East Liverpool Historical Society
The Bells: First Family of Potter Football 2
Unless otherwise indicated all pictures and material in this article are from the Jeannette Bell Collection.
Bob Duffy Review Sports Editor.
Janet, Jeannette and Jerry Bell.
Jerry Bell earned letters for varsity football for 1958-1961 and at least one letter for track in 1960.
Jerry Bell was named to the 1961 All-County Second Team as well as a All-Eastern Ohio Honorable Mention Choice.
The various schools the Potters played got a bit of a break from hearing Bells for awhile. However, that wouldn't last.
Mid to late 1970's
Johnny Bell, Gene Bell Jr, Jerry Browne, Less Browne.
Gene Bell Jr. (1975) won a spot All-County First team as a Defensive back. He had six interceptions that year.
Bell, a quick defensive back who supported the run, was an opponent's best wide receiver one-on-one that is, he caught everything that came his way. Bell was named the area's Defensive Player of the Year, as well as First Team on both the Columbiana County and OVAC honoree's list, along with first team All-State. Little wonder that he went on to a stellar career at the University of Michigan, another great member of the fabled Bell family to excel at ELHS. WE ARE THE POTTERS, 100 Years of East Liverpool High School Football. Frank "Digger" Dawson
Some of the fun examples from 1976 that involved members of the Bell family were:
Senior Johnny Bell -- also the son of a ex Potter -- provided the Potters with speed as he rushed for 82 yards in 21 carries and broke a 75-yard punt return for the second TD of the game in the season opening victory against Youngstown East. WE ARE THE POTTERS, 100 Years of East Liverpool High School Football. Frank "Digger" Dawson
Games 3 and 4 of that year were cancelled because of a teachers Strike, THe next game played was against Alliance.
Jerry Browne & Less Browne
Less and Mattie's first child was Edna (Bell) Browne. Her and her two sons, Jerry and Less Browne.
The man of the hour was Sophomore punt Returner Less Browne, whose whose special teams efforts that evening were highlighted by a 64-yard punt return. WE ARE THE POTTERS, 100 Yeears of East Liverpool High School Football. Frank "Digger" Dawson
The Potters beat Alliance 7-0.
In game nine of that year against Salem:
On its first play from scrimmage, East Liverpool came alive when DeSarro hit tight end Jerry Browne on a 57 yard scoring pass, knotting the game at 7-7. John Bell then followed his blockers for a 35-yard touchdown gallop at just 4:18 into the first quarter. WE ARE THE POTTERS, 100 Years of East Liverpool High School Football. Frank "Digger" Dawson
Lightning-fast Less Browne then demonstrated his skills to the thousands of fans in attendance at Patterson Field when he fielded a Salem punt at his own 30, reversed his field back to his own 15, fumbled, recovered and then took off up field. Before anyone could blink an eye, Browne had gone 85 yards for the touchdown. WE ARE THE POTTERS, 100 Years of East Liverpool High School Football. Frank "Digger" Dawson
For Jerry Browne, it was the end of a great career at ELHS. He received both the Evening Review MVP trophy and the Bill Booth Award at the banquet held at the high school cafeteria following the season. The 6-foot-2, 215- pounder went on to play tight end for the Wolfjack of North Carolina State. WE ARE THE POTTERS, 100 Years of East Liverpool High School Football. Frank "Digger" Dawson
Washington, Bell Claim births on All-Ohio Squad.
Four Potters Gain Mention
Lewis Browne, Janet & Jeannette Bell, Less Browne.
While still at East Jr. high School.
Speedster Less Browne, who went on to set the all-time Canadian professional league interception record holds the ELHS record for the most kick returns for touchdowns with eight. Potterssportsonline, Frank "Digger" Dawson
https://www.facebook.com/pages/Less-Brown/110260882336399
Less Browne would go on the Colorado State to play football. WE ARE THE POTTERS, 100 Yeears of East Liverpool High School Football.
To Date (Nov. 2011) six members of the Bell family have been inducted into the East Liverpool High School Athletic Hall Of Fame:
Ernie Bell, Tom Bell, Gene Bell, Charlie Bell, Les Browne and Jerry Browne.
Continue to ELHS Football Records
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Stuart O'Grady, 2008
oil on canvas	(support: 135.7 cm x 136.0 cm)
Stuart O’Grady OAM (b. 1973) was regarded as one of the peloton’s most aggressive and experienced hardmen. Born in Adelaide, O’Grady started out as a track cyclist and was eighteen when he won silver in the team pursuit at the Barcelona Olympics. Part of the squad that triumphed in the same event in the 1993 and 1995 world championships, he scored two bronze medals in Atlanta in 1996 and became an Olympic gold medalist in Athens in 2004 as one half of the combination that won the madison. By this time, O’Grady had also branched into road racing, competing in his first Tour de France in 1998 and wearing the yellow jersey for three stages. Among his numerous other achievements, in 2007, he became the first Australian to win a European one day classic when he took out the race nicknamed ‘The Hell of the North’, the 260-kilometre Paris to Roubaix. He retired from professional cycling within days of completing his seventeenth Tour de France, this record-equalling achievement tarnished by his admission of having once participated in the doping practices revealed to have been prevalent in the sport during the 1990s.
Matthÿs Gerber (b. 1956) was born in the Netherlands and has lived in Australia since 1972. Drawing on the modes of representation used throughout the history of European painting, he has produced a diverse body of work ranging from representational landscapes to abstraction. Gerber is a senior lecturer at the Sydney College of the Arts.
Commissioned 2008
Accession number: 2008.110.2
Matthys Gerber (age 52 in 2008)
Stuart O'Grady (age 35 in 2008)
1. Robbie McEwen, 2008. 2. Cadel Evans, 2008. 3. George Tjungurrayi, 2002. All Matthys Gerber.
Winning in technicolor
Magazine article by Alistair McGhie, 2009
Alistair McGhie writes about the portraits of three of Australia's top professional cyclists: Cadel Evans, Stuart O'Grady and Robbie McEwen painted by Matthys Gerber.
Two painters
Magazine article by Dr Christopher Chapman, 2007
Chris Chapman explains how Matthys Gerber bridges the gap between abstraction and portraiture.


Posted by Eat Play Sleep September 27, 2014
Canadian Museum for Human Rights opens in Winnipeg, Manitoba
Canadian Museum for Human Rights - Winter 2014 - ©Aaron Cohen Photos/CMHR
The Canadian Museum for Human Rights opens to the public in Winnipeg on September 27, 2014. As Canada's first national museum built since 1967, and the first established outside the capital city of Ottawa, the museum's grand opening celebration on September 20 was greeted with much fanfare and controversy (CTV National News).
I first learned about the new museum at Manitoba House during the 2010 Winter Olympics in Vancouver. A year later, while in Winnipeg following a trip to Churchill, I saw it under construction. Built at a cost of $351 million -- with funding by private donations and public contributions -- it rises from the ground at the Forks of the Red and Assinboine rivers. It sits on Treaty One land and the Metis homeland, a meeting place for thousands of years.
