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J.K. McKee Audio Blogcast, FAQ, Messianic Lifestyle, Podcast, Tzitzits
http://media.blubrry.com/messianic_apologetics/p/messianicapologetics.net/podcast/Tzitzits.mp3
Do you believe that Messianics should wear tzitzits/fringes/tassels?
Anyone who has been to a Jewish synagogue on Shabbat, and many Messianic congregations for that matter, has encountered tzitzits, or more likely encountered tzitzits on a tallit or prayer shawl. Perhaps if one lives in a metropolitan area with a large Jewish community, one has also encountered or seen an Orthodox Jewish man or boy with fringes extending from around his waistline. The employment of some kind of fringe or tassel on a four-cornered garment, undoubtedly connects people to the past and to the Ancient Near East. The employment of the tassel or fringe as a kind of status symbol should not go unnoticed, especially given David's strong apprehension about cutting off the corner of Saul's robe when he was sleeping (1 Samuel 24:5-6).[1]
Many would classify the tzitzits, fringes or tassels, along the lines of Biblical dress and grooming, yet it cannot be denied how the tzitzit actually has a very significant religious and spiritual quality. As the Torah instructions detail, the purpose of the tzitzits is for the wearer to look upon them, and be reminded of the importance of God's commandments:
"The LORD also spoke to Moses, saying, 'Speak to the sons of Israel, and tell them that they shall make for themselves tassels on the corners of their garments throughout their generations, and that they shall put on the tassel of each corner a cord of blue. It shall be a tassel for you to look at and remember all the commandments of the LORD, so as to do them and not follow after your own heart and your own eyes, after which you played the harlot, so that you may remember to do all My commandments and be holy to your God. I am the LORD your God who brought you out from the land of Egypt to be your God; I am the LORD your God'" (Numbers 15:37-41, NASU).
"You shall make yourself tassels on the four corners of your garment with which you cover yourself" (Deuteronomy 22:12, NASU).
There is no dispute in the three major branches of Judaism today—Orthodox, Conservative, and Reform—about the literal nature of v'asu l'hem tzitzit al-kanefei b'gedei'hem, "that they shall make themselves tzitzis on the corners of their garments" (Numbers 15:38, ATS). The tzitzit is mainly a "tuft, fringe, tassel" (CHALOT).[2] While there are degrees of variance present over the application of this instruction, the commandment regarding tzitzits or fringes/tassels, is something that is observed in the broad Jewish tradition. The Oxford Dictionary of the Jewish Religion offers a basic summary of how tzitzit is approached and employed in much of Judaism today:
TSITSIT…, fringes attached to the four corners of garments. Numbers 15.37-41 commands that a blue thread be added to the tsitsit at the four corners to remind the Israelites of the commandments and prevent them from going astray. The mnemonic and preventative roles have been a matter of speculation. Some modern scholars have suggested that the law in Numbers evolved as the theological rationalization of an originally common ornamentation. The fringes have also been explained as a sign of rank or dignity, an emblem of Israel's status as a holy nation and a kingdom of priests. Ancient Near Eastern art shows figures with fringes decorating corners or ends of seams of garments. Mesopotamian documents reveal that fringes (Akk. sissiktu) on garments were considered extensions of the person and could represent him in legal acts and magical rituals. Since modern dress rarely includes four-cornered garments, a special one (known as tsitsit, arba' kanfot [four corners], or tallit qatan [small *tallit]) is worn during the day by observant male Jews (including boys) beneath the outer clothing. In Ḥaredi circles, the custom of wearing the tsitsit over the outer clothing is gaining ground. The fringes are attached to this four-cornered garment with a hole in the middle, through which the head is placed. A blessing is recited when putting on the tsitsit. The tsitsit consists of four long strands drawn through a small hole about one-and-a-half inches from the corner. The two parts of the strands are tied together by a double knot. The longest strand (shammash) is then wound seven, eight, eleven, and thirteen times around the other seven halves of the four threads. A double knot of the tsitsit should not be less than eleven-and-one-half inches.[3]
The interjection that the tzitzits or fringes specified in the Torah were not a practice unique to Ancient Israel, but were actually in some form common on some Ancient Near Eastern forms of clothing, certainly can be used to support the thought that the tzitzit is to connect the wearer to the past. One feature of the tzitzit, specified in Numbers 15:38, is that it is to have petil tekheilet, "a cord of blue," "a thread of blue" (Jerusalem Bible-Koren), "a thread of turquoise wool" (ATS), or even "an indigo twist" (Alter). The term tekheilet is defined in standard lexicons along the lines of "violet, i.e. violet thread and stuff" (BDB),[4] or "purple wool" (CHALOT).[5] Jastrow includes the description, "purple-shell, a bluish or cerulean dye, purple-blue wool esp. the purple-blue thread used for the show-fringes."[6] As recorded in the Talmud, there was a special dye, taken from a small mollusk or sea snail, from which the bluish tekheilet was taken for the tzitzit:
"Said Abbayye to R. Samuel b. R. Judah, 'As to the blue thread, how do you dye it?' He said to him, [Following Cashdan:] 'We bring the blood of the hillazon-mollusc, along with other ingredients, and put them together in a pot and boil them. Then we take a little out in an egg shell and test it on a piece of wool, and throw away what remains in the egg shell and burn the wool'" (b.Menachot 42b).[7]
The blue or tekheilet used for the tzitzit does bear some significance, certainly for how tekheilet is associated in the Torah and Tanach for the garments of the Levites, as well as royal garments of authority:
"They shall also make the ephod of gold, of blue [tekheilet] and purple and scarlet material and fine twisted linen, the work of the skillful workman" (Exodus 28:6, NASU).
"[A]nd the sash of fine twisted linen, and blue [tekheilet] and purple and scarlet material, the work of the weaver, just as the LORD had commanded Moses" (Exodus 39:29, NASU).
"Then Mordecai went out from the presence of the king in royal robes of blue [tekheilet] and white, with a large crown of gold and a garment of fine linen and purple; and the city of Susa shouted and rejoiced" (Esther 8:15, NASU).
There is certainly some Rabbinic discussion in the Talmud regarding the importance of the tekheilet:
"It has been taught on Tannaite authority: R. Meir would say, 'Why is blue singled out among all the colors for use in the show fringes? Because blue is like the sea, and the sea is like the firmament, and the firmament is like the throne of glory: "And there was under his feet as it were a paved work of sapphire stone" (Exo. 24:10), and "The likeness of a throne is the appearance of a sapphire stone" (Eze. 1:26)'" (b.Menachot 43b).[8]
The association of the tzitzits or fringes with the priesthood is further highlighted in view of how mixtures like that of wool and linen were prohibited for the clothing of normal, civilian Israelites (Leviticus 19:19; Deuteronomy 22:11). Yet, it is to be witnessed how tzitzit were often produced by a mixture of wool and linen, especially in light of how tapestries for the Tabernacle (Exodus 26:1) and garments of the priests (Exodus 28:6) were often of mixed fabrics. The Targum Pseudo-Jonathan on Deuteronomy 22:11-12, paraphrasing the instruction, reflects how the tzitzit could be a mixed fabric:
"You shall not clothe nor warm yourselves with a garment combed (carded) or netted, or interwoven with woollen and linen mixed together. Nevertheless on a robe of linen thread you may be permitted to make fringes of woollen upon the four extremities of your vestments with which you dress in the day."[9]
It should not go unnoticed how today, in most Jewish settings, the tzitzit worn are all white or off-white. Much of this relates to the formula for the traditional dye for the tekheilet or blue, being widely lost in Jewish history. In his JPS Guide to Jewish Traditions, Ronald L. Eisenberg, in describing many of the traditions and customs associated with the tzitzit, summarizes how,
"This blue was made from an expensive dye that was extracted from a sea snail (chilazon) by a few families on the Mediterranean coast (Men. 42b). After the destruction of the Second Temple, the secret of obtaining this exact shade was lost, and the use of the blue thread in the fringes was discontinued. Recently, some claim to have discovered a close relative of the snail, and tallitot with blue fringes are now available. The blue stripes now woven into many tallitot symbolize this ancient tekheilet."[10]
While there are certainly going to be continuing discussions and debates among religious Jews as to the validity of whether some have rediscovered the right formula from antiquity for the tekheilet—the falling out of seeing tzitzits with a thread of blue, and seeing all-white tzitzits up until very recently, is entirely due to the forces of history. In his Numbers commentary, Jacob Milgrom offers the following useful explanation, for why all-white tzitzits have been seen in post-Second Temple Judaism:
"Tsitsit have undergone many changes in Jewish practice, and a brief review of their history is indicated. The requirement of the violet cord was suspended in rabbinic times (Mish. Men. 4:1; Num. R. 17:5). The Jewish community following the two Roman wars was so impoverished that many could not afford even the one violet-dyed cord required for each tsitsit. Moreover, the dye industry apparently declined and the tekhelet became scarce (Men. 42b). To be sure, a cheap counterfeit violet had been developed from the indigo plant but the rabbis disqualified it as tekhelet (Sif. Nu. 115; BM 61b, Men. 42b-43a). These factors contributed to the suspension of the violet cord requirement, and since then tsitsit have been totally white."[11]
Mainly those, who believe that the formula for tekheilet has been rediscovered, tend to be Jewish religious sects associated with groups like the Temple Mount Faithful, who would obviously need tekheilet for a reconstituted Tabernacle and a rebuilt Third Temple, for purposes beyond those of the tzitzits. While there are other Jews who find the tekheilet blue offered by these organizations intriguing, to say the least, Messianic groups tend to be the most excited about it, often thinking that it is a sign that the return of Yeshua is nearing. What cannot go unnoticed, though, is how there are a variety of Messianic people, who think that Rabbinic rulings from the post-Second Temple era, at least allowing for all-white tzitzit without a blue cord, were widely wrong. In his 2011 resource, Tzitzit: You shall make yourself tassels on the four corners of your garment, Toby Janicki makes the following, useful observations, responding to this thought:
"Some might feel that this means that the rabbis' ruling overrode the commandment to have a thread of blue in the tzitzit and is therefore abolishing the Torah. Rather, the sages upheld the Torah by prohibiting the use of counterfeit techelet. They knew that people would be inclined to use substitutions, but substitutions do not fulfill the commandment and they cheapen the meaning of true techelet. Other people might attempt to purchase the true techelet at extreme expense and hardship, or worse yet, be tempted to purchase the imitation techelet, thus violating the Torah. Therefore, they ruled to protect both the authenticity of the commandment and human dignity; they felt it was better to do half of the mitzvah correctly rather than to do all of it incorrectly."[12]
There are, going back to ancient times, different traditions present in how the threads of the tzitzit were to be tied. The two major tying patterns of the fringes or tassels witnessed today, in the Ashkenazic and Sephardic Jewish communities, are associated with various Jewish traditions of gematria, where Hebrew letters represent certain numerical values, and thus the number of knots tied in the tzitzit is supposed to communicate something to the wearer about God's commandments. Eisenberg offers the following summary from his JPS Guide to Jewish Traditions:
"There are eight threads (four doubled over as they are drawn through the perforation in the garment) on each of the four corners of the tallit. Thus the total number of threads is 32, the numerical value of the Hebrew word 'lev' (heart). Since the Pentateuch respectively ends with a lamed (l) and begins with a bet (b), the mitzvah of tzitzit can be compared to the entire Torah.
"In each collection of eight threads, one is longer than the rest and is wound around the remaining seven threads in either of two different ways. Among Ashkenazic Jews, there are four series of rings of 7, 8, 11, and 13 windings, respectively. The sum of these numbers equals 39, the numerical value of the Hebrew words 'YHVH echad' (God is one). Thus when looking at the fringes, one is constantly reminded of the fundamental Jewish principle of monotheism. Among Sephardic Jews, the pattern of windings is 10, 6, 5, 6, numbers that, respectively, represent the letters in 'YHVH.'
"The Rabbis noted that the numerical value of the Hebrew word 'tzitzit' (fringes) is 600. When combined with the eight threads and five knots on each fringe, this adds up to 613—the precise number of mitzvot in the Torah. Thus by looking at the fringes we are to 'recall all the commandments of the Lord and observe them' (Num. 15:39)."[13]
It is safe to recognize how until the destruction of the Second Temple, for sure, tzitzits or fringes/tassels were attached to most regular Jewish clothing worn throughout the day. But, as clothing style developed, and Jews in the Diaspora found themselves wearing clothing adapted to new environments and climates, the four-cornered tallit emerged as a separate garment.[14] Some of the adaptation for the fringes or tassels to be mainly worn on a tallit or prayer shawl, within the confines of one's home or synagogue—and not necessarily all of the time—was most probably due to anti-Jewish actions in the Middle Ages.[15] With the exception of many in the Orthodox Jewish tradition today, most in the Conservative and Reform Synagogue—and by extension the Messianic Jewish community—observe the command to wear fringes or tassels by employing the tallit at various times of private prayer and corporate worship. The Oxford Dictionary of the Jewish Religion offers a basic summary of how the tallit (Ashkenazic tallis) is approached and employed in much of Judaism today:
TALLIT…, four-cornered cloth with fringes (cf. Nm. 15.38), worn as a prayer shawl during the Shaḥarit and Musaf services. It is called tallit gadol (large tallit) to distinguish it from the tallit qatan (small tallit), or *tsitsit, worn beneath the outer garments. The tallit is donned before the *tefillin are put on (on those days when tefillin are worn). After the recitation of a special blessing, the tallit is wrapped around the head and then dropped to the shoulders. The tallit must be at least large enough to cover the head and upper body of a youngster. In some areas, particularly in eastern Europe, only married men wore the tallit. Sephardim wear it from the age of bar mitsvah, as do Jews of German descent, and this has become a widespread practice. The tallit should be made of wool with wool fringes attached, but it may be made of other fabrics, in which case the fringes must be made of the same fabric. Today, prayer shawls are often made from silk. Unless an alternative is unavailable, a linen tallit should not be used. "To glorify the mitsvah," some prayer shawls have a band ('atarah) across the top. At the Minḥah and Ma'ariv services, only the officiant wears a tallit; on Yom Kippur worshipers wear their prayer shawls at all five services; and on Tish'ah be-'Av, the tallit is worn at the Minḥah service instead of the Shaḥarit service. Priests called to give the *Birkat ha-Kohanim cover their heads and hands with their tallit. Women are exempt from wearing the tallit because the commandment is related to a specific time, but in recent years, it has become the practice for many non-Orthodox women to wear a tallit. The biblical prescription ordains that a blue thread be added to the fringes, but although some Hasidic sects still attach a blue thread, most Orthodox Jews do not, since the proper process for making the blue dye (*tekhelet) is still unclear. The tallit is usually decorated by several stripes running from top to bottom near the ends. This design and the blue color of the thread inspired the pattern of the Zionist banner, which was later adopted as the flag of the State of Israel.[16]
George Robinson's Essential Judaism further elaborates on some of the main protocol typically observed when employing the tallit, which during morning prayers is put on first before the tefillin:
"The final paragraph of the Sh'ma is a passage from Numbers 15:38 instructing the Israelites to wear fringes on any four-cornered garment as a reminder of Adonai's commandments. Male Orthodox Jews, even small boys, will wear an undershirt (tallit katan/small tallit) with four corners and fringes (tzitzit) from the moment he awakens until he undresses at night. Most Jewish men (and many Jewish women in Conservative, Reconstructionist, Reform, and even some Modern Orthodox congregations) will wear a prayer shawl, a tallit gadol/large tallit, at morning services, musaf, all day on Yom Kippur (even into the evening), and for minkhah at Tisha b'Av, in recognition of this mitzvah….
"Usually a tallit gadol will have an embroidered neckpiece to indicate where the collar is. The neckpiece is called the atarah/crown and is there, in part, to strengthen the fabric at the point at which it will bear the most strain. To put on a tallit, one holds it spread out in both hands with the neckpiece at the top, then recites the blessing….
"If you have borrowed another congregant's tallit for only a few minutes, it is not necessary to recite the blessing; however, if you are wearing a tallit that belongs to the synagogue and will have it on for an extended period of time—say the length of the morning service—you should recite the blessing. Many worshippers like to cover their heads with the tallit while reciting the blessing, fulfilling the commandment by 'wrapping' themselves and taking a moment for quiet meditation on the significance of this commandment. The tallit should be draped over the shoulders, hanging down from the front of the body so that the tzitzit lie at the four corners or directions around the person.
"Like priests in the Temple in Jerusalem who wore turbans to mark their awareness of the presence of the Almighty, a Jew who wears a tallit adds a sense of formality and solemnity to prayer. At the same time, wearing a tallit helps one to feel sanctified in the service of God. Putting the tallit over one's head during the Amidah allows a worshipper to experience both the public and private nature of Jewish prayer simultaneously.
"In traditionally observant congregations, it is the minhag for many to press the fringes to the eyes and to kiss them three times during the recitation of the last section of the Sh'ma, when saying the word tzitzit. When the Torah comes past your seat during the hakafah, you may extend your tzitzit to touch it, then kiss them. When called to the Torah to read the blessings, it is customary in most congregations for you to touch the tzitzit to the place in the scroll where the reader will begin, and then to kiss them, and to repeat this gesture where the reader finishes."[17]
There is, for certain, a diversity of styles for the tallit, as witnessed across the Jewish spectrum. Traditionally, the four-cornered tallit, ranging from the size of a scarf to the size where most of the body can be covered, tends to be all-white or off-white with either blue or black stripes. Of course, there are many other styles of tallits, with their design often imbued with some degree of symbolism for various Jews, beyond them being aesthetic or artistic. As Eisenberg describes,
"It is typically made of wool, though cotton or silk may be used. Some have black or blue stripes, the number and pattern of which have mystical significance. As a color of mourning, the black stripes may serve as a visual reminder of the loss of the Temple. Today, some tallitot are made of various colors, inspired by kabbalistic symbolism or aesthetic preference. Most Jews wear only a small, scarflike tallit, since the biblical commandment specifically refers to the wearing of the tzitzit, not the tallit itself. However, others prefer large tallitot that cover most of the body, so as to qualify as a 'garment' on which the fringes may be hung (Deut. 22:12)."[18]
Beyond the likelihood of different styles of tallits, conveying certain religious symbolism to different Jewish sects, is how there is also some certain social associations to be made in today's Judaism with the tallit.[19] The Torah instruction of Deuteronomy 22:12 regarding tzitzit, precedes a reference to "If any man takes a wife…" (Deuteronomy 22:13, NASU),[20] and so it is thought among many that the tallit should only be used by married men. Certainly, outside of any synagogue services, wearing tzitzits on a tallit katan, will often denote an Orthodox level of Torah observance. Many Messianics who wear tzitzits, outside of a congregational environment, are unaware of this social feature, and what it might communicate to Conservative and Reform Jews, in particular.
