descended in the cloud." God protected Moses with the hollow of God's hand so that he would not die, as reports, "And it shall come to pass, while My Glory passes by, that I will put you in a cleft of the rock, and I will cover you with My hand." When God had passed by, God removed the hollow of God's hand from Moses, and he saw traces of the , as says, "And I will take away My hand, and you shall see my back." Moses began to cry with a loud voice, and Moses said the words of "O Lord, O Lord, a God full of compassion and gracious . . . ." Moses asked God to pardon the iniquities of the people in connection with the Golden Calf. God told Moses that if he had asked God then to pardon the iniquities of all Israel, even to the end of all generations, God would have done so, as it was the appropriate time. But Moses had asked for pardon with reference to the Golden Calf, so God told Moses that it would be according to his words, as says, "And the Lord said, 'I have pardoned according to your word.'" Rabbi employed to help explain how God can be called "the Place." Reading the words, "And he lighted upon the place," in to mean, "And he met the Divine Presence ()," Rav Huna asked in 's name why assigns to God the name "the Place." Rav Huna explained that it is because God is the Place of the world (the world is contained in God, and not God in the world). Rabbi Jose ben Halafta taught that we do not know whether God is the place of God's world or whether God's world is God's place, but from , which says, "Behold, there is a place with Me," it follows that God is the place of God's world, but God's world is not God's place. Rabbi Isaac taught that reading , "The eternal God is a dwelling place," one cannot know whether God is the dwelling-place of God's world or whether God's world is God's dwelling-place. But reading , "Lord, You have been our dwelling-place," it follows that God is the dwelling-place of God's world, but God's world is not God's dwelling-place. And Rabbi Abba ben Judan taught that God is like a warrior riding a horse with the warrior's robes flowing over on both sides of the horse. The horse is subsidiary to the rider, but the rider is not subsidiary to the horse. Thus says, "You ride upon Your horses, upon Your chariots of victory."

wit-train-topic-001183655

projected-04042282-030

https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

Exodus chapter 34

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

Rabban explained why God carved the first two Tablets but instructed Moses to carve the second two in . Rabban Joḥanan ben Zakkai compared it to the case of a king who took a wife and paid for the paper for the marriage contract, the scribe, and the wedding dress. But when he saw her cavorting with one of his servants, he became angry with her and sent her away. Her agent came to the king and argued that she had been raised among servants and was thus familiar with them. The king told the agent that if he wished that the king should become reconciled with her, the agent should pay for the paper and the scribe for a new wedding contract and the king would sign it. Similarly, when Moses spoke to God after the Israelites committed the sin of the Golden Calf, Moses argued that God knew that God had brought the Israelites out of Egypt, a house of idolatry. God answered that if Moses desired that God should become reconciled with the Israelites, then Moses would have to bring the Tablets at his own expense, and God would append God's signature, as God says in , "And I will write upon the tablets." In , Moses foretold that "A prophet will the Lord your God raise up for you . . . like me," and Rabbi Joḥanan thus taught that prophets would have to be, like Moses, strong, wealthy, wise, and meek. Strong, for says of Moses, "he spread the tent over the tabernacle," and a Master taught that Moses himself spread it, and reports, "Ten s shall be the length of a board." Similarly, the strength of Moses can be derived from , in which Moses reports, "And I took the two tablets, and cast them out of my two hands, and broke them," and it was taught that the Tablets were six handbreadths in length, six in breadth, and three in thickness. Wealthy, as reports God's instruction to Moses, "Carve yourself two tablets of stone," and the Rabbis interpreted the verse to teach that the chips would belong to Moses. Wise, for Rav and Samuel both said that 50 gates of understanding were created in the world, and all but one were given to Moses, for said of Moses, "You have made him a little lower than God." Meek, for reports, "Now the man Moses was very meek." The taught that shows Attributes of God that people should emulate. enjoins people "to love the Lord your God, to walk in all His ways." The Sifre taught that to walk in God's ways means to be, in the words of , "merciful and gracious." The Jerusalem Talmud saw God's Attribute of forgiveness in . The Jerusalem Talmud taught that if, on the Day of Judgment, the greater part of one's record consists of honorable deeds, one will inherit the , but if the greater part consists of transgressions, one will inherit . If the record is evenly balanced, Rabbi Yosé ben Ḥaninah read not to say "forgives sins," but rather "forgives [a] sin." That is to say, God tears up one document recording a sin, so that one's honorable deeds then will outweigh one's sins and one can inherit the Garden of Eden. Reading , "To You, O Lord, belongs steadfast love. For You requite a person according to his work," Rabbi Eleazar argued that does not say "his deed," but "like his deed," teaching that if a person is lacking in good deeds, God will give the person one of God's own, so that the person's merits will outweigh the person's sins. The Jerusalem Talmud noted that this is consistent with Rabbi Eleazar's reading of the words "abounding in steadfast love" in . Rabbi Eleazar read to teach that God tips the scale in favor of mercy so that a person can inherit the Garden of Eden. The Babylonian Talmud reconciled apparent inconsistencies in God's Attributes in . Rav Huna contrasted the description of God in two parts of . Rav Huna asked how, in the words of , God could be simultaneously "righteous in all His ways," and "gracious in all His works" — how can God be simultaneously just and merciful? At first, God is righteous, and in the end, gracious (when God sees that the world cannot endure strict justice). Similarly, Rabbi Eleazar contrasted two Attributes reported in . Rabbi Eleazar asked how it could be simultaneously true that, in the words of , "to You, O Lord, belongs mercy," and "for You render to every man according to his work." At first, God "render[s] to every man according to his work," but at the end, "to You, O Lord, belongs mercy." Similarly, Ilfi (or others say Ilfa) contrasted two Attributes. reports that God is "abundant in goodness," and then says, "and in truth." Ilfi asked how both could be true. At first, God exhibits "truth," and at the end, "abundant . . . goodness." Rabbi Joḥanan said that were it not written in , it would be impossible to say such a thing took place. But teaches that God drew a prayer shawl around God's self like the leader of congregational prayers and showed Moses the order of prayer. God told Moses that whenever Israel sins, they should recite the passage in containing God's 13 Attributes, and God would forgive them. The Gemara interpreted the words "The Lord, the Lord" in to teach that God is the Eternal (exhibiting mercy) before humans sin and the same after they sin and repent. Rav Judah interpreted the words "a God merciful and gracious" in to teach that with the 13 Attributes, God made a covenant that Jews will not be turned away empty-handed when they recite the Attributes, for soon thereafter, in , God says, "Behold I make a covenant." A Baraita reported that Rabbi Elazar said that one cannot read "absolve" in to apply to all transgressions, as "will not absolve" is also stated in , as well. Rabbi Elazar resolved the apparent contradiction by teaching that God absolves those who repent and does not absolve those who do not repent. Therefore, both "repentance" and "absolve" were mentioned at Mount Sinai. Reading the Attribute "long-suffering" (, ) in , Rabbi Ḥaggai (or some say Rabbi Samuel bar Naḥmani) asked why it says , , using a plural form (meaning "faces" or "countenances") rather than , , using the singular form. The Rabbi answered that this means that God is long-suffering in two ways: God is long-suffering toward the righteous, that is, God delays payment of their reward (until the World To Come); and God is also long-suffering toward the wicked, that is, God does not punish them immediately (waiting until the World To Come). The Pirke De-Rabbi Eliezer told that God spoke to the Torah the words of , "Let us make man in our image, after our likeness." The Torah answered that the man whom God sought to create would be limited in days and full of anger, and would come into the power of sin. Unless God would be long-suffering with him, the Torah continued, it would be well for man not to come into the world. God asked the Torah whether it was for nothing that God is called (echoing ) "slow to anger" and "abounding in love." God then set about making man. Expanding on , "And God said to Moses . . . ," Rabbi taught that in response to the request of Moses to know God's Name, God told Moses that God is called according to God's work — sometimes Scripture calls God "Almighty God," "Lord of Hosts," "God," or "Lord." When God judges created beings, Scripture calls God "God," and when God wages war against the wicked, Scripture calls God "Lord of Hosts" (as in and ). When God suspends judgment for a person's sins, Scripture calls God "El Shadday" ("Almighty God"), and when God is merciful towards the world, Scripture calls God "Adonai" ("Lord"), for "Adonai" refers to the Attribute of Mercy, as says: "The Lord, the Lord (Adonai, Adonai), God, merciful and gracious." Hence in , God said "'I Am That I Am' in virtue of My deeds." In a Baraita, the House of Shammai taught that on the great Day of Judgment at the end of days, people will be divided into three groups: wholly righteous people, wholly wicked people, and middling people. The House of Hillel taught that the God Whom describes as "abundant in kindness" will tilt the scales in favor of kindness, so that middling people will not have to pass through Gehenna. interpreted the words "forgiving iniquity and transgression and sin; and that will by no means clear the guilty" in to teach that a person who sins once, twice, or even three times is forgiven, but one who sins four times is not forgiven. Rabbi Jose cited for support , where God says, "for three transgressions of Israel," God would not reverse God's forgiveness, and , which says, "God does these things twice, yea thrice, with a man." A Baraita taught that when Moses ascended to receive the Torah from God, Moses found God writing "longsuffering" among the words with which describes God. Moses asked God whether God meant longsuffering with the righteous, to which God replied that God is longsuffering even with the wicked. Moses exclaimed that God could let the wicked perish, but God cautioned Moses that Moses would come to desire God's longsuffering for the wicked. Later, when the Israelites sinned at the incident of the spies, God reminded Moses that he had suggested that God be longsuffering only with the righteous, to which Moses recounted that God had promised to be longsuffering even with the wicked. And that is why Moses in cited to God that God is "slow to anger." The taught that Moses descended from on the 10th of — — and announced that God had shown the Israelites God's pleasure, as says, "You will forgive our crimes and sins and let us inherit," and after that, all the Israelites presented themselves in the assembly that Moses called in , and Moses commanded them to build the Tabernacle. Tractate in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws common to all of the festivals in , 43–49; ; ; ; ; ; ; ; and ; . Tractate in the Mishnah, Tosefta, and Talmud interpreted the laws of the firstborn in , 12–13; ; and ; and and . Elsewhere, the Mishnah interpreted to allow money in exchange for redemption of a first-born son to be given to any (, ); that if a person weaves the hair of a firstborn donkey into a sack, the sack must be burned; that they did not redeem with the firstborn of a donkey an animal that falls within both wild and domestic categories (a ); and that one was prohibited to derive benefit in any quantity at all from an unredeemed firstborn donkey. And elsewhere, the Mishnah taught that before the Israelites constructed the Tabernacle, the firstborns performed sacrificial services, but after the Israelites constructed the Tabernacle, the Priests (, ) performed the services. Reading , "And every firstborn of a donkey you shall redeem with a lamb," and , "and the firstborn of a donkey you shall redeem with a lamb," the Mishnah noted that the Torah states this law twice, and deduced that one is therefore not obligated under this law unless both the animal that gives birth is a donkey and the animal born is a donkey. The Mishnah thus concluded that a cow that gave birth to a calf like a donkey and a donkey that gave birth to a foal like a horse are exempt from their offspring being considered a firstborn. interpreted to prohibit plowing prior to the () that would reap benefits in the Sabbatical year and to prohibit reaping in the year after the Sabbatical year produce that grew in the Sabbatical year. argued, however, that applied to the Sabbath, and limited its prohibition to plowing and reaping not elsewhere required by commandment. Tractate in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of Sukkot in ; and ; ; ; and ; and . Tractate in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Passover in , 43–49; ; ; ; ; ; 28:16–25; and . The Mishnah noted differences between the first Passover in , 43–49; ; ; ; ; ; 28:16–25; and . and the second Passover in . The Mishnah taught that the prohibitions of that "seven days shall there be no leaven found in your houses" and of that "no leaven shall be seen in all your territory" applied to the first Passover; while at the second Passover, one could have both leavened and unleavened bread in one's house. And the Mishnah taught that for the first Passover, one was required to recite the () when the Passover lamb was eaten; while the second Passover did not require the reciting of Hallel when the Passover lamb was eaten. But both the first and second Passovers required the reciting of Hallel when the Passover lambs were offered, and both Passover lambs were eaten roasted with unleavened bread and bitter herbs. And both the first and second Passovers took precedence over the Sabbath. The Mishnah taught that they buried meat that had mixed with milk in violation of and and . Rabbi taught that because the generation of the Flood transgressed the Torah that God gave humanity after Moses had stayed on the mountain for 40 days and 40 nights (as reported in and and , 18, 25, and ), God announced in that God would "cause it to rain upon the earth 40 days and 40 nights."