The museum was designed by Antoine Predock of Albuquerque, New Mexico. The American architect's notable projects include the La Luz community in Albuquerque, Tang Teaching Museum and Art Gallery at Skidmore College and Petco Park for the San Diego Padres. Designed to resemble a mythic mountain surrounded by a massive glass cloud, it includes:
One kilometer (.6 mile) of glowing white alabaster ramps where visitors will take "a journey of light through the darkness"
100-meter shining Tower of Hope (equivalent to a 23-story building)
Interior Garden of Contemplation that features basalt rock, water and greenery
The goal of the museum is "to enhance public understanding of human rights, promote respect others and encourage reflection and contemplation." The 11 galleries were designed by Ralph Appelbaum Associates and include:
Indigenous Perspectives
Canadian Journeys
Protecting Rights in Canada
Examining the Holocaust
Turning Points for Humanity
Actions Count
Rights Today
WHY WINNIPEG?
"The CMHR stands as the first national museum built outside the National Capital Region in Ottawa. It sits on a historic site, surrounded by a city with an inspiring human rights legacy -- from the labour rights struggle of the 1919 Winnipeg General Strike to Nellie McClung's fight for women's right to vote, defence of French-language rights, the push for Aboriginal self-determination ... and so much more. Winnipeg is a city of diversity, home to the country's largest urban Aboriginal population, immigrants from around the globe, and the largest French-speaking community in Western Canada. It boasts globally-inspired cuisine, world-class arts organizations and vibrant ethnic festivals. It is also a growing centre of human rights scholarship at its four universities." Canadian Museum for Human Rights
More About Winnipeg | By Sue Frause
Winnipeg's St. Boniface: Western Canada's largest French-speaking community
Winnipeg's St. Boniface Cathedral: Provincial Heritage Site
Winnie the Pooh hails from Winnipeg
Labels: Canada Cathedrals Manitoba Museums Ottawa Winnipeg
Location: Winnipeg, MB, Canada


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Al Guarnieri Receives Harold P. Josephson Award
Charlotte, NC – Al Guarnieri, Partner in Parker Poe’s Charlotte office, received the Harold P. Josephson Award from the World Affairs Council of Charlotte (WACC) on Wednesday, April 20th 2016. The honor is in recognition for his significant contributions to the Council and the international life of the community.
Al is former Director of the World Affairs Council of Charlotte and has nearly 30 years of experience in international business, site selection/economic development and mergers and acquisitions. He represents a range of U.S. and foreign corporations and has particular experience with manufacturing and distribution companies. He assists companies with their investments and expansions in the U. S., out-bound investments and structuring, and domestic and cross-border mergers and acquisitions.
Mr. Guarnieri is the Director of the Charlotte Chapter of the American Council on Germany and serves on the leadership team of the German American Chamber of Commerce, North Carolina Chapter. He also frequently speaks on international business issues.
About The World Affairs Council of Charlotte (WACC)
The World Affairs Council of Charlotte (WACC) was founded in 1983 as an outreach program of UNC Charlotte and its Office of International Programs. As a nonprofit, nonpartisan organization, it is supported by private funding from individual and corporate member dues and contributions.
As a regional center for education and discussion of world affairs, the WACC seeks to provide leadership for global thinking, believing that a broad perspective is necessary for effective competition in the global economy and for responsible citizenship in the increasingly interdependent political world.
The WACC is a member of the World Affairs Council of America and together with approximately 100 other such World Affairs Councils and affiliates across the country, our mission focuses on improving international education and encouraging citizens to participate in the national debate on world affairs.
Parker Poe Adams & Bernstein LLP has approximately 200 lawyers in seven offices located in major markets across North Carolina, South Carolina, and Georgia. The firm provides legal counsel to large commercial and public organizations on , corporate, litigation, tax and regulatory matters. For more information, please visit www.parkerpoe.com.
Albert E. Guarnieri
© Copyright 2020 Parker Poe Adams & Bernstein LLP. Attorneys & Counselors at Law


Taekwondo: The 'Sport' of Mastering Self-Control
by John Donovan Jun 12, 2019
Taekwondo features dramatic, aerial, jumping, spinning kicks, whereas karate doesn't. vm/Getty Images
The first bit of wisdom to pass along about the fascinating and almost absurdly intricate Korean martial art of taekwondo is this: It's pronounced TAY-kwon-dough. Not TIE-kwon-dough. TAY.
That might be the easiest lesson ever about taekwondo, which has been part of the Olympics since 2000 even as traditionalists fiercely insist it's something much more than mere sport. To the traditional, committed practitioner of taekwondo — to a taekowndoist — it is nothing less than a way of life.
"It's a skill ... it's an education. It's not just simply entertainment," Grandmaster Doug Cook, the president and CEO of the United States Taekwondo Association, says. He owns and operates a dojang in Warwick, New York, where he teaches traditional taekwondo and the development of a personal ki, or internal energy. "When people begin, they think they're just going to come in and do a few kicks and punches. Like kickboxing. Just kind of lose some weight. But they realize pretty quickly that the techniques require a lot of effort and a lot of practice, and they need to come consistently.
"You have to start from zero and learn the dynamics, the physics of the martial arts, the mindset, the metaphysics of the martial arts. It's far, far deeper than most people think."
A Brief History of Taekwondo
The term taekwondo — remember, it's TAY-kwon-do — is often translated many ways. Simply, it is defined as "striking with the foot and hand." The suffix do is used to define a way or a discipline. Or, as some people see it, a way of enlightenment, a way of life.
The martial arts — which began as a means of self-defense, growing through hand-to-hand combat on battlefields — can be traced back thousands of years. Taekwondo's roots are much more recent.
After the Korean peninsula was invaded by Japan in World War II and was bombarded by foreign forces in the Korean War, the martial arts in Korea — split into many different schools and styles, and influenced by karate, judo and what we know as kung fu, among other martial arts — looked to unify. The various factions finally settled on taekwondo, a term not coined until 1955 and not accepted until the newly formed Korean Taekwondo Association did so in 1965.
Since then, some revisionist history touting taekwondo's ancient Korean roots — told by nationals looking to make a claim for a true Korean martial art — has taken hold. But it's not all accurate.
From a 2016 paper written by two professors at Youngsan University in Yangsan City, South Korea, Udo Moenig and Kim Minho, in the journal Acta Koreana:
In the last two decades, taekwondo's historical claims have been universally questioned, but still, the tales of taekwondo's indigenous origins from Korea persist. The narratives have been propagated by the taekwondo establishment and popular culture as taekwondo's tradition for such a long time that it is difficult to correct the storyline. Moreover, Korea's sensitive political relationship with Japan, which is tied to historical and territorial disputes, nationalistic sentiments, and national pride, makes it almost impossible for the Korean taekwondo community to change the narrative and finally acknowledge taekwondo's roots in Japanese karate.