Over the past several decades, the issue of females wearing the tallit, and hence tzitzits, has become especially pronounced, and is today widely common in Conservative and Reform Judaism. Females wearing the tallit has often been opposed on the basis of Deuteronomy 22:6 and the tallit traditionally being a man's garment, although women wearing tzitzits is something that has been witnessed in Jewish history, as seen in the record of the Talmud:
"Judah would put show fringes onto the aprons of the women of his household. Every morning he would recite the blessing, '…who has commanded us to wrap ourselves around in fringes.' But since he put them onto the aprons of the women of his household, it must have regarded it as a religious duty that does not depend upon the advent of a particular point in time to become operative, so why does he say such a blessing every single morning?" (b.Menachot 43a).[21]
From the Torah itself, much surrounds the perspective one takes regarding the opening line of Numbers 15:38: dabeir el-b'nei Yisrael. In its most literal sense, this would be "Speak to the sons of Israel" (LITV), although Jewish versions in English do not tend to render b'nei Yisrael as "sons of Israel," perhaps implying only males, but instead have the more inclusive: "the Children of Israel" (ATS, Keter Crown Bible, Fox[22]) or "the children of Yisra'el" (Jerusalem Bible-Koren), "the Israelite people" (NJPS), or "the Israelites" (Alter).[23] Given how b'nei Yisrael is frequently employed in the Torah to refer to the whole, sometimes broad population of the community, to limit this to only male Israelites would not at all seem textually appropriate. With b'nei Yisrael approached from the perspective of it being either "children of Israel" or just "Israelites," many find a strong textual validation for females being permitted to wear tzitzits. On the whole, though, today's Messianic community would not seem to demonstrate an official "friendliness," as it were, to women wearing tzitzits and tallits,[24] even though it can be encountered in some places.
Generally speaking, today's Messianic Jews will fall somewhere within how Orthodox, Conservative, and Reform Jews observe the commandments to wear tzitzits or fringes, with a preference often demonstrated for the application for the latter two. Some of today's Messianic Jews wear the tassels or fringes with a cord of blue, but others do not. Beyond this, from the writing witnessed within the One Law/One Torah sub-movement, would be a style of observance consistent with the broad Jewish practice as well.[25]
That Yeshua the Messiah Himself wore fringes or tassels on His own garments is widely and properly acknowledged in the Messianic world.[26] The actual term employed in the Greek source text of the Gospels is kraspedon, often rendered by the English "fringe" or "tassel," but notably defined by a lexicon like BDAG as, "tassel ([tzitzit]), which an Israelite was obligated to wear on the four corners of his outer garment, acc. to Num 15:38f; Dt 22:12."[27] The CJB (and also the TLV) is a notable Messianic version that makes reference to the Hebrew tzitzit:
"A woman who had had a hemorrhage for twelve years approached him from behind and touched the tzitzit on his robe" (Matthew 9:20, CJB).
"They begged him that the sick people might only touch the tzitzit on his robe, and all who touched it were completely healed" (Matthew 14:36, CJB).
"Wherever he went, in towns, cities or country, they laid the sick in the marketplaces. They begged him to let them touch even the tzitzit on his robe, and all who touched it were healed" (Mark 6:56, CJB).
"[She] came up behind him and touched the tzitzit on his robe; instantly her hemorrhaging stopped" (Luke 8:44, CJB).
Of particular importance is how it is not generically the edge of Yeshua's clothing that sick or infirm persons reached out for; sick or infirmed persons reached out toward the tzitzit extruding from the edge of Yeshua's clothing. It is to be recognized, though, that in His negative admonitions to the Pharisaical leaders, Yeshua did condemn their method of using them (as well as their method of using tefillin)—but given Yeshua's own wearing of the tzitzits or fringes, His word of Matthew 23:5 cannot at all be taken as a dismissal of the value of wearing tzitzits or fringes:
"Everything they do is done to be seen by others; for they make their t'fillin broad and their tzitziyot long" (CJB).
In his 2011 publication on Tzitzit, Janicki draws some useful conclusions on the sort of fringes or tassels that the Lord Yeshua could have employed:
"[T]he Master's tzitzit would have been attached to a four cornered blanket-like sheet that he would have worn throughout the day except in the house or during strenuous labor. He would have worn this over his linen tunic-like garment (chaluk). His tallit would have most likely been made of wool, possibly even with stripes running along two of the ends. The Master would have worn this either over his shoulder or doubled over like a sheet. It is also possible, based on the expensive seamless under-tunic he wore (John 19:23), that the Master owned a finer quilt style of tallit that the scholars and sages wore."[28]
Just as the issue of females employing tallits and tzitzits has arisen in the Jewish community, and has now been widely received by Conservative and Reform Judaism—certainly related to this woulbe whether non-Jewish Messianic Believers should employ tallits and tzitzits, being as they are, a part of the Messianic movement. Writing in 1996, in his God's Appointed Customs, Barney Kasdan as a Messianic Jewish writer draws out the prophetic importance of the tzitzits or fringes/tassels, in how people from the nations will seek out Israel's God and the Jewish people. He states,
"To this day, the tzitziyot remind Israel that God has consecrated the Jewish people to himself. It seems that in the last days even the nations will have a greater appreciation of God's covenant with the Jewish people. In seeking the faith of the God of Israel, many non-Jews will reach out in a rather unusual way."[29]
Zechariah 8:23 is quoted as an important Tanach reference: "Thus said the LORD of Hosts: In those days, ten men from nations of every tongue will take hold—they will take hold of every Jew by a corner of his cloak and say, 'Let us go with you, for we have heard that God is with you'" (NJPS). Kasdan further asserts how non-Jewish Believers can indeed wear a tallit and tzitzits, but fairly advises how observing this does not all of a sudden make them "Jewish," meaning that their ethnicity and background somehow totally changes:
"The non-Jews…enjoy the spiritual blessings purchased by the Messiah. If a Gentile believer chooses to wear a tallit, this can be a beautiful statement of his faith in the God of Israel. In a Messianic Jewish worship service, such a practice can be a positive testimony of the Gentile believer's stand with the Jewish people…Once again, it is a question of personal conviction that must be sincere. However, care should be taken not to confuse the issue by thinking that a tallit is going to transform a Gentile into a Jew."[30]
In his 2011 publication Tzitzit, obviously having to factor in the significant number of non-Jewish Believers who have entered into the Messianic movement since the late 1990s, Janicki goes into some of the Rabbinic discussion about non-Jews wearing tzitzit, where some sources are more permissible and open-minded about it than others.[31] Some of the major prohibition present in Judaism about a non-Jew wearing tzitzit involves one imitating a Jewish person, and using a false action as a means to accuse him of a crime. As it witnessed in the Talmud,
"Our rabbis have taught on Tannaite authority: He who purchases from an Israelite in the marketplace a garment that already bears show fringes — lo, the blue thread is assumed to be validly dyed. If he purchases it from a gentile, or a merchant, it is valid. If he buys it from a common person, it is assumed to be invalid, and that is so even though they have said, 'Someone is not permitted to sell to a gentile a garment that bears show fringes unless he removes the threads that belong to it.' What is the operative consideration? Here they explained it: because of what a whore might say [if she got it, with fringes, from a gentile in exchange for her services; she might then use it in evidence against a Jew]. R. Judah said, 'It is a precautionary ruling, lest on a journey a Jew join a gentile wearing it, and the latter kill him.' [The Jew would assume the other was also a Jew and so would trust him, and the other would kill him unawares.]" (b.Menachot 43a).[32]
Janicki is one, like many in the Messianic movement, who does hold to various complementarian presuppositions on distinctions among God's people—and with this does not believe that non-Jewish males have to necessarily observe the Torah instruction on tzitzit, although he does believe that Jewish males have to observe it. He does, however, think that some non-Jewish males can observe the Torah instruction on tzitzit voluntarily. In his deliberations on this, he makes a number of important observations on how in the more independent Hebrew/Hebraic Roots sectors, one will find people keeping the Torah commandments of Numbers 15:37-41 and Deuteronomy 22:12, in ways that sit very much outside of normative Judaism:
"As a non-Jewish follower of the Master myself, I have chosen to implement the practice of tzitzit in my life. Although the tzitzit for me as a non-Jew are not obligatory, I find the discipline rewarding. Its symbolism gives me a sense of solidarity with Israel and the Jewish community. At the same time I realize that, for Gentiles, the practice of tzitzit can be fraught with pitfalls…
"[Consider] the case for the Hebrew-roots Gentile who goes out into public wearing the signs of Jewish identity. Too many times, well-meaning Gentile believers in Messiah take a mitzvah such as tzitzit and run with it. Whether it's adding crazy colors to the tzitzit, attaching them to one's belt loops or key chains, wearing them without a head covering, or even using them to convince themselves and others that they are Jewish, it comes across as disingenuous and, frankly speaking, silly looking…
"I'd like to offer a few guidelines to help prevent…pitfalls. First and foremost, if a Gentile decides to take on the practice of tzitzit, it should be done in the traditional manner, with sensitivity to the rulings of the rabbis. Judaism has preserved rich and beautiful traditions in the tallit gadol and the tallit katan. Gentile believers like myself would be foolish to try and reinvent the wheel. Rather, it would behoove us to honor the family that we have become a part of.
"Second, a Gentile believer who wears a tallit katan throughout the day would be well served to tuck in his tzitzit so they are out of sight and not attracting attention. It also might be best to reserve the use of a tallit gadol for the privacy of his personal prayer time. As we have stated, tzitzit are a visible sign to both the world and other Jews that one is Jewish (and for that matter practicing Orthodox Judaism). Wearing them visibly can be like false advertising, and it communicates disrespect for the Jewish people. The Jewish community generally perceives Gentiles wearing tzitzit or praying with a tallit gadol in public as offensive. It looks like deception to Jews, and to non-Jewish believers, it looks something like kids playing cowboy—dressing up Jewish. Additionally when Gentiles wear visible tzitzit and do things that violate Orthodox tradition it can be a stumbling block rather than an opportunity to witness to the Jewish people as some might think. While I do not want to be dogmatic, non-Jews who take up this mitzvah should consider keeping its observance private, tucking their tzitzit in, and refraining from wearing a tallit gadol during public services….
"For Gentile believers, when the mitzvah of tzitzit is observed in a manner sensitive to greater Judaism and in a manner that preserves distinction, it can be a beautiful reminder of who they are in Messiah and of his call to righteous living. Non-Jews are free to embrace this mitzvah, but they are not less in the eyes of God if they choose not to do so. If you are a Gentile considering the mitzvah of tzitzit, it might be best to seek the council of one's local Messianic Jewish rabbi before deciding whether or not to apply this mitzvah."[33]
In much of the broad Messianic movement, including Messianic Judaism and not limited to just the independent Hebrew/Hebraic Roots movement—there is considerable variance with how the Torah instruction regarding tzitzit is employed. There is certainly an Orthodox Jewish level of observance present among some, who employ the tallit katan during the daytime and the tallit gadol during prayer times and worship services. Most Messianic Jews follow the lead of Conservative and Reform Judaism, with the tzitzit worn on the tallit during Shabbat services, and perhaps also during various private prayer times. Many of these will also have tzitzit with the tekheilet blue from Israel, but some will have a more common synthetic blue.
No sector of the broad Messianic movement has been unaffected by the significant sub-culture of tzitzits that has emerged. The most common manifestation of this has been seen among those who wear white and blue-synthetic fringes on belt loops. There have been many other usages of tzitzits, beyond that of them being attached to some form of clothing, in an atraditional manner. I have personally seen fringes attached to the backpack someone was wearing, any form of jacket or vest worn, people putting tzitzits on a diaper-like garment for their dogs, as well as heard stories about houses having white and blue ropes attached to their four corners. Some of these admittedly are the extreme exception.
Most important to be aware of is how there has been a large cottage industry that has developed, with various multi-colored tzitzits with a synthetic blue cord present. Some of these tzitzits are white, with a synthetic blue cord, and perhaps even a synthetic red cord to presumably represent the blood of Yeshua. Other types of tzitzits are even more creative, appearing in multiple colors of the rainbow. Yet, unless tzitzits are either white with the tekeilet cord of blue, or all white/off-white, they stand outside of the window of what would be recognized as legitimate Torah halachah by most of today's observant Jews.
When it comes to the issue of today's Messianic movement, and what is rightly classified as a religious symbol in the tzitzit, I myself identify with the philo-traditional camp. I am not really pleased when I see anyone wearing homemade fringes on beltloops, as I think this does more to provoke unnecessary mocking and complications, than it does to honor the Torah instruction. I have certainly been through a phase when I did this myself, but when in the presence of non-religious Jews, this would create more challenges than not in establishing a friendship or relationship of sorts.
Being in the philo-traditional sector when it comes to tzitzit does not mean—that while recognizing the value in the Orthodox Jewish application of the Numbers 15:37-41 and Deuteronomy 22:12 instruction for them—that I would be among those who would practice it. To wear tzitzits or fringes/tassels all the time, could mean that to my Reform Jewish neighbors that I would be identifying with the values of the Orthodox Jewish community—with which I largely do not. I would think it perfectly legitimate to instead follow the standard Conservative or Reform practice of wearing tzitzit on a tallit or prayer shawl, during Shabbat services on Saturday and in private times or prayer, to fulfill the Torah instruction. Fewer problems arise when non-Messianic Jews see individuals wearing a tallit at a worship service, with traditional liturgy employed and the Torah scroll canted from, than perhaps in any other setting.
While I believe that Messianic Jewish men observing the Torah instruction on tzitzit, in wide conjunction with Conservative or Reform Jewish norms, is indeed appropriate—issues regarding non-Jewish Believers and women wearing tzitzit are not going away. As an egalitarian who believes that today's Messianic movement should be inclusive, I certainly think that the b'nei Yisrael, the "children of Israel" or "Israelites" referenced in Numbers 15:38, includes both males and females, and I have no issue in principle with females employing the tallit and tzitzit as the Conservative and Reform Jewish movements now allow. Similarly, given how b'nei Yisrael in the Torah is a frequent reference to the entire assembly of people, of both native Israelite and sojourner alike,[34] there should be little difficulty for non-Jewish Messianics to likewise honor the instruction on tzitzit, in a manner consistent with their fellow Messianic Jewish brethren and the wider Jewish community. In observing the commandment to wear tzitzit, there are always localized congregational issues of protocol that one must consider as well, though, which you will have to evaluate for yourself.
[1] "It came about afterward that David's conscience bothered him because he had cut off the edge of Saul's robe. So he said to his men, 'Far be it from me because of the LORD that I should do this thing to my lord, the LORD's anointed, to stretch out my hand against him, since he is the LORD's anointed'" (1 Samuel 24:5-6, NASU).
[2] CHALOT, 306; also Jastrow, 1280.
[3] Victor Hurowitz, "Tsitsit," in Oxford Dictionary of the Jewish Religion, 707.
[4] BDB, 1067.
[5] CHALOT, 390.
[6] Jastrow, 1668.
[7] The Babylonian Talmud: A Translation and Commentary.
[9] BibleWorks 9.0: Targum Pseudo-Jonathan on the Pentateuch.
[10] Ronald L. Eisenberg, The JPS Guide to Jewish Traditions (Philadelphia: Jewish Publication Society, 2004), 380; also Toby Janicki, Tzitzit: You shall make yourself tassels on the four corners of your garment (Marshfield, MO: First Fruits of Zion, 2011), pp 43-44.
[11] Jacob Milgrom, JPS Torah Commentary: Numbers (Philadelphia: Jewish Publication Society, 1990), 412.
[12] Janicki, Tzitzit, 43.
[13] Eisenberg, pp 380-381.
[14] Ibid., pp 379-380.
[15] Cf. Barney Kasdan, God's Appointed Customs: A Messianic Jewish Guide to the Biblical Lifecycle and Lifestyle (Baltimore: Lederer, 1996), 125; also the summary provided by Janicki, Tzitzit, pp 11-17.
[16] Peter Lenhardt, "Tallit," in Oxford Dictionary of the Jewish Religion, 668.
[17] George Robinson, Essential Judaism: A Complete Guide to Beliefs, Customs, and Rituals (New York: Pocket Books, 2000), pp 23-25.
[18] Eisenberg, 378.
[19] Ron Isaacs, Kosher Living: It's More Than Just the Food (San Francisco: Jossey-Bass, 2005), pp 222-223.
[20] Cf. Ibid.
[21] The Babylonian Talmud: A Translation and Commentary.
[22] Fox, Five Books of Moses, 736.
[23] The CJB, as a Messianic version, also has "the people of Isra'el."
[24] Cf. Kasdan, God's Appointed Customs, pp 126, 130; Janicki, Tzitzit, 47 and his reference to "Jewish men"; Can Women Wear Tzitzit and Tefillin?, 27 January, 2014. First Fruits of Zion. Retrieved 11 November, 2014, from <http://ffoz.org>.
[25] Tim Hegg, Introduction to Torah Living (Tacoma, WA: TorahResource, 2002), pp 165-167.
[26] Kasdan, God's Appointed Customs, pp 128-129, Janicki, Tzitzit, pp 19-23.
[27] BDAG, 564.
[29] Kasdan, God's Appointed Customs, 127.
[31] Janicki, Tzitzit, pp 47-49.
[33] Janicki, Tzitzit, pp 50, 51-52.
[34] Obviously, this is contingent on context and usage. R.J.D. Knauth, "Israelites," in Dictionary of the Old Testament Pentateuch, 453 points out how, "within the laws placed at Mount Sinai, beyond the general designation of the collective congregation of the 'children [sons] of Israel [Heb. b'nai Yisrael],' a distinction is regularly made between the ethnic Israelite (brother, native, Hebrew, etc.) and the ethnic 'alien' living within the congregation or envisioned as later living within the land of Israel."
Many places where the sons/children of Israel or Israelites are addressed, it is to the mixed community of natives and sojourners alike. Other places, attention needs to be fairly given to where there are differences, especially as the sojourners in Ancient Israel had once been outsiders who later entered into the community.
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How to group Pivot Table items in MS Excel?
In last post, we learnt how to create Pivot Table and Pivot Chart. In this post, we shall learn how to group Pivot Table items. It is used to combine similar types of items in a group and see the result.
Below is the Pivot Table created using last post. In this table, you can see that there are more than one companies belongs to Banks categories.
What if we want to see Pivot Table & Pivot Chart for all bank as a whole, in this case we can using Pivot Table Items grouping.
To group Items in Pivot Table, select all banks by holding the CTRL key and clicking on Bank names. Now right click and select 'Group...'.
This will bring the Pivot Table grouped by Banks however notice that the name of the group appears as 'Group1' by default.
To change the Group name, simply click on the Group name and go to Formula bar and edit the name as I have done it below.
To create more such groups, follow the same steps. Select multiple items of similar categories and right click to select 'Group...'.
You can click on - icon to collapse group icons and vice-versa.
If you have a Pivot Chart created for Pivot Table, it also changes in real time.
Thanks for reading, hope this was informative. Please share if you liked it.