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Ki Tissa

Exodus chapter 30

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

reports that "the shekel is twenty gerahs." This table translates units of weight used in the Bible into their modern equivalents:

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

Commandments

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

According to , there are 4 positive and 5 negative in the parashah: To give a half shekel annually A Kohen must wash his hands and feet before service. To prepare the anointing oil Not to anoint a stranger with anointing oil Not to reproduce the anointing oil Not to reproduce the incense formula Not to eat or drink anything from an offering to an idol To let the land lie fallow in the Sabbatical year Not to cook meat and milk together Maimonides, however, attributed to this parashah only the following 4 positive and 3 negative commandments: To give a half shekel annually A Kohen must wash his hands and feet before service. To prepare the anointing oil Not to reproduce the anointing oil Not to anoint a stranger with anointing oil Not to reproduce the incense formula To let the land lie fallow in the Sabbatical year

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

In the liturgy

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

Some Jews read the descriptions of the laver in and Aaron's incense offerings in and after the Sabbath morning blessings. Some Jews sing of the Sabbath's holiness, reflecting , as part of the song () sung in connection with the Sabbath day meal. Most Jewish communities (except those who follow the practices of the Vilna Gaon, Chabad, and some Yemenites) recite the account of the Sabbath's significance in as the final reading concluding the blessings of the before the punctuating half- and the prayer in the Friday Sabbath evening () prayer service. The exhortation to "observe" (, ושמרו) the Sabbath that this reading concludes reflects God's command in to "keep My Sabbaths," even to the exclusion of other apparently worthy causes. Again, Jews recite the account of the Sabbath's significance in as part of the paragraph of the prayer in the Sabbath morning () prayer service. And once again, many Jews recite the account of the Sabbath's significance in as part of the paragraph of the blessing for the Sabbath day meal. The second blessing before the addresses God about "your people" Israel, as Moses does in . Jews recite the account of how Moses brought down two Tablets of stone reported in as part of the prayer in the Sabbath morning (Shacharit) prayer service. Some Jews refer to the inscription on the two Tablets of stone reported in as they study chapter 5 on a Sabbath between Passover and . And thereafter, some quote as they study Pirkei Avot chapter 6 on a succeeding Sabbath between Passover and Rosh Hashanah. God's characteristics of graciousness and compassion in are reflected in and in turn in the prayer in the morning () and afternoon () prayer services. Similarly, Jews call on God's characteristic of forgiveness in with the words "forgive us, our Guide" in the weekday prayer in each of the three prayer services. And again, Jews cite God's characteristic of "steadfast lovingkindness ()" in in the section of the service for Shabbat. Jews recite three times the 13 Attributes of mercy in over and over again during prayers. And the custom of the Ari, accepted in most but not all communities, is to recite them after removing the Torah from the on Passover, Shavuot, Rosh Hashanah, Yom Kippur, Sukkot, and . During the prayer in the Sabbath morning () prayer service, Jews refer to the "crown of splendor" that God placed on Moses in .

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

The weekly maqam

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

In , Sephardi Jews each week base the songs of the services on the content of that week's parashah. For Parashat Ki Tisa, Sephardi Jews apply Maqam Hijaz, the maqam that expresses mourning and sorrow, as the parashah contains the episode of the Golden Calf, a sad and embarrassing episode in the history of the Israelite people.

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https://en.wikipedia.org/wiki/Ki%20Tissa

Ki Tissa

Modern

Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — for "when you take," the sixth and seventh words, and first distinctive words in the parashah) is the 21st () in the annual cycle of and the ninth in the . The parashah tells of building the , the incident of the , the request of Moses for God to reveal God's , and how Moses became radiant. The parashah constitutes . The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 , and 245 lines in a Torah scroll (). s read it on the 21st after , in the Hebrew month of Adar, corresponding to February or March in the secular calendar. Jews also read the first part of the parashah, , regarding the half- head tax, as the Torah reading on the Shabbat Shekalim (as on March 1, 2014, when was read along with parashah ). Jews also read parts of the parashah addressing the intercession of and mercy, and , as the Torah readings on the fast days of the , the , the , and the h, and for the afternoon () on . Jews read another part of the parashah, , which addresses the (), as the initial Torah reading on the third intermediate day () of . And Jews read a larger selection from the same part of the parashah, , as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or .