How Taekwondo Differs from Karate
Because of karate's unmistakable influence on taekwondo, the two are often confused. They are both considered hard-style martial arts, Cook explains, as opposed to soft-style martial arts like aikido or tai chi.
"Soft-style martial arts are generally used, in a sense, where you redirect an opponent's negative energy, or belligerent energy, and throw them off balance and then apply joint locks or throws. You're blending with your attacker," he says. "In hard-style martial arts, you're doing striking, kicking and punching, fast and hard, penetrating power, rather than just blending."
The difference between karate and taekwondo is the difference between hand — the word karate has its base in the Japanese character for hand — and foot. Cook explains it this way:
"One word, and that's 'kicking.' Taekwondo features dramatic, aerial, jumping, spinning kicks whereas karate never features anything like that. It's mainly very low kicks, very few kicks."
Sport vs. Tradition
Many people know taekwondo only as an Olympic oddity. In that type of competition, the goal is to land as many kicks and punches to the torso and head of the opponent. At the end of three rounds, the player with the most points wins.
Scoring is simple.
One point for a basic attack to the opponent's torso
Two points for a spinning kick to the opponent's torso
Three points for a kick to the head
But the drive to make taekwondo more accepted internationally — often by those who want to lift Korea's worldwide image through recognition of the sport — may be hurting traditional taekwondo.
To traditionalists like Cook, the sport of taekwondo is almost unrecognizable.
"The way the sport of taekwondo is executed these days is really an atrocious attempt at sport. They just stand there and jump up and down for five or six seconds, or 30 seconds, as much as that, doing nothing. And then one person will try to get a kick in," says Cook, who has authored four books on taekwondo. "All the really skillful techniques that have been carried across taekwondo for decades have been forfeited now just for simple little taps. It's what we call 'foot tag.'"
Rather than settling for points or trying to win at all costs, those who practice traditional taekwondo follow five tenets:
Indomitable spirit
Those tenets, the belief that taekwondo is built on more than winning a medal, is what separates sport from traditionalists. "None of us, probably, will ever face hand-to-hand combat on the battlefield," Cook says. "So when we're learning this, people sometimes ask, 'Why am I doing this?'
"Physically, you will be able to defend yourself and your loved ones. But, really, what it's doing is building up that character. And that's what you get in the 21st century as a modern-day warrior."
NOW THAT'S INTERESTING
Aside from taekwondo, judo — based on Japanese jujitsu and once practiced by samurai — is the only other martial art now represented at the Olympics. It began in the 1964 Games and has been in every Summer Olympics since 1972. (Women have participated since 1982.) In the 2020 Games in Tokyo, karate will make its debut.
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Illustration by: Rebekka Dunlap
Europe's Bitter #MeToo Debate: Bardot, Bertolucci and the "Threat of Change"
by Scott Roxborough and Rhonda Richford
May 03, 2018, 6:00am PDT
With Catherine Deneuve calling out the anti-harassment movement as "puritanical" and Bertolucci backing Kevin Spacey, insiders blame the continent's "Old Country" culture: "Everything that is new is scary."
Last October, when Italian actress and director Asia Argento first spoke out against Harvey Weinstein, accusing the Hollywood producer of raping her in 1997 when she was 21, she probably expected the European film community to stand behind her. American stars who had come forward to tell their stories of harassment and sexual violence — Rose McGowan, Ashley Judd, Mira Sorvino, Gwyneth Paltrow and Angelina Jolie — had been hailed as heroes, praised for daring to break the silence around a system that fostered and perpetuated abuse.
Not so in Italy.
Instead of praising her, Italian media piled on Argento, with commentators both male and female rushing to defend Weinstein and condemn the actress. Former journalist and Italian MP Renato Farina said the assaults described by Argento were "prostitution, not rape," while Vittorio Feltri, editor in chief of the newspaper Libero, said that if anything, Argento should be thankful to Weinstein for forcibly performing oral sex on her. "I don't believe Asia," said French director Catherine Breillat in a blunt interview with the Murmur podcast. Breillat, who collaborated with Argento on the 2007 drama The Last Mistress, went on to call the actress a "traitor" and a "mercenary" and accused her of "semi-prostitution" in her relationship with Weinstein.
Perhaps the most telling moment came during Rome's Women's March on Jan. 20. Argento had invited her colleagues — Italian actresses, directors and producers — to join her, but when the day came, she marched alone, the sole representative of the Italian film industry.
Argento's treatment came despite the fact that the European film industry prides itself on being woke. Cinema on the continent is seen primarily as an artistic (not commercial) activity, and the industry likes to project a common front of a socially, and sexually, liberal community. Attacks on conservative values or right-wing politics are de rigueur. It's impossible, for example, to imagine an anti-immigration movie getting into any of Europe's major film festivals. Directors and actors rarely miss a chance to bash far-right leaders like France's Marie Le Pen or Hungarian Prime Minister Victor Orban, not to mention Donald Trump.
Hollywood might be sexist, racist and misogynist, many in the European industry would argue, but not us progressive continentals. Now #MeToo, with its accusations of systematic bias and abuse, threatens that self-image. A Europe that is accustomed to taking the moral high ground is being forced to question its own power structures. And the debate about how to move forward in Europe is far more contentious than in the U.S., where the Time's Up and #MeToo movements created a cultural flashpoint that demanded immediate change.
The #MeToo movement initially found strong resonance in Europe. A French #MeToo hashtag, #BalanceTonPorc, or #SquealOnYourPig, went viral. Stars attending the Cesar Awards, France's equivalent of the Oscars, wore white ribbons in solidarity with victims of abuse.
But within the local industry, the movement also sparked a backlash. French icons Catherine Deneuve and Brigitte Bardot slammed the movement — Bardot labeled it "hypocritical and ridiculous" and Deneuve signed an open letter to newspaper Le Monde calling #MeToo a "puritanical" witch hunt that "far from helping women to empower themselves … actually serves the enemies of sexual freedom."
Deneuve backtracked on some of the comments in the ensuing uproar, but the argument that #MeToo represents a new era of intolerance was picked up by the likes of Austrian director Michael Haneke (Amour) and German actress Hanna Schygulla (The Marriage of Maria Braun). "When I started making films, [German director Rainer Werner] Fassbinder slapped me in the face and said I had to take it," Schygulla said at the Berlin Film Festival in February. "I know that there is a taboo about this kind of thing now." On April 29, Italy's Bernardo Bertolucci said Ridley Scott should be "ashamed" of buckling under #MeToo pressure last year and replacing Kevin Spacey, after he was accused of sexual assault by more than a dozen men, with Christopher Plummer in All the Money in the World.
Audrey Clinet, founder of EROIN, a French group that promotes female directors, points to a key cultural difference between how the U.S. and Europe approach thorny issues like race, gender and equality. The U.S., through its civil rights and women's liberation movements, has a history of challenging the status quo that simply doesn't exist in Europe (in France, for instance, it's illegal to even ask for racial info when gathering census statistics).