NEW YORK, Dec. 18, 2018 /PRNewswire/ -- Zype (www.zype.com), the leader in video content management and distribution infrastructure, saw strong growth in 2018 driven by significant platform innovations and the continued expansion of its industry-leading API integrations for customers and VidOps engineers and developers. The company grew its customer base by more than 52 percent. Those customers experienced a 400 percent increase in premium mobile video sessions, speaking to larger trends taking place in the streaming video industry.
"It is an exciting time to be in the video streaming space as content owners have more avenues to connect with audiences that are eager to purchase and engage with targeted, premium content," said Ed Laczynski, CEO at Zype. "We are proud of our focus on helping video product teams quickly deliver and monetize awesome video streaming services with low overhead and high reliability."
Zype helps customers easily stream across popular viewing platforms including the web, connected TV such as Roku, Amazon Fire TV, Apple TV, Samsung Tizen, Android TV, and mobile including iOS, Google Play Store, and Samsung Galaxy. It also provides seamless payment processing and universal authentication across these marketplaces through its Marketplace Connect service. In addition, Zype's Live service supports easy-to-use simultaneous multicasting to O&O, Facebook Live, YouTube Live, Periscope, Twitch and more. Zype's open API framework and Zapier app allows for thousands of other integrations to leading business, marketing, analytics and financial applications. Zype provides customers with easy access to the most integrations within the video streaming and SaaS ecosystem industry.
Ad monetization capabilities including support for server-side ad integration, ad pods, companion ads and player-level ad configuration.
Marketplace Connect, simplifying payment processing and authentication across multiple mobile, connected TV and web-based app marketplaces.
In addition to these product announcements, in October Zype introduced the VidOps Framework to the video industry, an open and collaborative guide to helping connect video teams, tools and processes. To read more about VidOps, please visit: https://www.zype.com/vidops/. The company was also recognized for its outstanding customer success by the Stevie Awards and was included in the 2018 Inc. Magazine's list of fastest growing companies in the nation.
"Our team came through big-time in 2018 to help Zype have its best year ever," said Laczynski. "Our awesome, growing customer base also played a large role in our growth as they are fearless when innovating new video services for customers."