. Commentary on the Torah. Italy, between 1492–1509. In, e.g., Abarbanel: Selected Commentaries on the Torah: Volume 2: Shemos/Exodus. Translated and annotated by Israel Lazar, pages 369–403. Brooklyn: CreateSpace, 2015. . Ẓeror ha-Mor (Bundle of Myrrh). , Morocco, circa 1500. In, e.g., Tzror Hamor: Torah Commentary by Rabbi Avraham Sabba. Translated and annotated by Eliyahu Munk, volume 3, pages 1147–220. Jerusalem, Lambda Publishers, 2008. . , . , Italy, 1532. . Commentary on the Torah. Venice, 1567. In, e.g., Sforno: Commentary on the Torah. Translation and explanatory notes by Raphael Pelcovitz, pages 444–73. Brooklyn: Mesorah Publications, 1997. (the Ramak). (The Palm Tree of Deborah). Venice, 1588. In, e.g., Moshe Cordevero. The Palm Tree of Devorah. Translated by Moshe Miller. : , 1993. (advocating the imitation of God through the acquisition of the Divine Attributes of ). . Commentary on the Torah. , circa 1593. In, e.g., Moshe Alshich. Midrash of Rabbi Moshe Alshich on the Torah. Translated and annotated by Eliyahu Munk, volume 2, pages 563–606. New York, Lambda Publishers, 2000. . Kli Yakar. , 1602. In, e.g., Kli Yakar: Shemos. Translated by Elihu Levine, volume 2, pages 273–344. : /Feldheim Publishers, 2007. Avraham Yehoshua Heschel. Commentaries on the Torah. , Poland, mid 17th century. Compiled as Chanukat HaTorah. Edited by Chanoch Henoch Erzohn. , Poland, 1900. In Avraham Yehoshua Heschel. Chanukas HaTorah: Mystical Insights of Rav Avraham Yehoshua Heschel on Chumash. Translated by Avraham Peretz Friedman, pages 191–98. : /, 2004. . , ; , , ; ; . England, 1651. Reprint edited by , pages 181, 431, 437–38, 460–61, 503–04, 672, 676–77, 723. Harmondsworth, England: Penguin Classics, 1982. . Ohr ha-Chaim. Venice, 1742. In Chayim ben Attar. Or Hachayim: Commentary on the Torah. Translated by Eliyahu Munk, volume 2, pages 814–93. Brooklyn: Lambda Publishers, 1999. and Yitzchak Magriso. . , 1746. In Jacob Culi and Yitzchak Magriso. The Torah Anthology: Me'am Lo'ez. Translated by , volume 9, pages 267–355. Jerusalem: Moznaim Publishing, 1990. And Yitzchak Magriso. The Torah Anthology: Me'am Lo'ez. Translated by Aryeh Kaplan, volume 10, pages 3–174. Jerusalem: Moznaim Publishing, 1991. . , § 2. Berlin, 1783. In Jerusalem: Or on Religious Power and Judaism. Translated by Allan Arkush; introduction and commentary by , pages 120, 122–23, 129. Hanover, N.H.: Brandeis University Press, 1983. . Teachings. , , before 1811. In Rebbe Nachman's Torah: Breslov Insights into the Weekly Torah Reading: Exodus-Leviticus. Compiled by Chaim Kramer, edited by Y. Hall, pages 232–81. Jerusalem: , 2011. The Jewish Cemetery at Newport. Boston, 1854. In . American Religious Poems, pages 80–81. New York: Library of America, 2006. . , chapters , . Edinburgh and London: William Blackwood and Sons, 1859. Reprinted, e.g., edited by Carol A. Martin, pages 297, 440. Oxford: Oxford University Press, 2008. (referring to the Haftarah's account in , Dinah writes Seth: "to seek a greater blessing elsewhere would be like laying a false offering on the altar and expecting the fire from heaven to kindle it." Echoing the report of that "Moses' anger waxed hot," Dinah tells Adam, "even the man Moses, the meekest of men, was wrathful sometimes."). . Kitzur Shulchon Oruch, ch. 140. Hungary, 1864. Translated by Eliyahu Touger, volume 2, page 587. New York: Moznaim Publishing, 1991. . The Pentateuch: Exodus. Translated by Isaac Levy, volume 2, pages 576–664. : , 2nd edition 1999. Originally published as Der Pentateuch uebersetzt und erklaert. , 1867–1878. (Shadal). Commentary on the Torah. , 1871. In, e.g., Samuel David Luzzatto. Torah Commentary. Translated and annotated by Eliyahu Munk, volume 3, pages 867–93. New York: Lambda Publishers, 2012. . . Circa 1873. . Circa 1873. . 19th Century. . 19th Century. In The Complete Poems of Emily Dickinson. Edited by Thomas H. Johnson, pages 547, 551–52, 698, 703. New York: Little, Brown & Co., 1960. Samson Raphael Hirsch. The Jewish Sabbath. , before 1889. Translated by Ben Josephussoro. 1911. Reprinted : CreateSpace Independent Publishing Platform, 2014. . Sefat Emet. (Ger), , before 1906. Excerpted in The Language of Truth: The Torah Commentary of Sefat Emet. Translated and interpreted by , pages 129–34. Philadelphia: Jewish Publication Society, 1998. Reprinted 2012. . Legends of the Jews, 3:119–44. Philadelphia: Jewish Publication Society, 1911. . The Moral Principles. The Lights of Holiness. Early 20th Century. In Abraham Isaac Kook: the Lights of Penitence, the Moral Principles, Lights of Holiness, Essays, Letters, and Poems. Translated by , pages 148, 207. Mahwah, New Jersey: Paulist Press 1978. . Religion of Reason: Out of the Sources of Judaism. Translated with an introduction by Simon Kaplan; introductory essays by , pages 79–80, 94, 110, 169, 206, 209, 222, 395. New York: Ungar, 1972. Reprinted : Scholars Press, 1995. Originally published as Religion der Vernunft aus den Quellen des Judentums. : Gustav Fock, 1919. Alexander Alan Steinbach. Sabbath Queen: Fifty-four Bible Talks to the Young Based on Each Portion of the Pentateuch, pages 64–67. New York: Behrman's Jewish Book House, 1936. . The Second Book of the Bible: Exodus. London, 1940. Translated by , pages 828–1007. Hoboken, New Jersey: KTAV Publishing House, 1992. The Sabbath Anthology. Edited by Abraham E. Millgram. Philadelphia: The Jewish Publication Society, 1944; reprinted 2018. (). Morris Adler, , and Theodore Friedman. "Responsum on the Sabbath." Proceedings of the Rabbinical Assembly, volume 14 (1950), pages 112–88. New York: of America, 1951. In Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927–1970, volume 3 (Responsa), pages 1109–34. Jerusalem: The Rabbinical Assembly and The Institute of Applied Hallakhah, 1997. . A Commentary on the Book of Exodus. Jerusalem, 1951. Translated by Israel Abrahams, pages 392–451. Jerusalem: The Magnes Press, , 1967. . The Sabbath. New York: , 1951. Reprinted 2005. Morris Adler. The World of the Talmud, pages 28–29, 50–51, 91–92. B'nai B'rith Hillel Foundations, 1958. Reprinted Kessinger Publishing, 2007. Robert C. Dentan, "The Literary Affinities of Exodus Xxxiv 6f." , volume 13 (1963): pages 34–51. Jacob Liver. "The Half-Shekel Offering in Biblical and Post-Biblical Literature." The , volume 56 (number 3) (1963): pages 173–98. . . , 1965. (Golden Calf). . "The Intercession of the Covenant Mediator (Exodus 33:1a,12–17)." In Words and Meanings: Essays Presented to . Edited by and , pages 159–81. Cambridge: University Press, 1968. A. Carlebach. "Rabbinic References to Fiscus Judaicus." , New Series, volume 66 (number 1) (July 1975): pages 57–61. . The Problem of War in the Old Testament, page 27. : , 1978. . God and the Rhetoric of Sexuality, pages 31–59. Philadelphia: Fortress Press, 1978. (God's feminine merciful quality, or rachum). . The Call of the Torah: An Anthology of Interpretation and Commentary on the Five Books of Moses. Translated by E.S. Mazer, volume 2, pages 426–503. Brooklyn: Mesorah Publications, 1995. Originally published as La Voix de la Thora. : Fondation Samuel et Odette Levy, 1981. Herbert C. Brichto. "The Worship of the Golden Calf: A Literary Analysis of a Fable on Idolatry." Annual, volume 54 (1983): pages 1–44. . "'You Shall Not Boil a Kid in Its Mother's Milk': An archaeological myth destroyed." , volume 1 (number 3) (Fall 1985): pages 48–55. . Torah Today: A Renewed Encounter with Scripture, pages 91–94. Washington, D.C.: B'nai B'rith Books, 1987. . The Early History of God: Yahweh and the Other Deities in Ancient Israel, pages xx, 10, 59, 69, 80–81, 101, 108, 112–13, 125, 134–35, 151, 162. New York: HarperSanFrancisco, 1990. . A Torah Commentary for Our Times: Volume II: Exodus and Leviticus, pages 77–85. New York: UAHC Press, 1991. . The JPS Torah Commentary: Exodus: The Traditional Hebrew Text with the New JPS Translation, pages 195–222. Philadelphia: Jewish Publication Society, 1991. . God Was in This Place and I, I Did Not Know: Finding Self, Spirituality and Ultimate Meaning, pages 31–32, 41. Jewish Lights Publishing, 1993. (the Place; the Golden Calf). . New Studies in Shemot (Exodus), volume 2, pages 535–643. Jerusalem: Haomanim Press, 1993. Reprinted as New Studies in the Weekly Parasha. Lambda Publishers, 2010. . Assimilation versus Separation: Joseph the Administrator and the Politics of Religion in Biblical Israel, pages 3–4. New Brunswick, New Jersey: Transaction Publishers, 1993. . "The Book of Exodus." In . Edited by Leander E. Keck, volume 1, pages 917–56. Nashville: Abingdon Press, 1994. Judith S. Antonelli. "The Golden Calf." In In the Image of God: A Feminist Commentary on the Torah, pages 213–20. : , 1995. . The Five Books of Miriam: A Woman's Commentary on the Torah, pages 136–41. New York: , 1996. Marc Gellman. "Gluing the Broken Commandments Back Together." In God's Mailbox: More Stories About Stories in the Bible, pages 68–72. New York: Morrow Junior Books, 1996. . The Haftarah Commentary, pages 203–15. New York: UAHC Press, 1996. Sorel Goldberg Loeb and Barbara Binder Kadden. Teaching Torah: A Treasury of Insights and Activities, pages 140–47. : A.R.E. Publishing, 1997. Robert Goodman. "Shabbat." In Teaching Jewish Holidays: History, Values, and Activities, pages 1–19. : A.R.E. Publishing, 1997. Baruch J. Schwartz. "What Really Happened at Mount Sinai? Four biblical answers to one question." Bible Review, volume 13 (number 5) (October 1997). . , page 428. New York: Villard, 1998. (seeing only God's back). Susan Freeman. Teaching Jewish Virtues: Sacred Sources and Arts Activities, pages 85–101, 228–40. : A.R.E. Publishing, 1999. (, 34–35). Ellen Lippmann. "The Women Didn't Build the Golden Calf — or Did They?" In The Women's Torah Commentary: New Insights from Women Rabbis on the 54 Weekly Torah Portions. Edited by , pages 164–71. : , 2000. Exodus to Deuteronomy: A Feminist Companion to the Bible (Second Series). Edited by , pages 136–41. Sheffield: Sheffield Academic Press, 2000. Martin R. Hauge. The Descent from the Mountain: Narrative Patterns in Exodus 19–40. : Journal for the Study of the Old Testament Press, 2001. Avivah Gottlieb Zornberg. The Particulars of Rapture: Reflections on Exodus, pages 398–460. New York: Doubleday, 2001. Lainie Blum Cogan and Judy Weiss. Teaching Haftarah: Background, Insights, and Strategies, pages 164–72. Denver: A.R.E. Publishing, 2002. Menachem Davis. The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation, XXVII. Brooklyn: Mesorah Publications, 2002. (Sabbath as a source of holiness). . The JPS Bible Commentary: Haftarot, pages 128–34. Philadelphia: Jewish Publication Society, 2002. . The Meaning of Hesed in the Hebrew Bible: A New Inquiry. Wipf & Stock Publishers, 2002. . "The Broken Tablets." In The Lowercase Jew, page 40. : Triquarterly Books, 2003. Alan Lew. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation, pages 53–55, 136. Boston: Little, Brown and Co., 2003. Jack M. Sasson. "Should Cheeseburgers Be Kosher? A Different Interpretation of Five Hebrew Words." Bible Review, volume 19 (numbers 6) (December 2003): pages 40–43, 50–51. . The Five Books of Moses: A Translation with Commentary, pages 486–513. New York: W.W. Norton & Co., 2004. Karla M. Suomala. Moses and God in Dialogue: Exodus 32–34 in Postbiblical Literature. Peter Lang Inc., International Academic Publishers, 2004. Jeffrey H. Tigay. "Exodus." In The Jewish Study Bible. Edited by and , pages 179–91. New York: Oxford University Press, 2004. Jane Liddel-King. "The Golden Calf." , volume 38 (number 2) (autumn 2005): pages 142–46. Professors on the Parashah: Studies on the Weekly Torah Reading Edited by Leib Moscovitz, pages 145–49. Jerusalem: , 2005. W. Gunther Plaut. The Torah: A Modern Commentary: Revised Edition. Revised edition edited by , pages 581–610. New York: , 2006. William H.C. Propp. Exodus 19–40, volume 2A, pages 317–19, 358–71, 534–623. New York: , 2006. Suzanne A. Brody. "Bloody Water." In Dancing in the White Spaces: The Yearly Torah Cycle and More Poems, page 83. Shelbyville, Kentucky: Wasteland Press, 2007. . Life Is a Test, pages 86, 98–99, 144–46, 208–09. Brooklyn: Shaar Press, 2007. . How To Read the Bible: A Guide to Scripture, Then and Now, pages 30, 109, 151, 254–55, 257, 262, 281–84, 291, 315, 324–25, 404, 423, 439, 524–25, 606. New York: Free Press, 2007. Kenton L. Sparks. “‘Enūma Elish’ and Priestly Mimesis: Elite Emulation in Nascent Judaism.” , volume 126 (2007): 637–42. (“Priestly Mimesis in the Tabernacle Narrative (Exodus 25–40)”). Pekka Lindqvist. Sin at Sinai: Early Judaism Encounters Exodus 32. Eisenbrauns, 2008. Dmitri Slivniak. "The Golden Calf Story: Constructively and Deconstructively." , volume 33 (number 1) (September 2008): pages 19–38. Gloria London. "Why Milk and Meat Don't Mix: A New Explanation for a Puzzling Kosher Law." , volume 34 (number 6) (November/December 2008): pages 66–69. The Torah: A Women's Commentary. Edited by and , pages 495–520. New York: , 2008. Thomas B. Dozeman. Commentary on Exodus, pages 663–756. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2009. . "The Golden Calf." In pages 115–28. New York: Riverhead Books, 2009. . Entering Torah: Prefaces to the Weekly Torah Portion, pages 125–30. New York: Gefen Publishing House, 2009. Rebecca G.S. Idestrom. "Echoes of the Book of Exodus in Ezekiel." Journal for the Study of the Old Testament, volume 33 (number 4) (June 2009): pages 489–510. (Motifs from Exodus found in Ezekiel, including the call narrative, divine encounters, captivity, signs, plagues, judgment, redemption, tabernacle/temple, are considered.). Amichai Lau-Lavie. "Mounting Sinai: Parashat Ki Tisa (Exodus 30:11–34:35)." In Torah Queeries: Weekly Commentaries on the Hebrew Bible. Edited by Gregg Drinkwater, Joshua Lesser, and David Shneer; foreword by , pages 109–12. New York: , 2009. Bruce Wells. "Exodus." In Zondervan Illustrated Bible Backgrounds Commentary. Edited by , volume 1, pages 257–64. : , 2009. Julie Cadwallader-Staub. Joy. In Face to Face: A Poetry Collection. DreamSeeker Books, 2010. ("land of milk and honey"). . Covenant & Conversation: A Weekly Reading of the Jewish Bible: Exodus: The Book of Redemption, pages 249–76. Jerusalem: Maggid Books, 2010. Stefan Schorch. "'A Young Goat in Its Mother's Milk'? Understanding an Ancient Prohibition." , volume 60 (number 1) (2010): pages 116–30. Idan Dershowitz. "A Land Flowing with Fat and Honey." Vetus Testamentum, volume 60 (number 2) (2010): pages 172–76. and . The Gift of Rest: Rediscovering the Beauty of the Sabbath. New York: Howard Books, 2011. James W. Watts. "Aaron and the Golden Calf in the Rhetoric of the Pentateuch." Journal of Biblical Literature, volume 130 (number 3) (fall 2011): pages 417–30. . The Lives of Ordinary People in Ancient Israel: When Archaeology and the Bible Intersect, page 244. : , 2012. . "Growing Our Congregation: The Numbers Game." In Fifty-Four Pick Up: Fifteen-Minute Inspirational Torah Lessons, pages 123–27. Jerusalem: , 2012. . "The Use of Electrical and Electronic Devices on Shabbat." New York: Rabbinical Assembly, 2012. Torah MiEtzion: New Readings in Tanach: Shemot. Edited by Ezra Bick and Yaakov Beasley, pages 411–77. Jerusalem: Maggid Books, 2012. . "Ancient Laws for Modern Times: When is a tent just a tent and not like a bed or a hat? To update Jewish laws, the rabbis reasoned by analogy." . (February 26, 2013). (Shabbat). Adam Kirsch. "Leave the Jewish People Alone: Rabbis left enforcement of their Talmudic decrees to communal standards and voluntary commitment." Tablet Magazine. (March 5, 2013). (Shabbat). Adam Kirsch. "Written in the Stars (Or Not): To overcome fated lives, the Talmud's rabbis argued, perform virtuous acts according to Torah." Tablet Magazine. (March 12, 2013). (Shabbat). Adam Kirsch. "Navigating the Talmud's Alleys: The range of problems and the variety of answers in the study of Oral Law lead to new pathways of reasoning." Tablet Magazine. (March 18, 2013). (Shabbat). Amiel Ungar. "Tel Aviv and the Sabbath." , volume 24 (number 8) (July 29, 2013): page 37. Martin Sieff. "The spirit of Elijah: Great leaders have replicated his courage against all odds." , volume 24 (number 23) (February 24, 2014): page 48. Ester Bloom. "The Crazy New App for Using Your iPhone on Shabbos." Jewniverse. (October 1, 2014). Anthony R. Petterson. "The Flying Scroll That Will Not Acquit the Guilty: Exodus 34.7 in Zechariah 5.3." Journal for the Study of the Old Testament, volume 38 (number 3) (March 2014): pages 347–61. Jonathan Sacks. Lessons in Leadership: A Weekly Reading of the Jewish Bible, pages 105–09. New Milford, Connecticut: Maggid Books, 2015. "The Crazy New Invention for Using Electricity on Shabbat." Jewniverse. (April 21, 2015). "The Hittites: Between Tradition and History." , volume 42 (number 2) (March/April 2016): pages 28–40, 68. . Archaeology of the Bible: The Greatest Discoveries From Genesis to the Roman Era, page 120. : , 2016. Jonathan Sacks. Essays on Ethics: A Weekly Reading of the Jewish Bible, pages 131–36. New Milford, Connecticut: Maggid Books, 2016. Kenneth Seeskin. Thinking about the Torah: A Philosopher Reads the Bible, pages 101–12. Philadelphia: The Jewish Publication Society, 2016. . The Heart of Torah, Volume 1: Essays on the Weekly Torah Portion: Genesis and Exodus, pages 203–12. Philadelphia: Jewish Publication Society, 2017. Steven Levy and Sarah Levy. The JPS Rashi Discussion Torah Commentary, pages 65–67. Philadelphia: Jewish Publication Society, 2017. Joep Dubbink. “‘Don’t Stop Me Now!’ — Exod 32:10 and Yhwh’s Intention to Destroy His Own People.” In Viktor Ber, editor. Nomos and Violence: Dimensions in Bible and Theology. Vienna: LIT Verlag, 2019.