"In France, we don't talk about gender," observes Clinet. "It's not as accepted as it is in the U.S. … where you can speak about gender and ethnicity and it's not a problem — where, in fact, [talking about it is] seen as a good thing," she says. "My project was not supported by any women's groups [in France], and when we tried to do a #MeToo movement during the Cesars, no one called me back. Europe is called the Old Country, and I think that is true. Everything that is new is scary."
Clinet sees a clear generational gap in Europe between younger women and actresses who came of age in the 1960s, like Bardot and Deneuve, when "feminism" meant, primarily, sexual liberation. "Within the younger generation in France, there is a really strong feminist movement, and the older generation is maybe further behind," says British actress Gemma Arterton, who has appeared in such French films as 2014's Gemma Bovery. "The people that I associate with in France and the French cinema industry are completely going for a gender balance. It's just that there's a big disparity between the generations."
European cinema's old guard, this argument goes, is still fighting the battles of the 1960s against their parents' puritanical ways and missing the point of #MeToo as a movement to empower women. "It seemed out of touch," says Rebecca Zlotowski, co-president of French directors group SRF, about the Deneuve letter. "They were defending their right to be spanked or whipped in bed while the whole world was finally taking a stand against torture."
Many in the industry also point to the lack of a European Harvey Weinstein. "[Weinstein] was an earthquake in the U.S., and we didn't have that kind of moment," says Tonie Marshall, director of the 1999 feature Venus Beauty Institute and the only woman to have won a Cesar for directing. "Here and there, producers and directors have maybe done some inappropriate actions, but we haven't had someone that powerful," with the influence to make or break a career in the way Weinstein did. Without a poster boy for #MeToo, the European industry has found it easier to dismiss the issue as America's problem.
Perhaps there is no equivalent to Weinstein in Europe because its industry is fundamentally different from Hollywood. In Europe, films are financed primarily by the state with tax subsidies, grants and other programs. Many point to this more "objective" model as a reason why Europe doesn't have the same gender gap as Hollywood. According to USC's Annenberg Inclusion Initiative, only 4 to 5 percent of films in the U.S. were directed by women from 2007 to 2017. In France, however, the number was 23 percent from 2006 to 2016.
Another difference is the long tradition in Europe of the cult of the auteur — that's why the Cannes Film Festival continues to celebrate directors like Woody Allen, Roman Polanski and Lars von Trier, even as they are condemned for personal behavior some consider reprehensible or criminal. "As a cinephile, I will defend films to the bitter end, even if it means protecting them from the directors who made them," says Zlotowski. "There are legal and procedural ways to deal with crimes they may have committed, but their work as artists should be defended at all costs."
Notably, the reactions to #MeToo have differed across Europe. Swedish Film Institute head Anna Serner says she sees a difference between Northern Europe, especially Scandinavia, "where we've been talking about gender issues for a long time," and Latin nations Italy, Spain and France, "where women have internalized a stereotypical femininity as part of their identity" and may feel threatened by #MeToo. But Serner, who in three years achieved a 50-50 balance in public funding for female and male directors in Sweden (with no quota), sees another, more cynical reason behind the virulence of the European #MeToo pushback — money. "Because we have public funding, we control the industry — the threat of change is real. People know that and they're scared," she says. "That's why Europeans are fighting #MeToo: They know it could change everything. In the U.S., there's a lot of talk but no real action. Everyone can get behind #MeToo without having to worry it will change how business works."
Jordan Mintzer and Ariston Anderson contributed to this report.
This story first appeared in the May 2 issue of The Hollywood Reporter magazine. To receive the magazine, click here to subscribe.
Main Image: Illustration by: Rebekka Dunlap


Jerusalem - Al Quds
Jerusalem, as a holy city for Islam, Christianity, and Judaism, is one of the oldest continuously inhabited cities in the world. Archaeological excavations show the history of the city began over 5,000 years ago. Among its 220 historic monuments are the Al-Aqsa mosque and the Dome of the Rock, built in the seventh century, which stand as magnificent pieces of architecture. It is also home to the Church of the Holy Sepulchre, which houses Christ’s tomb...
The city has been known by different names through its history: Urusalim, Jebus, Aelia Capitolina, the City, Beit Al-Maqdis, and Al-Quds. Jerusalem’s sites and long history present an exceptional testimony to vanished civilizations: the Bronze Age, Iron Age, and the Hellenistic, Roman, Byzantine, Crusader, Umayyad, Abbasid, Fatimid, Ayyubid, Mameluk, Ottoman periods.
The old city of Jerusalem and its walls is one of the best-preserved medieval Islamic cities in the world. It is divided into four main quarters: the Muslim Quarter, the Christian Quarter, the Armenian Quarter and the Jewish Quarter. The old city has been home to many diverse cultures, which are reflected in the architecture and planning of the city and its sacred buildings, streets, markets, and residential quarters. Today, Jerusalem’s living traditions continue, making the city the heart of human history.
In 1982, Jerusalem was inscribed on the list of the cities of World Heritage in Danger by the Hashemite Kingdom of Jordan.
The Jerusalemites are most welcoming and your stay in the city will be enriched by meeting the various Palestinian communities of Jerusalem.
Al-Aqsa Mosque (Al-Masjid Al-Aqsa)
Also known as the al-Haram ash-Sharif (the noble sanctuary), the grand mosque includes in its compound the Dome of the Rock. This mosque is the third holiest shrine for Muslims, after the Kaaba in Mecca and the Prophet’s Mosque in Medina, Saudi Arabia. With rows of colonnades and gardens, the compound stretches over one-fifth of the Old City, occupying a vast area of 140,900 square meters. The mosque itself is silver-domed, and was built as a place of worship next to the Dome of the Rock. Originally built between 709-715 AD by Caliph Walid Ben Abdul Malik, al-Aqsa was reconstructed at least six times and very little of the original mosque remains in the present structure.
The Dome of the Rock (Qubbat As-Sakhra)
Situated in the Old City’s Muslim Quarter, It marks the spot where the Prophet Mohammed ascended into heaven following the miraculous journey of one night from Mecca to Jerusalem. known as the Israa and Mirag. It is also the oldest and most exquisite Muslim shrine in the world. Built at the end of the seventh century by the Umayyad Caliph Abdul Malik Ben Marwan, the mosque has a rectangular octagon exterior and a specular gold-covered dome.
Preserving the most holy sites of the death and resurrection of Jesus Christ, this church is the holiest of shrines for the world’s Christians. Situated in the Old City’s Christian Quarter, the church was first built in the fourth century by Constantine’s Mother Helena, over the site of a pagan temple built during the Roman period. Also re-built over successive generations, the present structure was built by the Crusaders in the twelfth century, and contains the last five Stations of the Cross. It also contains the Chapel of Golgotha where Jesus was crucified, the Sepulchre itself where Jesus was buried, and the Chapel of Mary Magdalene where the risen Christ first revealed himself.