text:
Popping up to test the retail waters
Apr.April 08, 2009 12:16 PM
By Sara Polsky
From left: Vitamin Water, Jeffrey Roseman, Miraval Living
Flowers aren't all that's popping up for spring. Around New York City, retailers and landlords alike are becoming more interested in pop-up stores — retail spaces that stay open for only a few weeks or a few months.
These stores are not a new phenomenon, but until recently they have been most popular around the holidays. Now economic conditions are shifting the seasonal pattern of pop-ups. At least four retailers have established a pop-up presence in the city over the last month, and brokers say even more retailers are looking to do the same.
"I think they are more prevalent," said Faith Hope Consolo, chairman of the retail leasing and sales division at Prudential Douglas Elliman. "Retailers can test the market without diving in and taking the whole risk."
In a tough economy, pop-up stores can be beneficial to landlords, too.
"I think landlords are a little bit more receptive to them," said Jeffrey Roseman, executive vice president and principal at Newmark Knight Frank Retail. "There [are] a few more empty stores these days."
But pop-up stores don't get many rent reductions or incentives from landlords, even in a recession, Roseman said.
Newmark brokered the deal for a Vitamin Water pop-up that opened recently at 626 Broadway between Houston and Bleecker streets.
There is a perception that pop-up stores slow down the market for a particular space, said Peter Weisman, director at Lansco. But, he said, "pop-up stores traditionally do…generate some interest in the space itself — get people in there." Weisman has been working with men's clothing retailer Scott Kuhlman, who is trying to establish temporary stores in vacant retail spaces. Kuhlman has promised landlords he will leave at a moment's notice if a longer-term tenant is found. Kuhlman has already moved into one space in Williamsburg.
Several other retailers have opened short-term shops in the last few weeks. Sebago, a boat shoe company, will keep its pop-up store at 125 Rivington Street open through April 20. Harlem-based fashion designer Nicole Romano has a pop-up shop open in The Plaza. Smith + Butler, a boutique based at 225 Smith Street in Brooklyn, has a pop-up space on the Lower East Side through May 25.
Pop-up stores may, in fact, be the retailers most likely to succeed in this market, because they bring to customers what Nancy Berger, founder of branding business Grace Group, calls the "limited edition-slash-velvet rope experience."
Berger's company recently launched a division, Pop-Up Tart Productions, devoted to short-term stores.
There can be a synergy between pop-up stores and residential real estate, Berger said. Pop-Up Tart Productions put on a pop-up event at Miraval Living, at 515 East 72nd Street, last weekend. Brands included M Missoni, Lancome and others. The pop-up event also brings traffic into the building, hopefully driving condo sales.
"[People are] afraid to shop right now, but we want to shop," Berger said. "If [customers] could say, I just want to go see the building," they're more likely to shop. The Miraval event brought in about 500 people and resulted in fashion sales of between $40,000 and $50,000, she said.
Few pop-up stores have come to the most popular retail corridors, said Christine Emery, senior managing director at Lansco, because landlords are trying to retain the tenants they already have through tough times. But that may change at the end of the summer, Emery said.
"Either things'll start looking up or…you really will see some available space in prime areas," she said.