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Vayakhel

Introduction

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

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https://en.wikipedia.org/wiki/Vayakhel

Vayakhel

Third reading – Exodus 35:30–36:7

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

In the third reading (, aliyah), Moses announced that God had singled out and to endow them with the skills needed to construct the Tabernacle. And Moses called on them and all skilled persons to undertake the task. The Israelites brought more than was needed, so Moses proclaimed an end to the collection.

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https://en.wikipedia.org/wiki/Vayakhel

Vayakhel

Fourth reading – Exodus 36:8–19

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

In the fourth reading (, aliyah), the skilled workers fashioned the Tabernacle's curtains, loop, clasps, and coverings.

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https://en.wikipedia.org/wiki/Vayakhel

Vayakhel

Exodus chapters 25–39

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

This is the pattern of instruction and construction of the Tabernacle and its furnishings:

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https://en.wikipedia.org/wiki/Vayakhel

Vayakhel

Classical rabbinic interpretation

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

The parashah is discussed in these nic sources from the era of the and the :

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https://en.wikipedia.org/wiki/Vayakhel

Vayakhel

Exodus chapter 35

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

The taught that Moses descended from on the 10th of – – and announced that God had shown the Israelites God's pleasure, as says, "You will forgive our crimes and sins and let us inherit," and after that, all the Israelites presented themselves in the assembly that Moses called in and Moses commanded them to build the Tabernacle. The taught that sets forth laws of Sabbath observance here because in God directed, "And let them make Me a sanctuary," and one might have understood that they could build the sanctuary both on weekdays and the Sabbath. The Mekhilta taught that God's direction in to "make Me a sanctuary" applied on all days other than the Sabbath. The Mekhilta posited that one might argue that since the service occurs even on the Sabbath, then perhaps the preparation for the service, without which the priests could not perform the service, could occur even on the Sabbath. One might conclude that if the horn of the altar broke off or a knife became defective, one might repair them on the Sabbath. teaches, however, that even such work must be done only on weekdays, and not on the Sabbath. Rabbi taught that the words "These are the words" in referred to the 39 labors that God taught Moses at Mount Sinai. Similarly, Rabbi said that the labors forbidden on the Sabbath in correspond to the 39 labors necessary to construct the Tabernacle. Tractate in the Mishnah, , , and Babylonian Talmud interpreted the laws of the Sabbath in and 29; (20:8–11 in the NJPS); and (5:12 in the NJPS). The Mishnah taught that every act that violates the law of the Sabbath also violates the law of a festival, except that one may prepare food on a festival but not on the Sabbath. A Midrash asked to which commandment refers when it says, "For if you shall diligently keep all this commandment that I command you, to do it, to love the Lord your God, to walk in all His ways, and to cleave to Him, then will the Lord drive out all these nations from before you, and you shall dispossess nations greater and mightier than yourselves." Rabbi Levi said that "this commandment" refers to the recitation of the Shema (), but the Rabbis said that it refers to the Sabbath, which is equal to all the precepts of the Torah. The taught that when God was giving Israel the Torah, God told them that if they accepted the Torah and observed God's commandments, then God would give them for eternity a most precious thing that God possessed — the . When Israel asked to see in this world an example of the World To Come, God replied that the Sabbath is an example of the World To Come. Reading the words "everyone who profanes [the Sabbath] shall surely be put to death" in (in which the verb for death is doubled), deduced that the Torah decreed many deaths for desecrating the Sabbath. The posited that perhaps refers to willful desecration. The Gemara answered that is not needed to teach that willful transgression of the Sabbath is a capital crime, for says, "Whoever does any work therein shall be put to death." The Gemara concluded that thus must apply to an unwitting offender, and in that context, the words "shall surely be put to death" mean that the inadvertent Sabbath violator will "die" monetarily because of the violator's need to bring costly sacrifices. A read the words "You shall kindle no fire throughout your habitations upon the Sabbath day" in to teach that only on the Sabbath is kindling fire prohibited, and one may kindle fire on a , including for purposes other than food preparation. and reconciled the prohibition of kindling fire on the Sabbath in with the priests' sacrificial duties. The Mishnah taught that the priests could lower the into the oven just before nightfall (and leave it to roast on the Sabbath), and the priests could light the fire with chips in the pile in the Temple chamber of the hearth (just before nightfall). Interpreting this Mishnah, Rav Huna cited the prohibition of "You shall kindle no fire throughout your habitations." Rav Huna argued that since says only "throughout your habitations," the priests could kindle the pile in the Temple chamber of the hearth (even on the Sabbath). Rav Chisda demurred from Rav Huna's argument, as it would allow kindling even on the Sabbath. Rather, Rav Chisda taught that permits only the burning of the limbs and the fat (of animals sacrificed on Friday before nightfall). Rav Chisda explained that this burning was allowed because the priests were very particular (in their observance of the Sabbath and would not stoke the fire after nightfall). The Gemara told that wife used to kindle the Sabbath lights late (just before nightfall). Rav Joseph told her that it was taught in a Baraita that the words of "the pillar of cloud by day, and the pillar of fire by night, departed not," teach that the pillar of cloud overlapped the pillar of fire, and the pillar of fire overlapped the pillar of cloud. So she thought of lighting the Sabbath lights very early. But an elder told her that one may kindle when one chooses, provided that one does not light too early (as it would not evidently honor the Sabbath) or too late (later than just before nightfall). A Baraita taught that a disciple in the name of noted that the words "in all your dwellings" (, b'chol moshvoteichem) appear both in the phrase, "You shall kindle no fire throughout your habitations upon the Sabbath day," in and in the phrase, "these things shall be for a statute of judgment unto you throughout your generations in all your dwellings," in The Baraita reasoned from this similar usage that just as the law prohibits kindling fire at home, so the law also prohibits kindling fire in the furtherance of criminal justice. And thus, since some executions require kindling a fire, the Baraita taught that the law prohibits executions on the Sabbath. Rabbi Hama bar Hanina interpreted the words "the plaited (, serad) garments for ministering in the holy place" in to teach that but for the priestly garments described in (and the atonement achieved by the garments or the priests who wore them), no remnant (, sarid) of the Jews would have survived. Rabbi Levi read regarding "the middle bar in the midst of the boards, which shall pass through from end to end," calculated that the beam must have been 32 cubits in length, and asked where the Israelites would find such a beam in the desert. Rabbi Levi deduced that the Israelites had stored up the cedar to construct the Tabernacle since the days of . Thus reports, "And every man, with whom was found acacia-wood," not "with whom would be found acacia-wood." Rabbi Levi taught that the Israelites cut the trees down in of the Dyers near and brought them with them to , and no knot or crack was found in them. The Rabbis taught in a Baraita that the Tabernacle's lower curtains were made of blue wool, purple wool, crimson wool, and fine linen, while the upper curtains that made the tent spread were made of goats' hair. And they taught that the upper curtains required greater skill than the lower, for says of the lower ones, "And all the women that were wise-hearted did spin with their hands," while says of the upper ones, "And all the women whose heart stirred them up in wisdom spun the goats." It was taught in Rabbi Nehemiah's name that the hair was washed on the goats and spun while still on the goats. deduced from that we must not appoint a leader over a community without first consulting the community. In Moses said to the Israelites: "See, the Lord has called by name Bezalel, the son of Uri." Rabbi Isaac read to indicate that God asked Moses whether Moses considered Bezalel suitable. Moses replied that if God thought Bezalel suitable, then surely Moses would have to, as well. God told Moses nonetheless to go and consult the Israelites. Moses asked the Israelites whether they considered Bezalel suitable. And they replied that if God and Moses considered him suitable, surely they had to, as well. taught that God proclaims three things for God's Self: famine, plenty, and a good leader. shows that God proclaims famine, when it says: "The Lord has called for a famine." shows that God proclaims plenty, when it says: "I will call for the corn and will increase it." And shows that God proclaims a good leader, when it says: "And the Lord spoke to Moses, saying, ‘See I have called by name Bezalel, the son of Uri.'" Rabbi said in the name of Rabbi Johanan that Bezalel (, whose name can be read , betzel El, "in the shadow of God") was so called because of his wisdom. When God told Moses (in ) to tell Bezalel to make a tabernacle, an ark, and vessels, Moses reversed the order and told Bezalel to make an ark, vessels, and a tabernacle. Bezalel replied to Moses that as a rule, one first builds a house and then brings vessels into it, but Moses directed to make an ark, vessels, and a tabernacle. Bezalel asked where he would put the vessels. And Bezalel asked whether God had told Moses to make a tabernacle, an ark, and vessels. Moses replied that perhaps Bezalel had been in the shadow of God (, betzel El) and had thus come to know this. taught in the name of Rav Huna that even the things that Bezalel did not hear from Moses he conceived of on his own exactly as they were told to Moses from Sinai. Rabbi Tanhuma said in the name of Rav Huna that one can deduce this from the words of "And Bezalel the son of Uri, the son of Hur, of the tribe of Judah, made all that the Lord commanded Moses." For does not say, "that Moses commanded him," but, "that the Lord commanded Moses." And the taught that Bezalel and Oholiab went up Mount Sinai, where the heavenly Sanctuary was shown to them. A interpreted in light of "A good name is better than precious oil." The Midrash taught that name of Bezalel was better than precious oil, as proclaims his fame when it says, "See, the Lord has called by name Bezalel." (God proclaimed the name of Bezalel as the Divine architect, while Moses proclaimed the priest as such by anointing with oil.) Reading the words, "see, the Lord has called by name Bezalel," in a Midrash explained that Israel sinned with fire in making the , as says, "And I cast it into the fire, and there came out this calf." And then Bezalel came and healed the wound (and the construction of the Tabernacle made atonement for the sins of the people in making the Golden Calf). The Midrash likened it to the words of "Behold, I have created the smith who blows the fire of coals." The Midrash taught that Bezalel was the smith whom God had created to address the fire. And the Midrash likened it to the case of a doctor's disciple who applied a plaster to a wound and healed it. When people began to praise him, his teacher, the doctor, said that they should praise the doctor, for he taught the disciple. Similarly, when everybody said that Bezalel had constructed the Tabernacle through his knowledge and understanding, God said that it was God who created him and taught him, as says, "Behold, I have created the smith." Thus Moses said in "see, the Lord has called by name Bezalel." identifies Bezalel's grandfather as Hur, whom either or Samuel deduced was the son of Miriam and . A Midrash explained that mentions Hur because when the Israelites were about to serve the Golden Calf, Hur risked his life on God's behalf to prevent them from doing so, and they killed him. Whereupon God assured Hur that God would repay him for his sacrifice. The Midrash likened it to the case of a king whose legions rebelled against him, and his field marshal fought against the rebels, questioning how they could dare rebel against the king. In the end, the rebels killed the field marshal. The king reasoned that if the field marshal had given the king money, the king would have had to repay him. So even more so the king had an obligation to repay the field marshal when he gave his life on the king's behalf. The king rewarded the field marshal by ordaining that all his male offspring would become generals and officers. Similarly, when Israel made the Golden Calf, Hur gave his life for the glory of God. Thus God assured Hur that God would give all Hur's descendants a great name in the world. And thus says, "see, the Lord has called by name Bezalel, the son of Uri, the son of Hur." taught in the name of Rav that indicated that God endowed Bezalel with the same attribute that God used in creating the universe. Rav Judah said in the name of Rav that Bezalel knew how to combine the letters by which God created the heavens and earth. For says (about Bezalel), "And He has filled him with the spirit of God, in wisdom and in understanding, and in knowledge," and says (about creation), "The Lord by wisdom founded the earth; by understanding He established the heavens," and says, "By His knowledge the depths were broken up."