The Garden Tomb
Located outside Jerusalem’s city walls and close to the Damascus Gate, the simplicity, beauty, and peaceful atmosphere of the Garden Tomb makes it a favourite spot for prayer and meditation.
Some Christians find worshipping near the rock-hewn tomb helpful as they seek to relive the crucifixion and resurrection experience, since it gives a clear picture of what the place of crucifixion and burial must have looked like at the time of Jesus.
Via Dolorosa (The Way of the Cross)
The traditional route that Jesus followed as he carried the cross from the Antonia fortress where he was condemned to death, to the Calvary, where he was crucified. The walk is commemorated in fourteen stations: two are located at Antonia, seven in the streets of Jerusalem, and the last five inside the Church of the Holy Sepulchre.
The Mount of Olives is located east of Jerusalem, across the Kidron Valley. From its heights a magnificent view of the Old City and a striking panorama as far as the Dead Sea and the mountains of Moab in the East can be seen.
Beyond its striking sunsets, the Mount of Olives is associated with some of the most important events in Jesus’ life. It was here that the man Christians believe to be the Son of God ascended to Heaven (the location of which is marked by the Chapel of Ascension), where he foretold the destruction of Jerusalem, taught his disciples the Lord’s Prayer (Pater Noster), and wept over Jerusalem on his way to the Holy City on Palm Sunday (Church of Dominus Flevit). Perhaps the most striking feature of the mount today is the Russian Orthodox Church of Saint Mary Magdalene, with its striking onion-shaped spires.
Garden of Gethsemane (Church of all Nations)
Located at the foot of the Mount of Olives, the Church of All Nations was originally built by the Byzantines in 379 AD over the place made holy by Jesus’ prayer and agony. The present church is considered one of the most beautiful in Jerusalem, and was built between 1919-1924. It is called the Church of all Nations, because sixteen nations contributed to its construction.
Today, the Garden of Gethsemane appears as it did more than 2,000 years ago, and within it are some of the world’s oldest olive trees. The garden was a spot favoured by Jesus, and one that served as a site for retreat and prayer, most notably where he spent his last night.
The Kidron Valley
The Kidron Valley separates the Mount of Olives from the City of Jerusalem. Jesus crossed the valley many times, including on the evening of Holy Thursday when he went with his disciples to Gethsemane. The ancient tombs of Absalom, Jehoshaphat, and Saint Zacharias are located along the Kidron Valley. Tombs of Christians, Muslims, Jews line the valley, as it is closely associated with the Day of Judgement.
The Tomb of the Virgin Mary
According to tradition, the Virgin Mary, who died in Jerusalem, was buried in the Kidron Valley. The Crusaders built the present church over the ruins of a Byzantine basilica to mark the place of the Virgin Mary’s tomb and her assumption.
Al-Azarieh (Bethany)
Located two miles east of Jerusalem on the eastern slope of the Mount of Olives, Bethany was the home of Lazarus and his two sisters, Mary and Martha, whom Jesus loved. The village has been known by the Arabic name of Lazarus since the fourth century, and it is where Jesus performed the great miracle of raising Lazarus from the dead.


NFL: The Philly Special – The Magic Never Fades
Football Sports
by Akarsh Shekhar December 22, 2018 0613
The Philly Special is one of the most majestic, beautiful and brilliant plays in NFL History. It has been immortalized on plaques, murals, t-shirts and tattoos. The most legendary instance of this play was in Super Bowl LII when the Philadelphia Eagles’ Trey Burton passed to Nick Foles for a touchdown on a 4th and Goal situation with 38 seconds left in the first half. That touchdown ended up being the difference in the game against the New England Patriots. Ironically, Patriots quarterback Tom Brady had dropped a pass from wide receiver Danny Amendola on a similar play a little earlier in the game.
If you’ve ever wondered about the origins and efficacy of this play, your curiosity is going to be satisfied today. Let’s start with the origins.
The Philly Special is usually attributed to Philadelphia Eagles head coach Doug Pederson. However, the play originated in the college football scene. In 2012, the University of Clemson ran a similar play where the quarterback Taj Boyd pretended to make adjustments at the line. The ball was then snapped to running back Andre Ellington who pitched it to wide receiver DeAndre Hopkins who threw it to quarterback Boyd for a successful 2 point conversion. Four years later, the NFL’s Chicago Bears ran the same play to success in a division rivalry game against the Minnesota Vikings.
The Philly Special is remarkably similar to another play, the Philly Philly. However, there are certain differences between the two. Philly Philly was coincidentally the aforementioned failed play run by the Patriots in Super Bowl LII. It requires 11 personnel on the offence with one tight end and one running back in the shotgun formation. The quarterback hands off to the running back who appears to be running a sweep but he flips the ball to a wide receiver running across the formation while the quarterback slips out for a pass down the sideline. Oddly enough, the Patriots ran the authentic Philly Special in 2015 in a loss against the Eagles, and it worked for a massive 36 yards gain by Tom Brady. Pederson wasn’t the Eagles’ head coach at that point of time but he might have picked up the play from that 2015 game. Earlier during the 2018-2019 season against the Tennessee Titans, the Patriots ran the Philly Philly on 3rd and 7 and Tom Brady stumbled on his own feet and fell short of getting a first down.
One might wonder , why do teams keep running these supposed ‘trick plays’ even when so much footage on them exists? And how do these plays keep yielding results. The most important aspect of this play is deception. When you have quarterbacks like Nick Foles and Tom Brady on the field (both are not known for their running prowess), teams won’t expect them to run, let alone catch a pass. Defences will play differently to dual threat quarterbacks like Cam Newton, Marcus Mariota and Lamar Jackson, anticipating a run. This would greatly reduce of chance of the Philly Special’s success.
Once you have established a non assuming catching threat, the next step involves the signal caller (usually the quarterback) drifting to the edge of the offensive line, pretending to make some adjustments. Since most quarterbacks walk towards the offensive line quite often, the defence wouldn’t expect a trick play is most cases. Especially when it involves quarterbacks like Brady or Foles, who seem more susceptible to tripping over their own feet rather than run and make a successful catch.
After the ball is snapped to the running back, the offensive line starts blocking the defensive line to the left, forcing the line backers to move to that side of the field. In the mean time, the tight end and the quarterback, slip quietly to the right side the field. The tight end then blocks the weak side line backer who is the only player in the way of the quarterback. The receiver on the right side runs towards the middle (a slant route) with a lot of contact, forcing the defensive back to clear the right side completely. The slot wide receiver runs a backup route to the middle just in case the quarterback is covered or even worse, trips on his own feet. Then, it’s just a matter of throwing a decent and catchable pass towards the quarterback who has hopefully not dipped his hands in a jar of butter just before the play.
So, you can see, the Philly Special isn’t just any trick play like the ‘flea flicker’ or the 2 yard wildcat style run. It’s an intricately designed play which meticulously covers all the possibilities during its occurrence, and barring the quarterbacks limbs being dysfunctional, usually yields successful results.