redpajama_set_name: RedPajamaCommonCrawl


text:
Harry Gustaf Torgny Schunnesson, född 19 september 1948 i Stehag, Skåne, är en svensk filmskapare och journalist. Sedan 2005 är han med i Antikrundan som expert på böcker, autografer och dokument.

Han är far till Tone Schunnesson och Helle Schunnesson.

Verk

Regi

 Århundradets fotograf (1999)
 Gästarbetarna (1997)
 Himmel över Malmö (1994)
 Bland franska bönder (1994)
 Strålande tider : Kärnkraftsrallare i Barsebäck (1989)
 Arbetets döttrar - kvinnor i två fabriker (1986)
 Den sista båten (1983)

Manus

 Århundradets fotograf (1999)
 Gästarbetarna (1997)
 Arbetets döttrar - kvinnor i två fabriker (1986)

Producent

 Kattresan (2016)
 Den sista båten (1983)

Foto

 Bland franska bönder (1994)

Källor

Män
Födda 1948
Levande personer
Svenska filmregissörer
Svenska regissörer under 1900-talet
Svenska manusförfattare under 1900-talet
Svenska journalister under 1900-talet
Personer från Stehags socken

redpajama_set_name: RedPajamaWikipedia


Did you know that January is the most depressing month of the year? I did for sure, it's my least favorite month by far. I hate when the holidays are over and winter seems like such a long, dark slog. To counteract the gloom this week, I decided to wear the blingiest polish I could get my hands on- NerdLacquer Aureate! Aureate is a spectacular warm gold glitter bomb. Amanda from NerdLacquer describes it as having a "super fined grained bronze metallic base, gold glitter, teeny black specks for contrast and depth". Its so warm and bright and is just like jewelry for your nails. I got a ton of compliments on it yesterday.
Despite being very glittery, this doesn't feel too rough. I did just one layer of top coat. For complete smoothness, I would probably recommend two layers. Aureate was also very smooth to apply and unlike many glitter polishes, it is wearing very well so far. I'm on day 3 and it stills looks perfect.
NerdLacquer Aureate is not on the NerdLacquer site, but you can order it by emailing Amanda at info@nerdlacquer.com. I am hoping she will make a silver with the exact same finish, I really love this!! Also, my order came crazily fast, I actually couldn't believe how fast.
Check out more NerdLacquer at nerdlacquer.com.
Sally Hansen Moisture Rehab Strengthener Review!
Zoya Charming Spring 2017 Preview!
Zoya Naturel 3 Lipsticks, Swatches & Review!!
4 Zoya Polishes or Lipsticks FREE!


Xingjun Fan, Zongbo Wei, Hong Yan; Chronic oxidation promotes epithelial-mesenchymal transition in lens epithelial cells via a Wnt/b-catenin dependent and TGFb independent pathway. Invest. Ophthalmol. Vis. Sci. 2018;59(9):1207.
Purpose : Lens epithelial cell transformation via epithelial-mesenchymal transition (EMT) after cataract surgery is considered a key pathogenic process in the formation of posterior capsule opacification (PCO). The operation results in a permanent chronic oxidative stressed growth environment for residual lens epithelial cells due to a 1000-fold reduction of extracellular glutathione (GSH). We hypothesize that chronic oxidation is playing a key role in the lens epithelial cell transformation.
Methods : EMT protein markers, αSMA, vimentin, fibronectin, and collagen 1, Wnt/b-catenin signaling cascades were determined in both wild-type and glutathione biosynthesis deficiency (Gclc-/- or Gclm-/-) mice lenses, as well as in HLE-B3 cells. The time course of Wnt signaling activation and redox status was also investigated in rabbit after mock cataract surgery for intraocular lens (IOL) implantation. The antioxidants and Wnt inhibitors, i.e., glutathione ethyl ester (GSH-EE), N-acetylcysteine (NAC), and LGK974 were used both in vitro and in vivo.
Results : A dramatic increase of pro-EMT markers, such as type I collagen, αSMA, vimentin, and fibronectin was observed in Gclc-/- and Gclm-/- lenses and buthionine sulfoximine (BSO) treated HLE-B3 cells. Transcriptome, protein expression, and signaling transduction analysis suggest that chronic oxidation-mediated EMT process is via Wnt/β-catenin dependent and TGFβ independent signaling transduction pathway. Equally important, the antioxidants and Wnt inhibitors, i.e., N-acetyl cysteine (10mM) and LGK794 (100nM) could significantly attenuate the EMT signaling stimulated by decreased GSH levels. These findings were further confirmed by mock cataract surgery in both Gclc and Gclm knockout mouse models. To further validate our results, we also carried out the rabbit cataract surgical study with IOL implantation. The preliminary study demonstrated a strong association of intracellular and extracellular ROS formation and Wnt/ β-catenin activation. This study, for the first time we believe, links oxidative stress to lens fibrosis and PCO formation via TGFβ independent EMT-mediated mechanisms.


FLI The new concept of affordable car audio brought to you by people who are tired and frustrated with the endless stream of crap audio products that never live up to their claims. Such products are often poorly designed, manufactured and in most cases simply re-branded and re-badged. So you'll agree it's time for something a little more serious!
FLI are proud to announce a brand new addition to our fantastic range of head units.
The FLI DVD 9 is a feature packed head AV head unit features a 3 inch, high quality screen, DVD and MP3 playback as well as offering 3 pre outs and an auxiliary input for expanding your system. Click here to find out more.


text:
Q: Can an encoding incompatible with ASCII encoding be set as a default encoding in Java? Most of the encodings in use encode ASCII characters identically. This means that, if I know that a String can be encoded by ASCII encoding, then I don't need to bother and can use any such encoding. Further, if the system default encoding has this 'ASCII compatibility' property, I can safely use new String(bytes) for bytes representing ASCII strings.
But there are encodings (for example, EBCDIC) that are incompatible with ASCII.
Can such encoding be set as default in Java?

A: An experiment.
public class Test {
    public static void main(String[] args) {

        System.out.println(java.nio.charset.Charset.defaultCharset());
        byte[] bytes = "test".getBytes();
        for (int i = 0; i < bytes.length; i++) {
            System.out.println(bytes[i]);
        }
    }
}

java -Dfile.encoding=utf-8 Test produces the following:
UTF-8
116
101
115
116

java -Dfile.encoding=cp1140 Test (where cp1140 is a non-ASCII compatible encoding, an EBCDIC variant) outputs something that my terminal cannot decypher, but, if I use the same cp1140 to decode it, it turns out to be
IBM01140
-93
-123
-94
-93

So yes, a non-ASCII encoding may be set as a default, and a JVM starts happily with it.
One takeaway is that it's not safe to use String#getBytes() even when you are sure you are always dealing with ASCII strings.
Another takeaway from my experiments is that file.encoding may be assigned any garbage, and in such case a JVM will not complain, but it will silently ignore the property:
$ java -Dfile.encoding=aaa Test
UTF-8
116
101
115
116

This is how it works with Java 1.8.0_161.
Java 11.0.6 does not seem to support cp1140 (it still uses UTF-8 even with -Dfile.encoding=cp1140).

redpajama_set_name: RedPajamaStackExchange


Should I buy the Cygnett Sonic?
Something of a curate's egg. We like the build, style and comfort of the Cygnett Sonic headset, but at this price, the audio performance is just not good enough.
The Cygnett Sonic sound-isolation headphones retail for £39.95, which is quite affordable. And that's probably just as well, because while the sound-isolating job is handled with aplomb, the audio fidelity is straight out of the bargain bucket.
The Sonics have a certain style. Part club DJ, part Del Boy listening to The Who waving a conductor's baton, the black faux leather and plastic trim is nicely complemented by a discreet orange trim. At 165g, weight is not an issue, and they also feel well constructed. The over-ear pads are comfy and there's enough give in the adjustable head strap to make the cans sit snugly.
At almost 1.3m, the cable is certainly long enough. It's also covered in synthetic material, making it feel more like a shoelace than a rubber cord. This feels infinitely more robust, and gives us hope that the Cygnett Sonic will last longer than many comparable headsets: it's almost always the cord that goes first.
Sold on the basis of their sound-isolating qualities, we're happy to report that in this the Cygnett Sonic cans are successful. Even on high volume, our neighbours couldn't hear anything.
Which brings us to the audio quality. Frankly, regardless of the quality of recording or music playing device, the sound produced by the Cygnett Sonic headphones is cheap. It's all mid-tones with little depth of bass or accurate high end.
And over everything lies a faintly discernible hiss – mildly irritating when The Black Keys are pumping out Detroit blues rock, it's excruciating during Fleetwood Mac's more contemplative moments. Male vocals sound nasal, what bass there is sounds muddy and ill-defined. It all combines to give an audio experience that's something akin to a single speaker on an old, and cheap, single speaker analogue TV.
When asked to price the Sonic on performance alone, our resident audiophile guessed at £25, which seems about right. This is a shame, because everything else about this headset is bang on. If audio quality is less important than build, style, comfort and noise-isolation, these cans are perfect for you.