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https://en.wikipedia.org/wiki/Vayakhel

Vayakhel

Exodus chapter 36

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

Doing the math implied by and the Gemara deduced that in earlier generations, a boy of eight could father children. reports that "Bezalel, son of Uri, son of Hur, of the tribe of Judah, made all that the Lord had commanded Moses," when they built the Tabernacle. And reports that Caleb fathered the Hur who fathered Uri who fathered Bezalel. reports that "wise men . . . wrought all the work of the Sanctuary," so Bezalel must have been at least 13 years old to have been a man when he worked on the Tabernacle. A Baraita taught that Moses made the Tabernacle in the first year after the Exodus, and in the second, he erected it and sent out the spies, so the Gemara deduced that Bezalel must have been at least 14 years old when Moses sent out the spies, the year after Bezalel worked on the Tabernacle. And reports that Caleb said that he was 40 years old when Moses sent him to spy out the land. Thus, the Gemara deduced that Caleb was only 26 years older than his great-grandson Bezalel. Deducting two years for the three pregnancies needed to create the three intervening generations, the Gemara concluded that each of Caleb, Hur, and Uri must have conceived his son at the age of eight.

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Vayakhel

Exodus chapters 35–39

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

Noting that repeats material from the 19th century n- argued that was a later addition, and the and the agreed. But the mid-20th-century - scholar , formerly of the , argued that this conjecture was ignorant of ancient Eastern literary style. Cassuto noted that the theme of the founding and building of a shrine was a set literary type in early Eastern writings, and such passages often first recorded the divine utterance describing the plan for the sanctuary and then gave an account of the construction that repeated the description given in the divine communication. Cassuto cited the , which tells that in a dream, the king received from the god instructions for the offering of sacrifices, the mustering of an army, the organizing of a military campaign to the land of King Pabel, and the request that Pabel's daughter or granddaughter be given him as a wife. After the instructions, the epic repeats the instructions, varying only the verb forms to the past tense, adding or deleting a conjunction, substituting a synonym, or varying the sequence of words – exactly as does. Cassuto concluded that was thus not a later addition, but required where it is by the literary style. Professor of wrote that the detailed account must have held a fascination for ancient Israelites who viewed the Tabernacle as highly significant, as the structure that allowed God to reside in the midst of humankind for the first time since the . And the 20th century Rabbi cautioned not to approach with modern stylistic prejudices, arguing that a person of the ancient Near East – who was primarily a listener, not a reader – found repetition a welcome way of supporting familiarity with the text, giving assurance that the tradition had been faithfully transmitted.

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Vayakhel

Exodus chapter 37

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

speaks of "a talent of pure gold." This table translates units of weight used in the Bible into their modern equivalents:

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Vayakhel

Sephardi – 1 Kings 7:13–26

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

Both the parashah and the haftarah note the skill (chokhmah), ability (tevunah), and knowledge (da‘at), of the artisan (Bezalel in the parashah, Hiram in the haftarah) in every craft (kol mela'khah).

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Vayakhel

Shabbat Shekalim

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

When Parashah Vayakhel coincides with the Shabbat Shekalim, (as it does in 2019), the haftarah is

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Vayakhel

Parashah Vayakhel–Pekudei

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

When parashah Vayakhel is combined with parashah Pekudei, the haftarah is: for Ashkenazi Jews: for Sephardi Jews:

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Vayakhel

Biblical

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

(keeping the Sabbath); (universally observed Sabbath). (washing, altar); (sacrifices); (cherubim); 11 (Tabernacle, courts); (courts); (God's sanctuary); (court of the Tabernacle); (God's sanctuary); (incense); (God's sanctuary).

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Vayakhel

Classical rabbinic

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

, chapter 6. 2nd century CE. Reprinted in, e.g., Seder Olam: The Rabbinic View of Biblical Chronology. Translated and with commentary by Heinrich W. Guggenheimer, pages 73–78. : , 1998. . : ; Beitzah 5:2; Megillah 1:5. Land of Israel, circa 200 CE. Reprinted in, e.g., The Mishnah: A New Translation. Translated by , pages 179–208, 298, 317. New Haven: Yale University Press, 1988. . Shabbat 1:1–17:29. Land of Israel, circa 250 CE. Reprinted in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner, volume 1, pages 357–427. Peabody, Massachusetts: Hendrickson Publishers, 2002. . 82:1. Land of Israel, late 4th century. Reprinted in, e.g., Mekhilta According to Rabbi Ishmael. Translated by , volume 2, pages 258–62. Atlanta: Scholars Press, 1988. . : Terumot 31b; Shabbat 1a–113b; Shekalim 2a, 48b; Beitzah 47a; Nazir 21a, 25b–26a; Sotah 16b; Sanhedrin 27b; Shevuot 1b. , Land of Israel, circa 400 CE. In, e.g., Talmud Yerushalmi. Edited by , Yisroel Simcha Schorr, and Mordechai Marcus, volumes 7, 13–15, 20, 23, 34–36, 44, 46. Brooklyn: Mesorah Publications, 2010–2020. And in, e.g., The Jerusalem Talmud: A Translation and Commentary. Edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and . Peabody, Massachusetts: Hendrickson Publishers, 2009. 94:4. Land of Israel, 5th century. Reprinted in, e.g., Midrash Rabbah: Genesis. Translated by and Maurice Simon, volume 2, page 871. London: Soncino Press, 1939. . Midrash Vayakhel. 5th–10th centuries. Reprinted in, e.g., The Metsudah Midrash Tanchuma: Shemos II. Translated and annotated by Avrohom Davis; edited by Yaakov Y.H. Pupko, volume 4 (Shemos volume 2), pages 339–89. : Eastern Book Press, 2004. Babylonian : Shabbat 20a, 49b, 70a, 74b, 96b; Eruvin 2b; Yoma 66b, 72b, 75a; Beitzah 4b, 36b; Rosh Hashanah 34a; Megillah 7b. Chagigah 10a–b; Yevamot 6b–7a, 33b; Sotah 3a; Kiddushin 37a; Bava Kamma 2a, 54a, 71a; Sanhedrin 35b, 69b; Makkot 21b; Shevuot 26b; Avodah Zarah 12b, 24a; Zevachim 59b; Bekhorot 41a. Babylonia, 6th century. Reprinted in, e.g., Talmud Bavli. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 volumes. Brooklyn: Mesorah Pubs., 2006.

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Vayakhel

Modern

Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak'hel, Vayak'heil, or Vayaqhel ( – for "and he assembled," the in the parashah) is the 22nd (, parashah) in the annual cycle of and the 10th in the . The parashah tells of the making of the and its sacred vessels. It constitutes The parashah is made up of 6,181 Hebrew letters, 1,558 Hebrew words, 122 , and 211 lines in a Torah scroll (, ). s read it the 22nd after , generally in March or rarely in late February. The contains up to 55 s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2019, 2022, 2024, and 2027), parashah Vayakhel is read separately. In common years (for example, 2018, 2020, 2021, 2023, and 2026), parashah Vayakhel is usually combined with the next parashah, , to help achieve the number of weekly readings needed (although in some non-leap years, such as 2025, they are not combined).

