A tallit is a fringed garment, traditionally worn as a prayer shawl by religious Jews. The tallit has special knotted fringes known as tzitzit attached to its four corners; the cloth part is known as the "beged" and is made from wool or cotton, although silk is sometimes used for a tallit gadol. The term is, to an extent, ambiguous, it can refer either to the "tallit katan" item that can be worn over or under clothing and referred to as "tzitzit", or to the "tallit gadol" Jewish prayer shawl worn over the outer clothes during the morning prayers and worn during all prayers on Yom Kippur. The term "tallit" alone refers to the tallit gadol. There are different traditions regarding the age from which a tallit gadol is used within Orthodox Judaism. In some communities, it is first worn from bar mitzvah. In many Ashkenazi circles, a tallit gadol is worn only from marriage, in some communities it may be customarily presented to a groom before marriage as a wedding present or as part of a dowry; the Bible does not command wearing of a unique prayer tallit.
Instead, it presumes that people wore a garment of some type to cover themselves and instructs the Children of Israel to attach fringes to the corners of these, repeating the commandment in terms that they should "make thee twisted cords upon the four corners of thy covering, wherewith thou coverest thyself". These passages do not specify tying particular numbers of knots in the fringes; the exact customs regarding the tying of the tzitzit and the format of the tallit are of post-biblical, rabbinic origin and, though the Talmud discusses these matters different traditions have developed in different communities. However the Bible is specific as to the purpose of these tzitzit, stating that "it shall be unto you for a fringe, that ye may look upon it, remember all the commandments of the LORD, do them. Encyclopaedia Judaica describes the prayer shawl as "a rectangular mantle that looked like a blanket and was worn by men in ancient times", it "is white and made either of wool, cotton, or silk".
Traditionally the tallit is made of wool or linen, based on an understanding that reference to a "garment" in the bible in connection with a mitzvah refers to wool and linen garments. Though other materials are sometimes used, the debate has not reached a conclusion, many among the orthodox, prefer wool, accepted by all authorities. There is debate about mixed wool and linen tallit, since the bible forbids klayim - "intertying" wool and linen together, with the two exceptions being garments of kohanim and tzitzit. Concerning tzitzit, chazal permit using wool and linen strings in tandem only when genuine tekhelet is available, whereas kabbalist sources take it a step further by encouraging its practice. According to the biblical commandment, a blue thread is included in the tzitzit. However, for many centuries since the exile of the Jewish people from the Land of Israel, tzitzit have been worn without a techelet fringe, though in the last hundred years there has been something of a comeback.
In Modern Hebrew the word is pronounced, with the stress on the final syllable. In Yiddish it is, with the stress on the first syllable; the plural of tallit in Hebrew is pronounced. The Yiddish plural is taleisim, pronounced. Tallit is an Aramaic word from the root T-L-L טלל meaning cover. Tallit means cloak or sheet but in Talmudic times referred to the Jewish prayer shawl. In modern Hebrew idiom, the sarcastic expression, "a blue tallit" is used to refer to something, ostensibly, but not absolutely pure and virtuous; the expression stems from rabbinic lore about the biblical figure Korah who led a revolt against the leadership of Moses and Aaron. Koraḥ was said to have asked Moses a number of vexatious, mocking questions, one of which was, "Does a tallit made of blue yarn require tzitzit?" To Moses' affirmative answer, Koraḥ objected that an ordinary tallit is rendered'kosher' by attaching to its corners the tzitzit tassels, whose key feature was the single thread of blue contained in each tassel.
If so, what addition of holiness could the tzitzit contribute to a tallit, made of the same sky-blue yarn? The notion implicit in questions like this attributed by the rabbis to Koraḥ is the same as that expressed in Koraḥ's challenge to Moses and Aaron, "The entire congregation is holy, God is in their midst, so why do you exalt yourselves above God's congregation?" Koraḥ ostensibly subscribed to the laws that were the subject of his questions to Moses, but was using them to mock and discredit Moses. Therefore, Koraḥ's question about a tallit made of blue yarn, ostensibly "more kosher than tzitzit" but is not, since it still requires tzitzit, became, in Hebrew idiom, an epithet used sarcastically against hypocritical displays of false piety
Moeen Nizami is a Pakistani Urdu poet and writer.'Moeen' is his pen name. He is a Professor of Persian language and literature, Chairman Department of Persian, Head Hujveri Tasawwuf chair, University of the Punjab, Pakistan. Nizami is an author of more than 50 Persian and Urdu books and more than 60 papers published in local and foreign journals. Two of his books were published in Iran, he achieved two awards of best manuscript research by the Iran Ministry of Culture and Islamic Guidance in 2006 and 2007. Tasawwuf Classical and modern Persian and Punjabi literature, Islamic Arts and literary translations are his special fields of interest. Nizami was born in Pakistan to a Sufi family of Chishti Order, he learned basic Persian language from his grandfather Ghulam Sadeed Ud Din. He matriculated in 1981 and received Intermediate with the Faculty of Arts diploma from BISE Sargodha in 1983; the same year he enrolled at the University of the Punjab Lahore where he obtained his Bachelor of Arts in Persian, Islamic Studies and Arabic in 1985.