text:
Home / Issues / 11.2014
Estimating Gesture Accuracy in Motion-Based Health Games
Christian Barrett
Jay Hartford
Michael Hoerter
Andrew Kennedy
Ray Hassan
David Whittinghill
This manuscript details a technique for estimating gesture accuracy within the context of motion-based health video games using the MICROSOFT KINECT. We created a physical therapy game that requires players to imitate clinically significant reference gestures. Player performance is represented by the degree of similarity between the performed and reference gestures and is quantified by collecting the Euler angles of the player's gestures, converting them to a three-dimensional vector, and comparing the magnitude between the vectors. Lower difference values represent greater gestural correspondence and therefore greater player performance. A group of thirty-one subjects was tested. Subjects achieved gestural correspondence sufficient to complete the game's objectives while also improving their ability to perform reference gestures accurately.
JVRB, 11(2014), no. 8.
Connecting Interactive Arts and Virtual Reality with Enaction
Pierre De Loor
Kristen Manac'h
Charlie Windelschmidt
Frédéric Devillers
Pierre Chevaillier
Jacques Tisseau
This paper reports on a Virtual Reality theater experiment named Il était Xn fois, conducted by artists and computer scientists working in cognitive science. It offered the opportunity for knowledge and ideas exchange between these groups, highlighting the benefits of collaboration of this kind. Section 1 explains the link between enaction in cognitive science and virtual reality, and specifically the need to develop an autonomous entity which enhances presence in an artificial world. Section 2 argues that enactive artificial intelligence is able to produce such autonomy. This was demonstrated by the theatrical experiment, "Il était Xn fois" (in English: Once upon Xn time), explained in section 3. Its first public performance was in 2009, by the company Dérézo. The last section offers the view that enaction can form a common ground between the artistic and computer science areas.
Application of Time-Delay Estimation to Mixed Reality Multisensor Tracking
Manuel Huber
Michael Schlegel
Gudrun Klinker
Spatial tracking is one of the most challenging and important parts of Mixed Reality environments. Many applications, especially in the domain of Augmented Reality, rely on the fusion of several tracking systems in order to optimize the overall performance. While the topic of spatial tracking sensor fusion has already seen considerable interest, most results only deal with the integration of carefully arranged setups as opposed to dynamic sensor fusion setups. A crucial prerequisite for correct sensor fusion is the temporal alignment of the tracking data from several sensors. Tracking sensors are typically encountered in Mixed Reality applications, are generally not synchronized. We present a general method to calibrate the temporal offset between different sensors by the Time Delay Estimation method which can be used to perform on-line temporal calibration. By applying Time Delay Estimation on the tracking data, we show that the temporal offset between generic Mixed Reality spatial tracking sensors can be calibrated. To show the correctness and the feasibility of this approach, we have examined different variations of our method and evaluated various combinations of tracking sensors. We furthermore integrated this time synchronization method into our UBITRACK Mixed Reality tracking framework to provide facilities for calibration and real-time data alignment.
Hands-Free Navigation in Immersive Environments for the Evaluation of the Effectiveness of Indoor Navigation Systems
Volker Settgast
Marcel Lancelle
Dietmar Bauer
Markus Piff
Dieter Fellner
While navigation systems for cars are in widespread use, only recently, indoor navigation systems based on smartphone apps became technically feasible. Hence tools in order to plan and evaluate particular designs of information provision are needed. Since tests in real infrastructures are costly and environmental conditions cannot be held constant, one must resort to virtual infrastructures. This paper presents the development of an environment for the support of the design of indoor navigation systems whose center piece consists in a hands-free navigation method using the Microsoft Kinect in the four-sided Definitely Affordable Virtual Environment (DAVE). Navigation controls using the user's gestures and postures as the input to the controls are designed and implemented. The installation of expensive and bulky hardware like treadmills is avoided while still giving the user a good impression of the distance she has traveled in virtual space. An advantage in comparison to approaches using a head mounted display is that the DAVE allows the users to interact with their smartphone. Thus the effects of different indoor navigation systems can be evaluated already in the planning phase using the resulting system
Learning Two-Person Interaction Models for Responsive Synthetic Humanoids
David Vogt
Heni Ben Amor
Erik Berger
Bernhard Jung
Imitation learning is a promising approach for generating life-like behaviors of virtual humans and humanoid robots. So far, however, imitation learning has been mostly restricted to single agent settings where observed motions are adapted to new environment conditions but not to the dynamic behavior of interaction partners. In this paper, we introduce a new imitation learning approach that is based on the simultaneous motion capture of two human interaction partners. From the observed interactions, low-dimensional motion models are extracted and a mapping between these motion models is learned. This interaction model allows the real-time generation of agent behaviors that are responsive to the body movements of an interaction partner. The interaction model can be applied both to the animation of virtual characters as well as to the behavior generation for humanoid robots.
Simulating Wind and Warmth in Virtual Reality: Conception, Realization and Evaluation for a CAVE Environment
Felix Hülsmann
Nikita Mattar
Julia Fröhlich
Ipke Wachsmuth
Wind and warmth sensations proved to be able to enhance users' state of presence in Virtual Reality applications. Still, only few projects deal with their detailed effect on the user and general ways of implementing such stimuli. This work tries to fill this gap: After analyzing requirements for hardware and software concerning wind and warmth simulations, a hardware and also a software setup for the application in a CAVE environment is proposed. The setup is evaluated with regard to technical details and requirements, but also - in the form of a pilot study - in view of user experience and presence. Our setup proved to comply with the requirements and leads to satisfactory results. To our knowledge, the low cost simulation system (approx. 2200 Euro) presented here is one of the most extensive, most flexible and best evaluated systems for creating wind and warmth stimuli in CAVE-based VR applications.
JVRB, 11(2014), no. 10.
Comparison of 2D and 3D GUI Widgets for Stereoscopic Multitouch Setups
David Zilch
Gerd Bruder
Frank Steinicke
Recent developments in the area of interactive entertainment have suggested to combine stereoscopic visualization with multi-touch displays, which has the potential to open up new vistas for natural interaction with interactive three-dimensional (3D) applications. However, the question arises how the user interfaces for system control in such 3D setups should be designed in order to provide an effective user experience. In this article we introduce 3D GUI widgets for interaction with stereoscopic touch displays. The design of the widgets was inspired to skeuomorphism and affordances in such a way that the user should be able to operate the virtual objects in the same way as their real-world equivalents. We evaluate the developed widgets and compared them with their 2D counterparts in the scope of an example application in order to analyze the usability of and user behavior with the widgets. The results reveal differences in user behavior with and without stereoscopic display during touch interaction, and show that the developed 2D as well as 3D GUI widgets can be used effectively in different applications.
Virtual Reality as a Support Tool for Ergonomic-Style Convergence
Lionel Bennes
Florence Bazzaro
Sebastien Chevriau
Jean-Claude Sagot
The competitive industrial context compels companies to speed-up every new product design. In order to keep designing products that meet the needs of the end user, a human centered concurrent product design methodology has been proposed. Its setting up is complicated by the difficulties of collaboration between experts involved inthe design process. In order to ease this collaboration, we propose the use of virtual reality as an intermediate design representation in the form of light and specialized immersive convergence support applications. In this paper, we present the As Soon As Possible (ASAP) methodology making possible the development of these tools while ensuring their usefulness and usability. The relevance oft his approach is validated by an industrial use case through the design of an ergonomic-style convergence support tool.
Collision Detection: Broad Phase Adaptation from Multi-Core to Multi-GPU Architecture
Quentin Avril
Valérie Gouranton
Bruno Arnaldi
We present in this paper several contributions on the collision detection optimization centered on hardware performance. We focus on the broad phase which is the first step of the collision detection process and propose three new ways of parallelization of the well-known Sweep and Prune algorithm. We first developed a multi-core model takes into account the number of available cores. Multi-core architecture enables us to distribute geometric computations with use of multi-threading. Critical writing section and threads idling have been minimized by introducing new data structures for each thread. Programming with directives, like OpenMP, appears to be a good compromise for code portability. We then proposed a new GPU-based algorithm also based on the "Sweep and Prune" that has been adapted to multi-GPU architectures. Our technique is based on a spatial subdivision method used to distribute computations among GPUs. Results show that significant speed-up can be obtained by passing from 1 to 4 GPUs in a large-scale environment.
A user supported object tracking framework for interactive video production
Christian Bailer
Alain Pagani
Didier Stricker
We present a user supported tracking framework that combines automatic tracking with extended user input to create error free tracking results that are suitable for interactive video production. The goal of our approach is to keep the necessary user input as small as possible. In our framework, the user can select between different tracking algorithms - existing ones and new ones that are described in this paper. Furthermore, the user can automatically fuse the results of different tracking algorithms with our robust fusion approach. The tracked object can be marked in more than one frame, which can significantly improve the tracking result. After tracking, the user can validate the results in an easy way, thanks to the support of a powerful interpolation technique. The tracking results are iteratively improved until the complete track has been found. After the iterative editing process the tracking result of each object is stored in an interactive video file that can be loaded by our player for interactive videos.


A baby seal surprised onlookers by reacting unexpectedly when a girl gave her an ice cube.
Many have fallen under the spell of a baby seal, who got excited when a little girl gave her an ice cube that she loved so much.
The little girl saw that the baby seal wanted a cube of ice that she was craving and when she gave it she thanked him in the least thought way, which is already a trend in social networks.
These little beings can always cause us a smile and make us forget even our biggest problems; This time, a small seal fell in love with thousands with his incredible reaction when he received something he wanted so much.
A girl played on the ice until she came across a baby seal that was resting on the ice; the little animal wanted an ice cube that had the smallest and did not hesitate to show their 'enchanted' to get it.
After receiving this ice cube, the animal reacted so special that it has touched those who were surprised to see their gestures of gratitude.
"What a beautiful creature", "The way he thanks is unique", "I fell in love!"; were some of the comments that were rescued from the video that has been shared more than 750 times and has thousands of comments in which highlight their tenderness to get this precious 'gift' from the hands of this little girl, who seeing her face He hesitated twice to give him what he wanted.