. Commentary on the Torah. Italy, between 1492–1509. Reprinted in, e.g., Abarbanel: Selected Commentaries on the Torah: Volume 2: Shemos/Exodus. Translated and annotated by Israel Lazar, pages 404–20. Brooklyn: CreateSpace, 2015. . . Ẓeror ha-Mor (Bundle of Myrrh). , Morocco, circa 1500. Reprinted in, e.g., Tzror Hamor: Torah Commentary by Rabbi Avraham Sabba. Translated and annotated by Eliyahu Munk, volume 3, pages 1221–28. Jerusalem, Lambda Publishers, 2008. . . Commentary on the Torah. Venice, 1567. Reprinted in, e.g., Sforno: Commentary on the Torah. Translation and explanatory notes by Raphael Pelcovitz, pages 474–85. Brooklyn: Mesorah Publications, 1997. . . Commentary on the Torah. , circa 1593. Reprinted in, e.g., Moshe Alshich. Midrash of Rabbi Moshe Alshich on the Torah. Translated and annotated by Eliyahu Munk, volume 2, pages 607–14. New York, Lambda Publishers, 2000. . . Kli Yakar. , 1602. Reprinted in, e.g., Kli Yakar: Shemos. Translated by Elihu Levine, volume 2, pages 345–71. : /Feldheim Publishers, 2007. . Avraham Yehoshua Heschel. Commentaries on the Torah. , Poland, mid 17th century. Compiled as Chanukat HaTorah. Edited by Chanoch Henoch Erzohn. , Poland, 1900. Reprinted in Avraham Yehoshua Heschel. Chanukas HaTorah: Mystical Insights of Rav Avraham Yehoshua Heschel on Chumash. Translated by Avraham Peretz Friedman, pages 199–202. : /, 2004. . . , England, 1651. Reprint edited by , page 431. Harmondsworth, England: Penguin Classics, 1982. . . "18. Meditation. Heb. 13.10. Wee Have an Altar." In Preliminary Meditations: First Series. Cambridge, Massachusetts: Early 18th century. In . American Religious Poems, pages 21–22. New York: Library of America, 2006. . . Ohr ha-Chaim. Venice, 1742. Reprinted in Chayim ben Attar. Or Hachayim: Commentary on the Torah. Translated by Eliyahu Munk, volume 2, pages 894–909. Brooklyn: Lambda Publishers, 1999. . Yitzchak Magriso. . , 1746. Reprinted in Yitzchak Magriso. The Torah Anthology: Me'am Lo'ez. Translated by , volume 10, pages 175–248. Jerusalem: Moznaim Publishing, 1991. . . Teachings. , , before 1811. Reprinted in Rebbe Nachman's Torah: Breslov Insights into the Weekly Torah Reading: Exodus-Leviticus. Compiled by Chaim Kramer; edited by Y. Hall, pages 282–91. Jerusalem: , 2011. . . , . Edinburgh and London: William Blackwood and Sons, 1859. Reprinted, e.g., edited by Carol A. Martin, page 9. Oxford: Oxford University Press, 2008. (Paraphrasing Adam says “Why, it says as God put his sperrit into the workman as built the tabernacle, to make him do all the carved work and things as wanted a nice hand. And this is my way o’ looking at it: there's the sperrit o’ God in all things and all times — weekday as well as Sunday — and i’ the great works and inventions, and i’ the figuring and the mechanics.”). . The Pentateuch: Exodus. Translated by Isaac Levy, volume 2, pages 664–94. : , 2nd edition 1999. . Originally published as Der Pentateuch uebersetzt und erklaert. , 1867–1878. (Shadal). Commentary on the Torah. , 1871. Reprinted in, e.g., Samuel David Luzzatto. Torah Commentary. Translated and annotated by Eliyahu Munk, volume 3, pages 894–95. New York: Lambda Publishers, 2012. . Samson Raphael Hirsch. The Jewish Sabbath. , before 1889. Translated by Ben Josephussoro. 1911. Reprinted : CreateSpace Independent Publishing Platform, 2014. . . Sefat Emet. (Ger), , before 1906. Excerpted in The Language of Truth: The Torah Commentary of Sefat Emet. Translated and interpreted by , pages 135–38. Philadelphia: Jewish Publication Society, 1998. . Reprinted 2012. . Alexander Alan Steinbach. Sabbath Queen: Fifty-four Bible Talks to the Young Based on Each Portion of the Pentateuch, pages 68–70. New York: Behrman's Jewish Book House, 1936. . The Second Book of the Bible: Exodus. London, 1940. Translated by , pages 1007–31. Hoboken, New Jersey: KTAV Publishing House, 1992. The Sabbath Anthology. Edited by Abraham E. Millgram. Philadelphia: The Jewish Publication Society, 1944; reprinted 2018. (). Morris Adler, , and Theodore Friedman. “Responsum on the Sabbath.” Proceedings of the Rabbinical Assembly, volume 14 (1950), pages 112–88. New York: of America, 1951. Reprinted in Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927–1970, volume 3 (Responsa), pages 1109–34. Jerusalem: The Rabbinical Assembly and The Institute of Applied Hallakhah, 1997. . A Commentary on the Book of Exodus. Jerusalem, 1951. Translated by Israel Abrahams, pages 452–68. Jerusalem: The Magnes Press, , 1967. . The Sabbath. New York: , 1951. Reprinted 2005. . Morris Adler. The World of the Talmud, pages 28–29. B'nai B'rith Hillel Foundations, 1958. Reprinted Kessinger Publishing, 2007. . . "The Tent and the Ark." In The Problem of the Hexateuch and Other Essays, pages 103–24. New York: McGraw-Hill Book Company, 1966. LCCN 66-11432. . The Call of the Torah: An Anthology of Interpretation and Commentary on the Five Books of Moses. Translated by E.S. Mazer, volume 2, pages 505–29. Brooklyn: Mesorah Publications, 1995. . Originally published as La Voix de la Thora. : Fondation Samuel et Odette Levy, 1981. Victor (Avigdor) Hurowitz. "The Priestly Account of Building the Tabernacle." Journal of the American Oriental Society, volume 105 (number 1) (January–March 1985): pages 21–30. . Torah Today: A Renewed Encounter with Scripture, pages 95–98. Washington, D.C.: B'nai B'rith Books, 1987. . Craig R. Koester. Dwelling of God: The Tabernacle in the Old Testament, Intertestamental Jewish Literature, and the New Testament. Washington: Catholic Biblical Association of America, 1989. . . A Torah Commentary for Our Times: Volume II: Exodus and Leviticus, pages 86–94. New York: UAHC Press, 1991. . . The JPS Torah Commentary: Exodus: The Traditional Hebrew Text with the New JPS Translation, pages 222–31. Philadelphia: Jewish Publication Society, 1991. . . New Studies in Shemot (Exodus), volume 2, pages 644–88. Jerusalem: Haomanim Press, 1993. Reprinted as New Studies in the Weekly Parasha. Lambda Publishers, 2010. . . "The Book of Exodus." In . Edited by Leander E. Keck, volume 1, pages 957–74. Nashville: Abingdon Press, 1994. . Judith S. Antonelli. "Women's Wisdom." In In the Image of God: A Feminist Commentary on the Torah, pages 221–30. : , 1995. . . The Five Books of Miriam: A Woman’s Commentary on the Torah, pages 142–45. New York: , 1996. . . The Haftarah Commentary, pages 217–21. New York: UAHC Press, 1996. . Robert Goodman. "Shabbat." In Teaching Jewish Holidays: History, Values, and Activities, pages 1–19. : A.R.E. Publishing, 1997. . Sorel Goldberg Loeb and Barbara Binder Kadden. Teaching Torah: A Treasury of Insights and Activities, pages 148–54. Denver: A.R.E. Publishing, 1997. Exodus to Deuteronomy: A Feminist Companion to the Bible (Second Series). Edited by , pages 34, 38–39. Sheffield: Sheffield Academic Press, 2000. Edward L. Greenstein. “Recovering ‘The Women Who Served at the Entrance.’” In and , editors. Studies in Historical Geography and Biblical Historiography: Presented to Zecharia Kallai, pages 165–73. Leiden: Brill, 2000. . “Women at the Entrance to the Tent of Meeting.” In Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books and New Testament. Boston: Houghton Mifflin, 2000. Nancy H. Wiener. "Of Women and Mirrors." In The Women's Torah Commentary: New Insights from Women Rabbis on the 54 Weekly Torah Portions. Edited by , pages 172–78. : , 2000. Martin R. Hauge. The Descent from the Mountain: Narrative Patterns in Exodus 19–40. : Journal for the Study of the Old Testament Press, 2001. Avivah Gottlieb Zornberg. The Particulars of Rapture: Reflections on Exodus, pages 461–98. New York: Doubleday, 2001. . Lainie Blum Cogan and Judy Weiss. Teaching Haftarah: Background, Insights, and Strategies, pages 138–51. Denver: A.R.E. Publishing, 2002. . . The JPS Bible Commentary: Haftarot, pages 135–46. Philadelphia: Jewish Publication Society, 2002. . Alan Lew. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation, pages 53–55. Boston: Little, Brown and Co., 2003. . Martha Lynn Wade. Consistency of Translation Techniques in the Tabernacle Accounts of Exodus in the Old Greek. Society of Biblical Literature, 2003. . . The Five Books of Moses: A Translation with Commentary, pages 514–25. New York: W.W. Norton & Co., 2004. . Jeffrey H. Tigay. "Exodus." In The Jewish Study Bible. Edited by and , pages 191–97. New York: Oxford University Press, 2004. . Professors on the Parashah: Studies on the Weekly Torah Reading Edited by Leib Moscovitz, pages 150–54. Jerusalem: , 2005. . W. Gunther Plaut. The Torah: A Modern Commentary: Revised Edition. Revised edition edited by , pages 611–26. New York: , 2006. . William H.C. Propp. Exodus 19–40, volume 2A, pages 624–722. New York: , 2006. . Suzanne A. Brody. "Successful Campaign." In Dancing in the White Spaces: The Yearly Torah Cycle and More Poems, page 84. Shelbyville, Kentucky: Wasteland Press, 2007. . How To Read the Bible: A Guide to Scripture, Then and Now, pages 289, 291, 486. New York: Free Press, 2007. Kenton L. Sparks. “‘Enūma Elish’ and Priestly Mimesis: Elite Emulation in Nascent Judaism.” , volume 126 (2007): 637–42. (“Priestly Mimesis in the Tabernacle Narrative (Exodus 25–40)”). The Torah: A Women's Commentary. Edited by and , pages 521–44. New York: , 2008. . Thomas B. Dozeman. Commentary on Exodus, pages 756–59. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2009. . Jill Hammer. "Listening to Heart-Wisdom: Parashat Vayakhel (Exodus 35:1–38:20)." In Torah Queeries: Weekly Commentaries on the Hebrew Bible. Edited by Gregg Drinkwater, Joshua Lesser, and David Shneer; foreword by , pages 113–16. New York: , 2009. . . Entering Torah: Prefaces to the Weekly Torah Portion, pages 131–34. New York: Gefen Publishing House, 2009. . Rebecca G.S. Idestrom. "Echoes of the Book of Exodus in Ezekiel." , volume 33 (number 4) (June 2009): pages 489–510. (Motifs from Exodus found in Ezekiel, including the call narrative, divine encounters, captivity, signs, plagues, judgment, redemption, tabernacle/temple, are considered.). Bruce Wells. "Exodus." In Zondervan Illustrated Bible Backgrounds Commentary. Edited by , volume 1, pages 264–65. : , 2009. . . Covenant & Conversation: A Weekly Reading of the Jewish Bible: Exodus: The Book of Redemption, pages 277–301. Jerusalem: Maggid Books, 2010. . and . The Gift of Rest: Rediscovering the Beauty of the Sabbath. New York: Howard Books, 2011. . James W. Watts. "Aaron and the Golden Calf in the Rhetoric of the Pentateuch." Journal of Biblical Literature, volume 130 (number 3) (fall 2011): pages 417–30. . The Lives of Ordinary People in Ancient Israel: When Archaeology and the Bible Intersect, page 245. Grand Rapids, Michigan: , 2012. . . "Inspirational Snapshots from Eretz Yisrael." In Fifty-Four Pick Up: Fifteen-Minute Inspirational Torah Lessons, pages 128–34. Jerusalem: , 2012. . . "The Use of Electrical and Electronic Devices on Shabbat." New York: Rabbinical Assembly, 2012. Torah MiEtzion: New Readings in Tanach: Shemot. Edited by Ezra Bick and Yaakov Beasley, pages 480–530. Jerusalem: Maggid Books, 2012. . Michael B. Hundley. Gods in Dwellings: Temples and Divine Presence in the Ancient Near East. : , 2013. . . "Ancient Laws for Modern Times: When is a tent just a tent and not like a bed or a hat? To update Jewish laws, the rabbis reasoned by analogy." . (February 26, 2013). (Shabbat). Adam Kirsch. "Leave the Jewish People Alone: Rabbis left enforcement of their Talmudic decrees to communal standards and voluntary commitment." Tablet Magazine. (March 5, 2013). (Shabbat). Adam Kirsch. "Written in the Stars (Or Not): To overcome fated lives, the Talmud's rabbis argued, perform virtuous acts according to Torah." Tablet Magazine. (March 12, 2013). (Shabbat). Adam Kirsch. "Navigating the Talmud's Alleys: The range of problems and the variety of answers in the study of Oral Law lead to new pathways of reasoning." Tablet Magazine. (March 18, 2013). (Shabbat). Amiel Ungar. "Tel Aviv and the Sabbath." , volume 24 (number 8) (July 29, 2013): page 37. Amanda Terkel. "Glenn Grothman, Wisconsin GOP Senator, Fights for a Seven-Day Workweek." . (January 3, 2014, updated January 23, 2014). (A Congressional candidate said, "Right now in Wisconsin, you're not supposed to work seven days in a row, which is a little ridiculous because all sorts of people want to work seven days a week."). Ester Bloom. "The Crazy New App For Using Your iPhone on Shabbos." Jewniverse. (October 1, 2014). Jonathan Sacks. Lessons in Leadership: A Weekly Reading of the Jewish Bible, pages 111–14. New Milford, Connecticut: Maggid Books, 2015. "The Crazy New Invention for Using Electricity on Shabbat." Jewniverse. (April 21, 2015). Raanan Eichler. "The Poles of the Ark: On the Ins and Outs of a Textual Contradiction." Journal of Biblical Literature, volume 135, number 4 (Winter 2016): pages 733–4. Jonathan Sacks. Essays on Ethics: A Weekly Reading of the Jewish Bible, pages 137–43. New Milford, Connecticut: Maggid Books, 2016. . The Heart of Torah, Volume 1: Essays on the Weekly Torah Portion: Genesis and Exodus, pages 213–20. Philadelphia: Jewish Publication Society, 2017. Steven Levy and Sarah Levy. The JPS Rashi Discussion Torah Commentary, pages 68–70. Philadelphia: Jewish Publication Society, 2017.