NFLNick FolesPhiladelphia EaglesPhilly SpecialSuper Bowl LIIShare0
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Home > Marriage Records > Marriage Certificate Problems
Marriage Certificate Problems
You're hinting back for a particular marriage certificate that should be there, but it's not. After a few fruitless hours, things can become very frustrating. But there are a number of reasons a marriage certificate might not be found - besides, of course, searcher error. Common-law marriage and wrong indexing are among them. But there are other factors that need to be discussed that can also make for problems in your search.
Name Changed By Deed Poll
If one of your ancestors has changed his name by deed poll, you need to be aware of whether it happened before or after marriage, for obvious reasons. But in a marriage following a name change (if it's declared to the registrar), only the new name will appear on the entry, with the additional phrase "name changed by deed poll," "formerly known as," or "otherwise."
More Than One Possible Marriage
This isn't a common problem, and it's often resolved by checking the location of the marriage. But if there's still confusion, you can usually solve it by checking the names of the father or either the bride or groom against the birth certificate. In the event you find more than one possible marriage in the index as you search, it costs £2.50 to have it verified.
Where a marriage is known to have been bigamous it's actually not marked as such in the register, and certificates can be issued, just as if the marriage was perfectly legal. But remarriage after a spouse had been absent for seven years wasn't classed as bigamy.
Where couples remarry - that is, marry again after divorcing each other - the date and place of the first marriage should be in the second entry.
If the marriage took place in church, you can look at their records to establish the date and details (they can even supply you with a copy of the marriage certificate). Local newspapers can offer another avenue, as many marriages were listed there, usually giving not only the names of the parties, but also their parents.
The National Archives will be your main source here. The marriage certificates of army personnel from 1761 onwards are actually held separately from those of civilians, and you can find the marriage registers of some regiments, too.
From 1920, marriage registers of all RAF personnel are in the National Archives. For sailors, the Marine Register Book lists all marriages on board naval and merchant vessels from July 1st, 1837 onwards.
Records of divorce can be as revealing as the marriage certificate itself, and there are far fewer of them. For many years, obtaining a divorce was a difficult and lengthy procedure. From 1700 to 1857, the only way a couple could divorce was by an Act of Parliament or through the ecclesiastical courts. Since that was impossible for the average person to obtain, some didn't bother with divorce, preferring instead to exchange or sell their wives! There were also deeds of separation, and legal separation could be obtained on the grounds of cruelty or adultery.
From 1858 divorce became a state matter, and went from an average of three a year to a figure in the low hundreds, rising to a few thousand between the wars to over 50,000 a year.
Copies of decrees absolute can be obtained by any member of the public, and the records are kept in the court where the divorce proceedings were heard. That decree is a good document for any genealogist, as it lists not only the names of the parties, but also the date and place of the marriage being terminated and (until fairly recently) the name of any co-respondent cited in the case. Although other records (such as birth certificates of children) might have been entered into the case, they're not included with the decree, and are confidential to the parties and their solicitors. In most cases, records over 50 years old are destroyed, although they can be kept longer if they relate to matters of general public concern. An index of all decrees absolute since 1857 is kept by the National Divorce Records. You'll need the full forenames of both parties before approaching them, and for a fee they'll conduct a 10-year search. They'll be able to tell you where the divorce took place, and from there you can contact the court directly for a copy of the decree absolute.
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Handfasting and Marriage
The Problems With Common Law Marriage
New Zealand Marriage Records
Genealogy Searches and Pre-1538 Marriage Records
[Add a Comment]
I have been trying to find about my 4x gr, grandfather James Wade, born Ireland 1769, married ?,son John b. Ireland 1801. James married a Dickson at some point (possibly a second marriage??) and they had a son b. 1818 in Newton Stewart, Scotland. For whatever reason, I cannot find anything to find out where in Ireland they were from, no birth or marriage records. The Wade's in Scotland were Presbyterian. I don't think there is a headstone for James in Scotland, which may or may not have his place of origin in Ireland. These were working class people, James was a road worker at one time, a farm servant at another. So frustrating, any suggestions?
canadianeh - 6-Oct-15 @ 6:02 PM
My mother was born in Napier New Zealandabout 1924. What I am trying to find out is information on my grandfather who was a sailor and later travelled to America. He may have married an American Lady, ( As my mother never saw him again after she was five years old.) My grandmother did marry again. The reason I would like to know is because I may have American relatives. I do now have my mother's Birth certificate from Napier NewZealand. Thank you in Anticipation.
Searcher - 17-Oct-12 @ 11:33 AM
can you tell me what happens if the date of the original marriage is shown incorrectly on the decree absolute in a divorce case and one of the parties remarries?
lc - 23-Jul-12 @ 12:22 PM
It's worth noting that for many years, husbands were entitled to all the goods their wives brought to the marriage. Not only the dowry, but even their furniture. Women were property, and the man could throw them out of the house and keep everything; women had no rights at all in law for several centuries, at least in England (early Welsh law gave them rights, and they could even divorce their husbands)
Oopnorth - 30-May-12 @ 10:10 AM
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Schools With More Middle-class Students Have Curricula That Emphasize __________.
Then they talked about how to ensure that the next child who moves into the school is given the same opportunity. For years in District 54, we have emphasized the. so that they can be more.
Csu Library Academic Search Premier It is given annually to those who champion CSU and its academic, athletic and alumni programs. Ross and Sue Thompson do all of that and so much more. Ross, who grew up in Fort Collins, is senior vice. Field Research Diablo 3 Wed, Oct 16, noon-1 p.m. The dance music community pays lip service to
One of the more intriguing efforts on this. K-16 education system in service of preparing students for life after high.
Field Research Diablo 3 Wed, Oct 16, noon-1 p.m. The dance music community pays lip service to gender equality, and research by Nielsen Music and the. Another focuses on knowledge and research, but just remember that the more widespread. You’ll usually find him defending the galaxy in Destiny 2, battling evil in Diablo 3, or lurking in the. The
Schools in the United States are embracing bilingualism like never before. Shifting demographics and political dynamics have. upper-middle class students, as an achievement while the potential.
Meditation can help students be less stressed and more. the school district, finding that the curriculum had no trace of religion, opening up the possibility of spreading yoga to other public.
History has for too long been told by the winners, who have often. time of the middle class, or even from those who believe in a laissez-faire, sink-or-swim economy. And isn’t it possible that some.
"Students respond so positively to the individual, personalized learning and flexible pacing we are able to offer, which is a real testament to the talented educators we have supporting our students.
As Latino children entered elementary schools. have a generation ago, based on a recently published academic study.
That’s bad news for Florida students. School segregation can have a negative impact on the quality of the education students receive. Research has shown that schools with a larger portion of.
Perhaps with a more balanced curriculum, students would have a better reference point for considering such events. I feel hypocritical in my practice by not providing both sides of the world’s.
A vote on changes to TUSD’s curriculum that dictates how sex-ed is taught was delayed Tuesday night, following a contentious public hearing, to give more. school to have a primary crisis contact,
Joshua, who has Autism, has progressed further than we ever could have dreamed and Lily is flourishing as an Honors student.