If you've some experience with affiliate business, you already know the basics to succeed and to develop your content, based on tips and strategies. All that seems good for everyone, but, what if you can monetize your full website, even, without placing a single link? That's the great way to earn good income from your blog.
Forget all the old ways that look ugly such as banner ads and so on. The only case to use such monetization methods is when you have thousands of visits every day, and that's not easy to achieve.
The good news is that you can use a simple method that convert all your outgoing links that are not already not monetized, and you will earn a commission as any normal affiliate marketing. But, this time, without wasting your time managing thousands of links, and monitoring them.
VigLink is simple but, effective at the same time, it's a large network that works with thousands of merchants and retailers from around the world. You don't need to apply to each one of these thousands of programs, everything works automatically.
If you have a WordPress website, you have to install a plugin. That tool will scan your posts and find keywords or terms that can generate a good revenue, when people click on them. The plugin gets your account ID and adds your affiliate links after the page has been loaded.
Of course, you can control the maximum number of links for each page, and there is no way to worry about that.
VigLink is not any affiliate network, it's one of the trusted sources to make money with them. They earn a simple commission and give publishers the large part of every generated commission.
By the way, they offer better earnings than big companies. And that's because of the power of their platform that works with thousands of affiliates, just like you.
The commission depending on the merchant prices, and how they want to promote their products and get sales. Every company that works there has affiliate managers who work with bloggers and website owners, to find good solutions that suit the needs of both sides.
Take this simple example, think about how many times you've talked about "iPhone" in your blog or forum, then, imagine if the plugin adds an affiliate link to all these words.
That will generate sales in the long-term, and you will get money from products that you just mention and not promote. That's the real power of this new affiliate marketing business.
Take a look at the below example from their website, that shows how the links will look like in your posts.
As you can see, you can continue talking about things that you love, and enjoy writing about them. At the same time, you earn commissions when people click a link and buy the products or the service.
The tracking code will maximize your revenue, and you still earn commissions, even, if people visit the page and buy the product after days or weeks.
If you have a long list of programs that you already promote, you can convert all of them to the new network. The plugin lets you choose to monetize unlinked keywords, or to generate new links for the existing affiliate links.
I recommend the first one, just give them a try, if you get good results, compare their commissions with your old affiliate accounts and decide, based on that comparison to use the second method or not.
The main feature that really makes the difference is the power of automation. If you want to apply for all these programs individually, that will need months, and hope that you will be approved by all of them. But, even, if you have a small blog with little targeted traffic, you can join that network and start making money.
When you login to your account after the sign up, click "Install" from the main menu, and you will get the code. But also, the plugins and extensions for every platform like WordPress, Blogger, and the others. If you want to verify the code and that everything works, use the installation box, and paste your post URL there. The crawler will visit your post and search for the link they've generated.
I recommend VigLink for beginners and bloggers who just started their websites. They will make money even, without being expert affiliates. When you start building your blog content, you still have a powerful tool that generates sales.
The more visits your blog receives, the more probability to make sales. Please make sure to use a few links per page, and never go crazy with that. A few links that are helpful and in the right place will perform better, and readers will love your clean content.
This program makes things easy, webmasters don't have to worry about programs and managing their links. Instead of that, they can create articles, posts, and any other content that people enjoy reading. Then they let links works automatically for them.
No matter if you're using WordPress or any other platform. You can copy and paste the code that contains your affiliate ID, and then, focus on your content and not the links.
Don't limit yourself talking about a specific product in your posts. Just let things come naturally and that will help making better results. There are big brands that work with this trusted affiliate network and they already paid millions of dollars to their affiliates.
The best thing is that you can monetize your social accounts like Twitter and Facebook. Every time you share a link through their platforms, your affiliate ID will be added, and that's what no other network offers.
As I said, this is a good way to monetize any type of website. However, I recommend to keep testing your earnings and make a few changes to find the ideal way that works better. Don't think about money if you have great content, it will bring sales naturally when you create your free VigLink account today.


A recent survey from Bank of America found that 96 percent of Americans between the ages of 18 and 24 consider mobile phones to be very important. While that may not be so surprising, the fact that only 90 percent of the respondents in the same group reported deodorant as also being very important. The report involved interviews with 1,000 adults who owned smartphones and found that they were more important than most anything, including toothbrushes, television and coffee.
The survey also discovered that 35 percent of Americans check their smartphones constantly throughout the day. Forty-seven percent of respondents said they wouldn't be able to last an entire day without their mobile phone, and 13 percent went so far as to say they couldn't even last an hour.
As the Bank of America report proves, people are more attached to their devices than ever. Millennials are especially dependent on their phones and tablets, and they are also the group making up the biggest portion of new workers. Companies are increasingly able to benefit from implementing BYOD policies, as employees who have grown accustomed to their particular phone expect to be able to continue using that phone at work. Allowing workers to keep their own device increases productivity, as they aren't constantly checking an alternate phone, as well as boosting employee satisfaction.


Section 1.4. What terms do I need to know?
36 CFR § 1.4 - What terms do I need to know?
Abandonment means the voluntary relinquishment of property with no intent to retain possession.
Administrative activities means those activities conducted under the authority of the National Park Service for the purpose of safeguarding persons or property, implementing management plans and policies developed in accordance and consistent with the regulations in this chapter, or repairing or maintaining government facilities.
Airboat means a vessel that is supported by the buoyancy of its hull and powered by a propeller or fan above the waterline. This definition should not be construed to mean a "hovercraft," that is supported by a fan-generated air cushion.
Aircraft means a device that is used or intended to be used for human flight in the air, including powerless flight.
Archeological resource means material remains of past human life or activities that are of archeological interest and are at least 50 years of age. This term includes, but shall not be limited to, objects made or used by humans, such as pottery, basketry, bottles, weapons, weapon projectiles, tools, structures or portions of structures, pit houses, rock paintings, rock carvings, intaglios, or any portion or piece of the foregoing items, and the physical site, location or context in which they are found, or human skeletal materials or graves.
Authorized emergency vehicle means a vehicle in official use for emergency purposes by a Federal agency or an emergency vehicle as defined by State law.
Authorized person means an employee or agent of the National Park Service with delegated authority to enforce the provisions of this chapter.
Bicycle means every device propelled solely by human power upon which a person or persons may ride on land, having one, two, or more wheels, except a manual wheelchair.
Boundary means the limits of lands or waters administered by the National Park Service as specified by Congress, or denoted by presidential proclamation, or recorded in the records of a state or political subdivision in accordance with applicable law, or published pursuant to law, or otherwise published or posted by the National Park Service.
Camping means the erecting of a tent or shelter of natural or synthetic material, preparing a sleeping bag or other bedding material for use, parking of a motor vehicle, motor home or trailer, or mooring of a vessel for the apparent purpose of overnight occupancy.
Carry means to wear, bear, or have on or about the person.
Controlled substance means a drug or other substance, or immediate precursor, included in schedules I, II, III, IV, or V of part B of the Controlled Substance Act (21 U.S.C. 812) or a drug or substance added to these schedules pursuant to the terms of the Act.
Cultural resource means material remains of past human life or activities that are of significant cultural interest and are less than 50 years of age. This term includes, but shall not be limited to, objects made or used by humans, such as pottery, basketry, bottles, weapons, weapon projectiles, tools, structures or portions of structures, or any portion or piece of the foregoing items, and the physical site, location, or context in which they are found, or human skeletal materials or graves.
Developed area means roads, parking areas, picnic areas, campgrounds, or other structures, facilities or lands located within development and historic zones depicted on the park area land management and use map.
Director means the Director of the National Park Service.
Dive flag means a flag not less than 12 inches square, red in color, with a white stripe running diagonally from the top of the staff to the opposite lower corner. The white stripe shall be one-fifth the width of the flag.
Downed aircraft means an aircraft that cannot become airborne as a result of mechanical failure, fire, or accident.
Firearm means a loaded or unloaded pistol, rifle, shotgun or other weapon which is designed to, or may be readily converted to, expel a projectile by the ignition of a propellant.
Fish means any member of the subclasses Agnatha, Chondrichthyes, or Osteichthyes, or any mollusk or crustacean found in salt water.
Fishing means taking or attempting to take fish.
Flat wake speed means the minimum required speed to leave a flat wave disturbance close astern a moving vessel yet maintain steerageway, but in no case in excess of 5 statute miles per hour.
Harbor means a natural or artificially improved body of water providing protection for vessels, which may include anchorage, mooring or docking facilities.
Hunting means taking or attempting to take wildlife, except trapping.
Legislative jurisdiction means lands and waters under the exclusive or concurrent jurisdiction of the United States.
Manned submersible means any vessel that carries or is capable of carrying passenger(s) within the confines of the vessel below the surface of the water.
Manual wheelchair means a device that is propelled by human power, designed for and used by a mobility-impaired person.
Motorcycle means every motor vehicle having a seat for the use of the rider and designed to travel on not more that three wheels in contact with the ground, but excluding a tractor.
Motorized wheelchair means a self-propelled wheeled device, designed solely for and used by a mobility-impaired person for locomotion, that is both capable of and suitable for use in indoor pedestrian areas.
Motor vehicle means every vehicle that is self-propelled and every vehicle that is propelled by electric power, but not operated on rails or upon water, except a snowmobile and a motorized wheelchair.
National Park System (Park area) means any area of land and water now or hereafter administered by the Secretary of the Interior through the National Park Service for park, monument, historic, parkway, recreational, or other purposes.
Net means a seine, weir, net wire, fish trap, or other implement designed to entrap fish, except a hand-held landing net used to retrieve fish taken by hook and line.
Nondeveloped area means all lands and waters within park areas other than developed areas.
Operator means a person who operates, drives, controls, otherwise has charge of or is in actual physical control of a mechanical mode of transportation or any other mechanical equipment.
Other Federal reservations in the environs of the District of Columbia means Federal areas, which are not under the administrative jurisdiction of the National Park Service, located in Arlington, Fairfax, Loudoun, Prince William, and Stafford Counties and the City of Alexandria in Virginia and Prince Georges, Charles, Anne Arundel, and Montgomery Counties in Maryland, exclusive of military reservations, unless the policing of military reservations by the U.S. Park Police is specifically requested by the Secretary of Defense or a designee thereof.
Pack animal means horses, burros, mules or other hoofed mammals when designated as pack animals by the superintendent.
Park area. See the definition for National Park System in this section.
Park road means the main-traveled surface of a roadway open to motor vehicles, owned, controlled or otherwise administered by the National Park Service.
Permit means a written authorization to engage in uses or activities that are otherwise prohibited, restricted, or regulated.
Person means an individual, firm, corporation, society, association, partnership, or private or public body.
Personal watercraft refers to a vessel, usually less than 16 feet in length, which uses an inboard, internal combustion engine powering a water jet pump as its primary source of propulsion. The vessel is intended to be operated by a person or persons sitting, standing or kneeling on the vessel, rather than within the confines of the hull. The length is measured from end to end over the deck excluding sheer, meaning a straight line measurement of the overall length from the foremost part of the vessel to the aftermost part of the vessel, measured parallel to the centerline. Bow sprits, bumpkins, rudders, outboard motor brackets, and similar fittings or attachments, are not included in the measurement. Length is stated in feet and inches.
Pet means a dog, cat or any animal that has been domesticated.
Possession means exercising direct physical control or dominion, with or without ownership, over property, or archeological, cultural or natural resources.
Power-driven vessel means any vessel propelled by machinery.
Practitioner means a physician, dentist, veterinarian, scientific investigator, pharmacy, hospital or other person licensed, registered or otherwise permitted by the United States or the jurisdiction in which such person practices to distribute or possess a controlled substance in the course of professional practice.
Public use limit means the number of persons; number and type of animals; amount, size and type of equipment, vessels, mechanical modes of conveyance, or food/beverage containers allowed to enter, be brought into, remain in, or be used within a designated geographic area or facility; or the length of time a designated geographic area or facility may be occupied.
Refuse means trash, garbage, rubbish, waste papers, bottles or cans, debris, litter, oil, solvents, liquid waste, or other discarded materials.
Regional Director means the official in charge of a geographic area of the National Park Service.
Sailing vessel means any vessel under sail provided, if propelling machinery is fitted, it is not being used.
Secretary means the Secretary of the Interior.
Services means, but is not limited to, meals and lodging, labor, professional services, transportation, admission to exhibits, use of telephone or other utilities, or any act for which payment is customarily received.
Sewage means human body waste or the waste from a toilet or other receptacle intended to receive or retain body waste.
Smoking means the carrying of lighted cigarettes, cigars or pipes, or the intentional and direct inhalation of smoke from these objects.
Snowmobile means a self-propelled vehicle intended for travel primarily on snow, having a curb weight of not more than 1000 pounds (450 kg), driven by a track or tracks in contact with the snow, and steered by ski or skis in contact with the snow.
State means a State, territory, or possession of the United States.
State law means the applicable and nonconflicting laws, statutes, regulations, ordinances, infractions and codes of the State(s) and political subdivision(s) within whose exterior boundaries a park area or a portion thereof is located.
Superintendent means the official in charge of a park area or an authorized representative thereof.
Take or taking means to pursue, hunt, harass, harm, shoot, trap, net, capture, collect, kill, wound, or attempt to do any of the above.
Traffic means pedestrians, ridden or herded animals, vehicles, and other conveyances, either singly or together while using any road, trail, street or other thoroughfare for purpose of travel.
Traffic control device means a sign, signal, marking or other device placed or erected by, or with the concurrence of, the Superintendent for the purpose of regulating, warning, guiding or otherwise controlling traffic or regulating the parking of vehicles.
Trap means a snare, trap, mesh, wire or other implement, object or mechanical device designed to entrap or kill animals other than fish.
Trapping means taking or attempting to take wildlife with a trap.
Underwater diving means the use of any apparatus, whether self contained or connected to a distant source of air or other gas, whereby a person wholly or partially submerged in water, can obtain or reuse air or any other gas or gasses for breathing without returning to the surface of the water. Underwater diving would include, but is not be limited to use of SCUBA, surface supplied air, mixed gas, or re-breathers.
Underway means when a vessel is not at anchor, moored, made fast to the shore or docking facility, or aground.
(3) Bows, crossbows, spear guns or any implement capable of discharging a missile or similar device by means of a loading or discharging mechanism, when that loading or discharging mechanism is not charged or drawn.
Un-manned submersible means any device operated by remote control, used or capable of being used, to search or collect below the surface of the water. This definition does not apply to a device being used lawfully for fishing.
Vehicle means every device in, upon, or by which a person or property is or may be transported or drawn on land, except snowmobiles and devices moved by human power or used exclusively upon stationary rails or track.
Vessel means every description of watercraft, or other artificial contrivance used, or capable of being used, as a means of transportation on the water. This definition does not apply to a seaplane on the water.
Wildlife means any member of the animal kingdom and includes a part, product, egg or offspring thereof, or the dead body or part thereof, except fish.
(b) In addition to the definitions in paragraph (a), for the purpose of the regulations contained in parts 3 and 7 of this chapter, the definitions pertaining to navigation, navigable waters and shipping enumerated in title 14 United States Code, title 33 Code of Federal Regulations, title 46 Code of Federal Regulations, title 49 Code of Federal Regulations, the Federal Boating Safety Act of 1971, and the Inland Navigational Rules Act of 1980, shall apply for boating and water activities.