wit-train-topic-000490601

projected-04042293-000

https://en.wikipedia.org/wiki/Kampar%2C%20Perak

Kampar, Perak

Introduction

Kampar (: كمڤر, nicknamed Education City) is the largest town of the eponymous , , . Founded in 1887, the town lies within the , an area rich with reserves. It was a tin town which boomed during the height of the tin mining industry. Many tin towns were established in the late 19th century, flourished in the 1900s, only to stagnate and decline after , with the exception of an exhilarating boom in the 1920s. Most have closed down following the collapse of the industry, especially in the late 20th century. Kampar is 33 km south of the state capital , well connected by both and .

wit-train-topic-004615627

projected-04042293-007

https://en.wikipedia.org/wiki/Kampar%2C%20Perak

Kampar, Perak

Education

Kampar (: كمڤر, nicknamed Education City) is the largest town of the eponymous , , . Founded in 1887, the town lies within the , an area rich with reserves. It was a tin town which boomed during the height of the tin mining industry. Many tin towns were established in the late 19th century, flourished in the 1900s, only to stagnate and decline after , with the exception of an exhilarating boom in the 1920s. Most have closed down following the collapse of the industry, especially in the late 20th century. Kampar is 33 km south of the state capital , well connected by both and .

Kampar is a centre of tertiary education for the campus of (TAR ) and the new campus of (UTAR). With an estimated combined capacity of more than 20,000 students, these two institutions are touted to be the two instruments that will restore the town to its former glory. Other private institution of higher learning would be Kolej Menara Jaya and Kolej Sri Ayu. Kampar is also served by various primary and secondary schools. Notable government schools in Kampar are: SMK Methodist ACS Kampar SK Methodist ACS Kampar Pei Yuan High School SMJK Pei Yuan SRJK (C) Pei Yuan SMK Kampar SRJK (C) Kampar Girls SRJK (C) Chung Hwa SRJK (T) Kampar SMK Seri Kampar SK De La Salle SK Kampar International schools: Westlake International School

wit-train-topic-000182819

projected-04042293-011

https://en.wikipedia.org/wiki/Kampar%2C%20Perak

Kampar, Perak

Food

Kampar (: كمڤر, nicknamed Education City) is the largest town of the eponymous , , . Founded in 1887, the town lies within the , an area rich with reserves. It was a tin town which boomed during the height of the tin mining industry. Many tin towns were established in the late 19th century, flourished in the 1900s, only to stagnate and decline after , with the exception of an exhilarating boom in the 1920s. Most have closed down following the collapse of the industry, especially in the late 20th century. Kampar is 33 km south of the state capital , well connected by both and .

Kampar is famous for its food. For example, fish ball noodles, chicken biscuit, claypot chicken rice, prawn mee, rice noodles ("Lai Fun" in Cantonese), char kuay teow, wan tan mee, lor mai fan (glutinous rice), and ham kok chai (salty vegetable dumpling). Two types of food that made their way out of Kampar town itself and is synonymous with Kampar are chicken biscuit and fishball noodle. The Kampar chicken biscuit is so famous that it spawned a whole series of other 'chicken biscuit' brands. Other local cuisine includes the (猪肠粉）, where curry is often the preferred condiment. Chee Cheong Fun is a noodle made from rice flour which is steamed into sheets and chopped up into noodle like slivers. In Kampar it is frequently served with 2 types of tofu, along with assorted fish balls or pig skin in curry. Chee cheong fun is commonly eaten for breakfast or supper where a couple of stores are set up at the local market. The Curry Chicken Bun (面包鸡 `Min pau kai' in , Roti Kari Ayam [Bahasa]) is one of Kampar's most recognized food icon, it is famous for its original taste of curry, not very spicy but tasty. The curry chicken is wrapped beneath a layer of plastic and grease proof paper. The golden brown bread texture is soft and fluffy and combines well with the curry broth. which is often sought after by tourists.

wit-train-topic-001597916

projected-04042305-000

https://en.wikipedia.org/wiki/Brunoy

Brunoy

Introduction

Brunoy () is a in the southeastern suburbs of , , France. It is located from the . The (1780–1831) died in Brunoy. The city has a church Saint-Medard, richly decorated in the style. Festival takes place each year in November. Brunoy is home to a branch of , which attracts hundreds of students from around the world, most notably from the and .

wit-train-topic-002508751

projected-04042354-000

https://en.wikipedia.org/wiki/Sui%20Cheemian

Sui Cheemian

Introduction

Sui Cheemian, also spelt Sui Chimian, and less commonly as Sui Cheema, is a Cheema village in , . It is a of (a subdivision of ). Sui Cheemian gets its name from the tribe of s, who make up the majority of the population. The population speaks and have a lax family and religious structure since the majority of the villagers follow .The village along with the town of is one of the most wealthiest rural places in Pakistan, the village has powerful and wealthy s and s known locally as s who own extensive agricultural lands, and a state privileged status. The village is well developed with concrete roads, pavements and highways. the village is dotted with expensive mansions, with full air-conditioning systems which is almost exclusively only used by the elite and the rich in Pakistan, because of the electricity being so expensive in the country due to the shortfall of energy production in the country. The village is located at 33.370427,73.431581 with an altitude of 492 metres (1617 feet).

wit-train-topic-002957927

projected-04042366-000

https://en.wikipedia.org/wiki/Shawnee%20Methodist%20Mission

Shawnee Methodist Mission

Introduction

Shawnee Methodist Mission, also known as the Shawnee Mission, which later became the Shawnee Indian Manual Labor Boarding School, is located in , United States. Designated as a in 1968, the Shawnee Methodist Mission is operated as a museum. The site is administered by the as the Shawnee Indian Mission State Historic Site. The Shawnee Indian Manual Labor Boarding School served briefly as the second capitol of the , when the legislature was controlled by pro-slavery advocates, holding that designation from July 16 to August 7, 1855. The Shawnee Methodist Mission is the origin of the name used by the to refer to the suburban communities in northeastern Johnson County. The serves those communities.

wit-train-topic-003965854

projected-04042410-000

https://en.wikipedia.org/wiki/Montgeron

Montgeron

Introduction

Montgeron () is a in the southeastern suburbs of , . It is northeast part of the of . It is located from the . The café Au Reveil Matin at 22 Avenue was the departure point of the in 1903. Montgeron was also the starting point of the 21st (and last) stage of the .

wit-train-topic-000996330

projected-04042410-003

https://en.wikipedia.org/wiki/Montgeron

Montgeron

Transport

Montgeron () is a in the southeastern suburbs of , . It is northeast part of the of . It is located from the . The café Au Reveil Matin at 22 Avenue was the departure point of the in 1903. Montgeron was also the starting point of the 21st (and last) stage of the .

Although Montgeron is away from the course of the , major axes of communication cross at Montgeron, most of them inherited from before. It was crossed by the old National Road 6 (N6) but now the road takes a detour to the west of the city center; the route is now occupied by the Departemental Road 50 (D50). The road D50 intersects the east-west running Departemental Road 31 (D31), which the latter leads to the neighboring commune of . The new portion of N6 shares its northern part with the Departemental Road 448 (D448) which the latter follows the river Seine south to . Recent development and heavy traffic have made access to the city center much more difficult, which accentuates commercial desertification. Since 1849, the passes through the northeast of Montgeron, now served by the on the Paris . The rail link is complemented by several bus lines, including the Line N134 ensuring services during the night(click this reference for the French Wikipedia:), line 91.09 of the bus network, line 191-100 of the network, lines A, E, P, Q and V of the bus network, and lines IV and 501 of the network have stops in Montgeron. The town is located eight kilometers south-east of Paris- and thirty-four kilometers south of . Leisure and business aviation will be oriented towards the , ultimately transformed into a tourism and business airport, located nineteen kilometers to the southeast.

wit-train-topic-000619128

projected-04042430-000

https://en.wikipedia.org/wiki/Charles%20S.%20Thomas

Charles S. Thomas

Introduction

Charles Spalding Thomas (December 6, 1849June 24, 1934) was a from . Born in , he attended private schools in Georgia and , and served briefly in the Army.

wit-train-topic-003468934

projected-04042526-000

https://en.wikipedia.org/wiki/Ilemi%20Triangle

Ilemi Triangle

Introduction

The Ilemi Triangle, sometimes called only Ilemi, is an area of in . Arbitrarily defined, it measures about . Named after chief Ilemi Akwon, the territory is claimed by and . The territory also borders and, despite use and "trespass" into the triangle by border tribes from within Ethiopia, the Ethiopian government has never made any official claim on the Ilemi, and in fact agreed that the land was all Sudanese in the 1902, 1907, and 1972 treaties. Kenya now has control of the area. The dispute arose from the 1914 treaty in which a straight parallel line was used to divide territories that were both part of the . However the —nomadic herders continued to move to and from the border and traditionally grazed in the area. The perceived economic marginality of the land as well as decades of are two factors that have delayed the resolution of the dispute.

wit-train-topic-005141438

projected-04042526-002

https://en.wikipedia.org/wiki/Ilemi%20Triangle

Ilemi Triangle

History

The Ilemi Triangle, sometimes called only Ilemi, is an area of in . Arbitrarily defined, it measures about . Named after chief Ilemi Akwon, the territory is claimed by and . The territory also borders and, despite use and "trespass" into the triangle by border tribes from within Ethiopia, the Ethiopian government has never made any official claim on the Ilemi, and in fact agreed that the land was all Sudanese in the 1902, 1907, and 1972 treaties. Kenya now has control of the area. The dispute arose from the 1914 treaty in which a straight parallel line was used to divide territories that were both part of the . However the —nomadic herders continued to move to and from the border and traditionally grazed in the area. The perceived economic marginality of the land as well as decades of are two factors that have delayed the resolution of the dispute.