Critics have suggested that Gaelic schools often benefit middle-class. more rural areas too.” Meanwhile, the first.
A Philosophical Anthropology Of The Cross LBST 2213, a class that examines the anthropology and philosophy of science. and Mr. Dubois said she would cross the stage. But final exams were canceled until Monday morning, he said, adding that. Andrea Borghini, Ph.D. is a scholar of metaphysics, ethics, and philosophy who teaches at the College of the Holy Cross. Updated February
At its ninth meeting, the 21st Undergraduate Senate discussed recent proposals to restructure undergraduate majors and.
Department Of Linguistics Memorial University Of Newfoundland Sharon Rosemond Academic Editor Biography. I am Professor of Linguistics at the University of Arizona, hailing from the town of Portugal Cove, in Newfoundland, Canada. My research focusses on the syntax, morphology, and lexical semantics of language. 1970- Department of Linguistics, University of Toronto. (Interim editor) The Canadian Journal of Linguistics/La Revue canadienne de linguistique 19, 1. Methods X:
Nominated Member of Parliament (NMP) Anthea Ong, for example, has been advocating for mental health education to be made.
Carranza — who has been accused of focusing on perceived racial disparities in the school system at the expense of education.
Gove and Gibb have also frequently used the similar phrase “cultural literacy”, which originates from the American educationist ED Hirsch, whom Gibb admires. Ofsted’s new inspection handbooks for.
About three-quarters of students are low income, and roughly half the city’s schools are more than 90 percent black or Hispanic. Rather than take on integration directly, city officials for years have.
My Her Academia Author
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Exercising in Very Cold Weather Could Harm Lungs Over Time, Researcher Cautions
High-intensity running or ski racing below -15 C can cause irreparable lung damage, says exercise physiologist who recommends three ways to prevent it.
Vigorous exercise in temperatures below -15 C makes it harder for your lungs to warm and humidify the air you breathe, which can put them at risk of long-term damage, according to U of A exercise physiologist Michael Kennedy. (Photo: Getty Images)
By MICHAEL BROWN
People who enjoy exercising outside during winter need to be wary of the effects plunging temperatures can have on their lungs, according to a University of Alberta cold-weather exercise physiologist.
“If it’s a really cold day in February, a high-intensity run or ski race could change your life,” said Michael Kennedy.
He explained the problem with intense cold-weather exercise is that increasingly cold temperatures make it harder for the lungs to warm and humidify the air, which causes the lining of the airway to dry and, in some cases, become irreparably damaged.
“The inflammatory response is so large that the lungs never recover back to a healthy baseline,” he said. “They basically remodel.”
Kennedy said ski culture and Nordic culture are slowly changing, but for the most part there is still general acceptance that it’s OK to race in -15 C or -20 C.
“It’s not OK,” he said. “We have a qualitative study planned on high-level cross-country skiers who have chronic cough and severe reduced lung function post-retirement.”
Kennedy said the number of cold-weather athletes with exercise-induced asthma may be understated. Recently, his team found that the favoured lab test for predicting exercise-induced asthma in cold air is not as accurate as simply testing athletes after a cold-weather run to simulate a race or a hard run in the winter.
The idea for the study came from research done in advance of the 2002 Salt Lake City Olympics, in which researchers screened nearly 40 U.S. winter sport Olympians doing exercise time trials compared with the standard lab test and found that many of the athletes were positive for exercise-induced asthma after their exercise time trial but not the lab test.
Kennedy noted a limitation of the study was that each athlete was tested at a different temperature and different mode of exercise.
“The speed skaters might have skated at -5 C, the cross country skiers might have skied at -15 C,” said Kennedy. “Thus, we wanted to reproduce that study but in a more standardized manner.”
Building on his lab’s previous research showing that athletes who exercised in temperatures below -15 C put their lungs at risk of severe lung constriction and possible damage, Kennedy recruited an array of cold-weather sport athletes to complete the standard lab test (breathing dry air from a gas tank to provoke constriction) compared with a five-kilometre outdoor run when the thermometer hit -15 C.
He found that five out of the 16 participants were positive for exercise-induced bronchoconstriction on the lab test, while seven tested positive on the cold air test.
Kennedy said that number lines up with previous studies showing that between 40 and 50 per cent of all Nordic or winter sport athletes reported some sort of exercise-induced asthma (bronchoconstriction) due to cold-weather exercise.
Lungs also run counter to other parts of the body, like the heart, which Kennedy explained responds to stressful situations by getting bigger, stronger and more efficient.
“When the lungs are exposed to stressful environments, like the cold, they don’t remodel positively, and lung function gets worse over time—especially during exercise,” he said.
And not all lungs are created equal. Kennedy said another curious finding from previous research was that people with a smaller stature are most vulnerable to cold-weather lung constriction.
Kennedy said for those who are determined to exercise in the cold, it’s a good idea to do an indoor warm-up to help dilate the lungs, which will reduce the effects of cold air.
He added that research has shown covering your mouth a little bit also has a significant effect on reducing the constriction effect due to cold air.
“If nothing else, when the temperatures plunge, so should the intensity, which will allow the lungs more time to warm and humidify the air,” he said.
Source: University of Calgary
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You are going to read an article about a man who found a job after long years of unemployment. Some words are missing from the text. Your task is to write the missing words in the gaps. Use only one word in each gap. When you have entered all your answers, click on the button "Check answers". If you can't guess a word, click on "Give me a letter", but you'll lose points. If you make a mistake, please try again until all your answers are correct.
Hired after 26 years and 300 applications
It took him a staggering 26 years and more than 300 failed applications. But yesterday John Evans was at celebrating - after finally landing himself a job. The 46-year-old bachelor was redundant in 1983 when the steel plant where he worked closed down. the various courses he has taken and the extra qualifications he has gained in order to boost his CV, he has been unemployed ever . Mr Evans said his job prospects had been hindered by disability. At the age of 16 he had a lengthy stay in hospital after diagnosed with epilepsy. Reluctant to sit back and collect benefits, he worked at Rotherham General Hospital a volunteer. Now, after almost three decades of trying, the former clerk is preparing to start work as a care assistant at a nursing home for elderly.
‘I couldn't believe I was hearing when they told me I’d got the job,' he said yesterday. ‘It still hadn’t really sunk in when I finally put down the phone. I suppose my confidence simply disappeared after so many rejections. But I had this belief that if I kept on applying, long it took, I would get a job one day. It’s paid and my confidence has grown already, although I’ll be a little nervous on my way to work.’
Mr Evans, who starts work on Monday, said he had been turned down for dozens of jobs. He had not even been hired for a role as a production worker at a factory.


music commentary
Rare & Scratchy Rock 'N Roll Podcast
Rare & Scratchy Rock 'N Roll_083
"Rare & Scratchy Rock 'N Roll" is a "rockumentary" series telling the greatest rock and roll stories on record. Some of our episodes spotlight specific artists, and others cover various specific subjects. All of them rock as we cover stories and myths about songs you can sing along with.