In 1986–87, he received his Masters of Arts degree from the same institute and had the first place in Punjab University, Lahore. During his study, he began to write poetry in Persian. Nizami, after completing his Master of Arts degree in 1986–87, began his career as a reader of Persian and Urdu at Cultural Conciliate, Iran Embassy and shortly afterwards was selected as a lecturer of Persian language and Literature at University of the Punjab Lahore, where he had been a student in the past, he started working as a Professor of Persian and Urdu and as Director Gurmani Centre For Languages and Literature at Lahore University of Management Sciences. He has participated in more than 35 international conferences, he has authored more than 50 books based on poetry. His poetry books include Neend Se Bojhal Aankhen, Talismaat, Tajseem etc. A book written by him named Moeen Farsi, is taught as an allied subject at Bachelor level in Pakistan. Poetic books in Urdu and Persian include: Matrook Istekhara Talismaat Iqbaal Shanasi Vol. 1,2,3 Moeen al Tareeqat Tajseem Neend Se Bojhal Aankhen Jhalak Dewan-e-Saeed Khan Multani Qasaid, Ghazalyat-o-Maqattat
Third Verse is the third album of Christian rock band Smalltown Poets. It was released in 2000. "Every Reason" - 3:43 "Any Other Love" - 4:05 "Firefly" - 3:37 "Clean" - 4:37 "The Lust, the Flesh, the Eyes and the Pride of Life" - 4:18 "Waterfall" - 4:15 "Beautiful, Scandalous Night" - 3:55 "No Kinder Savior" - 4:20 "That Line" - 4:59 "100 Billion Watts" - 3:34 "The Lust, the Flesh, the Eyes and the Pride of Life" is a cover from the 77s. Michael Johnston - vocals, guitars Miguel DeJesús - bass guitar Matt Goldman - drums and loops Terry Flanigan - guitars
Beizhou or Bei Prefecture was a zhou in imperial China seated in modern Qinghe County in Hebei, China. It existed from 578 to 1048, when its name changed to En Prefecture after Wang Ze's rebellion in the prefecture; the administrative region of Bei Prefecture in the Tang dynasty is in the border area of southeastern Hebei and western Shandong. It includes parts of modern: Under the administration of Xingtai, Hebei: Qinghe County Under the administration of Liaocheng, Shandong: Linqing Under the administration of Dezhou, Shandong: Xiajin County Wucheng County Shi Weile, ed.. Zhongguo Lishi Diming Da Cidian. China Social Sciences Press. ISBN 7-5004-4929-1. Ouyang Xiu. Xin Tang Shu
The Ghana Research Reactor-1 is a nuclear research reactor located in Accra, Ghana and is the only nuclear reactor in the country. It is operated by the National Nuclear Research Institute, a sub-division of the Ghana Atomic Energy Commission; the reactor is a commercial version of the Chinese Miniature Neutron Source Reactor design. The reactor had its first criticality on December 17, 1994. GHARR-1 is a light water reactor with a maximum thermal power of 30kW. Beryllium is used as a reflector and the reactor is cooled by natural convection. Low enriched fuel is used, although the reactor was designed for 90.2% enriched uranium. The reactor core has 347 fuel rods; the reactor is used as a research tool, including for neutron activation analysis and reactor physics experiments. Research has indicated that GHARR-1 could be used to produce the radionuclide Technetium-99 in the future, it is used for education of university students at the University of Ghana School of Nuclear and Allied Sciences. The miniature neutron source reactor design operated with high enriched uranium 90% uranium-235 or greater.
In 2006, the International Atomic Energy Agency developed a Collaborative Research Project and a MNSR working group to coordinate conversion to low enriched uranium fuel defined as lower than 20% Uranium-235. HEU is associated with increased proliferation risks, as it can be more diverted to non-peaceful uses of atomic energy than LEU; the Ghana Atomic Energy Commission is a member of the MNSR working group, has transitioned GHARR-1 to low enriched fuel. Ghana was the first country outside of China to convert their MNSR reactor to LEU; the HEU core was removed in August 2016 and the operation was completed in 2017. The original nuclear fuel was UAl4 with Al-303-1 cladding while the new LEU fuel is uranium dioxide at 13% enrichment with Zircaloy-4 cladding. Nuclear energy in Ghana Research reactor Miniature neutron source reactor
Hits 50 is a compilation album released in the United Kingdom in August 2001. It contains 50 tracks spread over two CDs, including nine number-one singles on the UK Singles Chart from Five, DJ Pied Piper and the Masters of Ceremonies, Craig David, Jennifer Lopez, Bob The Builder, Rui Da Silva, LeAnn Rimes, A1, Westlife. Hits 50 is the first Hits album since Hits 97 and Hits 99 to feature the word Hits in the name as the only word in the title. Despite its success, the album was quite controversial - in order to have 25 tracks on a single disc, many of the tracks had to be edited down, although this is not the case on the artwork. Despite this, controversy died down and Hits 51 followed this format for 25 tracks on one disc; the album was released 3 months before Now That's What I Call Music!'s 50th volume, Now 50. Hits 50 came through after the previous volume's was considered somewhat of a commercial failure by BMG UK, so they decided to rebrand the Hits series to its numbering system. Disc oneDisc two Track Listing at Amazon