To the southeast of the Ilemi triangle, Ethiopian emperor laid claim to and proposed a boundary with the British to run from the southern end of the lake eastward to the , which was shifted northward when the British and Ethiopian governments signed a treaty in 1907, reaffirmed by a 1970 Ethiopia-Kenya treaty. The Ethiopia-Sudan boundary, the "Maud Line", was surveyed by Captain of the in 1902–03. It was adopted by Anglo-Ethiopian Agreement treaty of December 6, 1907 between Ethiopia and . Though vague on the precise details of where the Kenya-Sudan border was located, it clearly placed the entire Ilemi on the west side of the Ethiopia-Sudan line. In 1914 the Uganda-Sudan Boundary Commission agreement provided Sudan access to Lake Turkana via the now-dry Sanderson Gulf at the southeast corner of the Ilemi (at the time Lake Turkana was the border between the British territories of Uganda and Kenya). After , the Ethiopians armed the Nyangatom and Dassanech peoples, whereby the traditional raids turned into battles where hundreds died.

wit-train-topic-000528379

projected-04042526-003

https://en.wikipedia.org/wiki/Ilemi%20Triangle

Ilemi Triangle

1920s

The Ilemi Triangle, sometimes called only Ilemi, is an area of in . Arbitrarily defined, it measures about . Named after chief Ilemi Akwon, the territory is claimed by and . The territory also borders and, despite use and "trespass" into the triangle by border tribes from within Ethiopia, the Ethiopian government has never made any official claim on the Ilemi, and in fact agreed that the land was all Sudanese in the 1902, 1907, and 1972 treaties. Kenya now has control of the area. The dispute arose from the 1914 treaty in which a straight parallel line was used to divide territories that were both part of the . However the —nomadic herders continued to move to and from the border and traditionally grazed in the area. The perceived economic marginality of the land as well as decades of are two factors that have delayed the resolution of the dispute.

In 1928, Sudan agreed to allow Kenyan military units across the 1914 line to protect the Turkana against the Dassanech and Nyangatom, although it cost £30,000 per year. In 1929, Kenya began subsidising Sudan to occupy the territory, which it did not wish to continue because of the perceived useless nature of it. In 1931, it was Sudan that agreed to subsidise Kenya to occupy the territory.

wit-train-topic-002824516

projected-04042526-007

https://en.wikipedia.org/wiki/Ilemi%20Triangle

Ilemi Triangle

1960s and 1970s

The Ilemi Triangle, sometimes called only Ilemi, is an area of in . Arbitrarily defined, it measures about . Named after chief Ilemi Akwon, the territory is claimed by and . The territory also borders and, despite use and "trespass" into the triangle by border tribes from within Ethiopia, the Ethiopian government has never made any official claim on the Ilemi, and in fact agreed that the land was all Sudanese in the 1902, 1907, and 1972 treaties. Kenya now has control of the area. The dispute arose from the 1914 treaty in which a straight parallel line was used to divide territories that were both part of the . However the —nomadic herders continued to move to and from the border and traditionally grazed in the area. The perceived economic marginality of the land as well as decades of are two factors that have delayed the resolution of the dispute.

In 1967 President 's administration had made overtures to the British in order to secure support for the cession of the Triangle to Kenya. The British were unresponsive and the results amounted to little. The matter was sidelined and successive Kenyan administrations have been seemingly willing to accept the territorial status quo and their de facto territorial control, even if the Kenyan influence did diminish after the relocation of the to Sudan in the 1980s–90s. In 1964 Kenya and Ethiopia reaffirmed their boundary, confirming Kenyan sovereignty to Namuruputh, which is just south of the southeastern point of the triangle. In 1972 a Sudan-Ethiopia boundary alteration did not solve the Ilemi issue because it did not involve Kenya, but did confirm that Ethiopia had no claim to the Ilemi Triangle. In 1978 Kenya began to publicly, unilaterally regard the Turkana grazing line of 1938 (Wakefield Line) as an international boundary between Kenya and Sudan.

wit-train-topic-004044599

projected-04042576-000

https://en.wikipedia.org/wiki/Delilah%20%26%20Julius

Delilah & Julius

Introduction

Delilah & Julius is a Canadian targeted at children as well as teenagers and adults, and animated using technology. It premiered on Canada's animation channel. Delilah and Julius was produced by and Digital Productions. 52 episodes were produced. The series centers on a pair of highly trained young adults, Delilah and Julius, who were both orphaned children of special agents. Together, they graduated from the Academy, a training facility headed by Al, a free-spirited special agent who brought the duo together, and fight international crime and a myriad of villains as a pair of savvy, well-trained spies.

wit-train-topic-000557546

projected-04042580-000

https://en.wikipedia.org/wiki/Transparent%20Armor%20Gun%20Shield

Transparent Armor Gun Shield

Introduction

Built by , the Transparent Armor Gun shield, or TAGS, is a visually transparent protective for operators of vehicle-mounted . It borrows on the experience of the in using such armor on a variety of vehicles. The shield is intended to provide protection for its user while maintaining visibility. It can be mounted on several models of s (AFVs), including the , and , as well as on the .

wit-train-topic-000059108

projected-04042584-001

https://en.wikipedia.org/wiki/Germany%E2%80%93United%20States%20relations

Germany–United States relations

Overview

Today, and the are close and strong allies. In the mid and late 19th century, millions of Germans to farms and industrial jobs in the United States, especially in the . Later, the two nations fought each other in (1917-1918) and (1941-1945). After 1945 the U.S., with the and , occupied and built a demilitarized democratic society. West Germany achieved independence in 1949. It joined in 1955, with the caveat that its security policy and military development would remain closely tied to that of France, the UK and the United States. While was becoming closely integrated with the U.S. and , became an closely tied to the and the . After rule ended in amid the and the , Germany . The reunified Federal Republic of Germany became a full member of the (then European Community), NATO and one of the closest allies of the United States. In 2022 Germany is working with NATO and the European Union to defeat the Russian invasion of Ukraine. In the process Germany is sharply reducing its dependence on Russian oil and gas. Germany has the fourth-largest economy in the world, after the U.S., and . Today, both the countries enjoy a ".

Before 1800, the main factors in German-American relations were very large movements of (especially , the , and central ) throughout the 18th and the 19th centuries. There also was a significant movement of philosophical ideals that influenced American thinking. German achievements in public schooling and higher education greatly impressed American educators; the American education system was based on the . Thousands of American advanced students, especially scientists and historians, studied at elite German universities. There was little movement in the other direction: few Americans ever moved permanently to Germany, and few German intellectuals studied in America or moved to the United States before 1933. Economic relations were of minor importance before 1920. Diplomatic relations were friendly but of minor importance to either side before the 1870s. After the in 1871, Germany became a major world power. Both nations built world-class navies and began imperialistic expansion around the world. That led to a small-scale conflict over the : the . A crisis in 1898, when Germany and the United States disputed over who should take control, was resolved with the in 1899 when the two nations divided up Samoa between them to end the conflict. After 1898, the US itself became much more involved in international diplomacy and found itself sometimes in disagreement but more often in agreement with Germany. In the early 20th century, the rise of the powerful and its role in and the troubled American military strategists. Relations were sometimes tense, as in the , but all incidents were peacefully resolved. The US tried to remain in the First World War, but it provided far more trade and financial support to Britain and the , which controlled the Atlantic routes. Germany worked to undermine American interests in Mexico. In 1917, the German offer of a military alliance against the US in the contributed to the American decision for war. German attacks on British shipping, especially the without allowing the civilian passengers to reach the lifeboats, outraged US public opinion. Germany agreed to US demands to stop such attacks but reversed its position in early 1917 to win the war quickly since it mistakenly thought that the US military was too weak to play a decisive role. The US public opposed the punitive 1919 , and both countries signed a . In the 1920s, American diplomats and bankers provided major assistance to rebuilding the German economy. When Hitler and the Nazis took power in 1933, American public opinion was highly negative. Relations between the two nations turned sour after 1938. Large numbers of intellectuals, scientists, and artists found refuge from the Nazis into Britain and France. Germany declared war on the United States, but strictly limited the number of . The US provided significant military and financial aid to the and . in December 1941, and Washington made the defeat of its highest priority, above even the after it directly militarily attacked the United States in the . The United States played a in the occupation and reconstruction of Germany after 1945. The US provided billions of dollars in aid by the to rebuild the economy. The two nations relationship became very positive, in terms of democratic ideals, , and high levels of economic trade. Today, the US is one of Germany's closest allies and partners outside of the . The people of the two countries see each other as reliable allies but disagree on some key policy issues. Americans want Germany to play a more active military role, but Germans strongly disagree.

wit-train-topic-003195542

projected-04042584-003

https://en.wikipedia.org/wiki/Germany%E2%80%93United%20States%20relations

Germany–United States relations

German immigration to the United States

Today, and the are close and strong allies. In the mid and late 19th century, millions of Germans to farms and industrial jobs in the United States, especially in the . Later, the two nations fought each other in (1917-1918) and (1941-1945). After 1945 the U.S., with the and , occupied and built a demilitarized democratic society. West Germany achieved independence in 1949. It joined in 1955, with the caveat that its security policy and military development would remain closely tied to that of France, the UK and the United States. While was becoming closely integrated with the U.S. and , became an closely tied to the and the . After rule ended in amid the and the , Germany . The reunified Federal Republic of Germany became a full member of the (then European Community), NATO and one of the closest allies of the United States. In 2022 Germany is working with NATO and the European Union to defeat the Russian invasion of Ukraine. In the process Germany is sharply reducing its dependence on Russian oil and gas. Germany has the fourth-largest economy in the world, after the U.S., and . Today, both the countries enjoy a ".

For over three centuries, immigration from Germany accounted for a large share of all American immigrants. As of the 2000 US Census, more than 20% of all Americans, and 25% of , claim German descent. German-Americans are an assimilated group which influences political life in the US as a whole. They are the most common self-reported ethnic group in the , especially in the . In most of the , German Americans are less common, with the exception of .

wit-train-topic-003625603