text:
Q: ARIA live regions in OS X Voiceover I'm working on a web-based interactive-fiction text-adventure system, like this one.
http://eblong.com/zarf/glulx/quixe/quixe/play-remote.html?story=stories/Advent.ulx.js
The main section of the window, the "transcript," is a
 with these ARIA settings.

It works pretty well in iOS Voiceover. A sample interaction goes like this:

[two finger swipe up, Voiceover reads the whole page]
  "... and down a gully."
  [swipe right] Greater than. Text field. Double tap to edit.
  [double tap, type E and press return] E. Inside Building. You are inside a building, a well house for a large spring. There are some keys on the ground here. There is tasty food here. There is a shiny brass lamp nearby. There is an empty bottle here. Greater than.
  [double tap, type "get lamp", then return] Greater than. Get lamp. Taken. Greater than.

The "greater than" could probably have a nicer ARIA label ("command prompt"), but the point is that it's conversational. The user types something, Voiceover repeats it back to you, and then reads aloud the text adventure's response. Then you say something, then the game responds. That's the core loop of the game.
On OS X El Capitan 10.11.5 Safari 9.1.1, it doesn't work correctly. Initially it just focuses on the text field, not reading any of the text on the page, but at least I can page through it with VO arrows. Here's what I hear when I interact:

[type E and press return] E. Inside Building. You are inside a building, a well house for a large spring. There are some keys on the ground here.

At that point, Voiceover stops talking, which is incorrect, because it should tell me about all of the other stuff in the room.

[type "get lamp" and press return] Greater, edit text.

It's supposed to say "Taken." Continuing to interact with the game, Voiceover refuses to read any more words from the transcript unless I manually navigate to them with VO arrows.
I tried to make a reduced test case like so:
<!DOCTYPE html>

Here's some text.

<form><input name=prompt></form>

If you type something in the input box, your message appears in the window, as well as a randomly selected quotation. When I try to read this in iOS Voiceover, it works great, reading back what you type and then reading the new quotation. On OS X Voiceover, it keeps reading and re-reading the entire page.
Are my ARIA attributes configured correctly? (Is this a bug on Apple's side?)


After choosing 2 flop movies (bewakoofiyan and nautanki saala); Ayushman Khurana just saved his reputation as an emerging talented actor of Bollywood.
Hawaaizada, is a story of an Indian scientist Shivkar Bapuji Talpade who was supposed to have constructed aeroplane 8 years before Wright brothers did. The film also elucidates the strategies that British Government used to suppress Indian talent and intellect. Hawaaizada talks about the hurdles and challenges that this unconventional idea had to go through. The film is set in Bombay of 1895.
The trailer reveals an intriguing story of the journey that this undiscovered genius of India had to make in order to construct his aircraft and fly it.However, this is just a hypothesis right now but owing to its mythic quality, this story is even more fascinating.
The YouTube video of the official trailer of Hawaaizada has crossed 10 lakh views. Ayushman has sported a subtle, nerdy lookfor the role. The actor is very excited for the release of his movie. He said "So, I think there was no plan, but, yes, this will be an image change by default because I was playing quintessential north Indian guy till now and this time I am playing a Maharashtrian,".
Khurana has changed his look for the movie and is looking quite convincing in the trailer. Pallavi sharda, Mithun Chakrobarty and Naman Jain are also looking impressive in their supporting role. The trailer promises us a well directed, perfectly acted and creatively written story. Dialogues and background music are alluring.
Directed by Vibhu Virendra Puri, Hawaaizada ventures into the dreams that Shivakar Talpade built and the pain he took to make it come true. If you are interested in History, Science, Indian nationalism or Bollywood; this movie calls for all of you.
Ayushman Khurana released his first look on Twitter and the people responded really well by showering positive tweets about the movie. Pallavi Sharda , the Australian Indian actor is quite convincing in the role of a typical Marathi girl, who is the love interest of Khurana. Sharda's portrayal of a girl who journeys along with the scientist himself seems to be realistic, we just hope she has an important part to play in the movie & is not a mere showpiece.
The trailer successfully generates a sense of pride for our country and its delightful heritage. We hope this movie turns out to be as authentic and captivating as the trailer is.
The movie which was formerly named as "Bombay Fairytale" releases on 30th January, tactfully ignoring a date clash with Akshay Kumar's much sought after film "Baby".


Product Range > Vidyut Carbon Products Pvt. Ltd.
Motors, Generators and Exciters used in different Industries like Power, Steel, Textile, Cement, Sugar, Tyre, Ships, Mining, Ceramic etc.
Synchronous, Asynchronous & Slip Ring Induction Motors & Alternators.
Dynamos, Alternators, Generators, Starters, Wiper & different Drive Motors etc.
Turbo Generator Slip Ring, Exciter, Emergency Jack Oil Motors, Earthing.
H.P. Motors for Mixies, Grinders, Water Pumps etc.
Grinders, Drills, Stone Cutting M/c etc.
Drills and different Hand Tools etc.


I wonder where all the dreads, tattoos, and piercing tourist and travelers went, they for sure are not in South Korea.
I have yet to hear some person who hates his father, tell me how they also hate their country here in South Korea. The normal anti-USA, anti-Anything, the totally illogical and childishly fashionable group are not here in South Korea.
This is great, like a breath of fresh thinking, people doing their own dreams and not complaining about other people.