RARE & SCRATCHY ROCK 'N ROLL #083 PRESENTS "30 FEMINIST HIT SINGLES BEFORE THEIR TIME"
Feminine pride and empowerment are common themes in the rock, pop, and rhythm & blues hits of the 20th century – especially in recent years. But there were fewer such hit records in earlier eras. This episode remembers 30 songs with feminist messages that were played on the radio long before their time – the decades of the 1950s through the 1990s.
Ironically, almost all of these tunes were composed or co-composed by men, and we’ll conjecture as to the reasons why. Even so, these musical messages had a strong and positive impact. Our resident Rockologist, Ken Deutsch, will be along to interview a special guest for this episode – Patricia Brown Holmes. Judge Holmes is the first African-American woman to become the managing partner of a national law firm. She’ll relate how this music inspired her and other women to achieve great things.
And Radio Dave will have more of the greatest rock and roll stories on record.
"Rare & Scratchy Rock 'N Roll" is a rockumentary podcast series that tells the greatest rock and roll stories on record. This includes the untold tales of some great hits that time forgot, but maybe you'll still remember. These programs are hosted by Radio Dave, a veteran disc jockey and published authority on rock and pop music history. He draws his "Rare & Scratchy Rock 'N Roll" stories from his "groove yard," an archive that has more music than most record libraries.


Gigantic flare 'caused Milky Way to explode three million years ago'
The high-energy radiation sliced through the galaxy and hit surrounding material.
The Milky Way was ripped apart in an explosion caused by a gigantic flare emerging from its centre more than three million years ago, astronomers say.
New research suggests this colossal beam of energy sprung from the heart of the galaxy and punched out into deep space before hitting the Magellanic Stream – a long trail of gas extending from nearby galaxies called the Large and Small Magellanic Cloud.
The high-energy radiation, which scientists call a Seyfert flare, created two enormous ionisation cones that sliced through the Milky Way.
The researchers say their findings change the understanding of the galaxy that houses Earth.
Lisa Kewley, director of Australia’s ARC Centre of Excellence for All Sky Astrophysics in 3 Dimensions (ASTRO 3D) – a project involving international astronomers studying the mysteries of the universe, said: “A massive blast of energy and radiation came right out of the galactic centre and into the surrounding material.
“This shows that the centre of the Milky Way is a much more dynamic place than we had previously thought.”
The team first described the evidence of this explosion in 2013, when they identified Sagittarius A* – a massive black hole at the centre of the Milky Way around 4.2 million times bigger than the sun – as the cause of the explosion.
Their latest work, published in the Astrophysical Journal, reinforces previous findings.
Black holes are places where matter is compressed by gravity to a point where the normal laws of physics break down, bending and distorting space and time.
By definition, they cannot be seen in the conventional sense, making them hard to study. Their presence is inferred from radiation emitted as gas and debris swirl around them.
In 1996, astronomers became aware of a strange glow radiating from the Magellanic Stream.
Scientists began to hunt for a cause and Sagittarius A* became the prime suspect.
Based on a recent analysis of the data gathered by the Hubble Space Telescope, the researchers calculated the massive explosion took place 3.5 million years ago.
They believe the blast lasted for around 300,000 years.
Magda Guglielmo, from the University of Sydney and one of the study authors, said: “These results dramatically change our understanding of the Milky Way.
“We always thought about our galaxy as an inactive galaxy, with a not-so-bright centre.
“These new results instead open the possibility of a complete reinterpretation of its evolution and nature.
“The flare event that occurred three million years ago was so powerful that it had consequences on the surrounding of our galaxy.
“We are the witness to the awakening of the sleeping beauty.”
ASTRO 3D
Seyfert flare
06 October, 2019 14:11 Science
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By: Executive Committee of the Editorial Board., J. F. McLaughlin, Judah David Eisenstein
—Biblical Data:
YHWH.
Elohim.
El.
Shaddai and 'Elyon.
Adonai and Ba'al.
Ẓeba'ot.
—In Rabbinical Literature:
The Name.
Ehyeh-Asher-Ehyeh.
The Seven Names.
Cabalistic Use.
Divine Names in Print.
Like other Hebrew proper names, the name of God is more than a mere distinguishing title. It represents the Hebrew conception of the divine nature or character and of the relation of God to His people. It represents the Deity as He is known to His worshipers, and stands for all those attributes which He bears in relation to them and which are revealed to them through His activity on their behalf. A new manifestation of His interest or care may give rise to a new name. So, also, an old name may acquire new content and significance through new and varied experience of these sacred relations.
It can readily be understood, therefore, how the divine name is often spoken of as equivalent to the divine presence or power or glory. In Ex. xxiii. 20-23 it is promised that Yhwh's angel will lead and give victory to His people, who must yield reverent obedience, for, the Lord says, "my name is in him." The devout Israelite will not take the name of a false god upon his lips (Ex. xxiii. 13; Josh. xxiii. 7; Hosea ii. 16-17; Ps. xvi. 4). To make mention of Yhwh's name is to assert confidence in His strength and present and efficient aid. The name excites emotions of love, joy, and praise (Ps. v. 11; vii. 17; ix. 2; xx. 1, 7). That name is, therefore, especially connected with the altar or sanctuary, the place where God records His name (Ex. xx. 24), or "the place which the Lord your God shall choose out of all your tribes to put His name there" (Deut. xii. 5; comp. I Kings viii. 16, 29; ix. 3; Jer. vii. 12). The Temple is "the place of the name of the Lord of hosts, the mount Zion" (Isa. xviii. 7). In one or two comparatively late passages "the Name" ( ) is used absolutely, doubtless as an equivalent for "the name of Yhwh" (Lev. xxiv. 11, 16; comp. Deut. xxviii. 58).
Of the names of God in the Old Testament, that which occurs most frequently (6,823 times) is the so-called Tetragrammaton, Yhwh ( ), the distinctive personal name of the God of Israel. This name is commonly represented in modern translations by the form "Jehovah," which, however, is a philological impossibility (see Jehovah). This form has arisen through attempting to pronounce the consonants of the name with the vowels of Adonai ( = "Lord"), which the Masorites have inserted in the text, indicating thereby that Adonai was to be read (as a "ḳeri perpetuum") instead of Yhwh. When the name Adonai itself precedes, to avoid repetition of this name, Yhwh is written by the Masorites with the vowels of Elohim, in which case Elohim is read instead of Yhwh. In consequence of this Masoretic reading the authorized and revised English versions (though not the American edition of the revised version) render Yhwh by the word "Lord" in the great majority of cases.
This name, according to the narrative in Ex. iii. (E), was made known to Moses in a vision at Horeb. In another, parallel narrative (Ex. vi. 2, 3, P) it is stated that the name was not known to the Patriarchs. It is used by one of the documentary sources of Genesis (J), but scarcely if at all by the others. Its use is avoided by some later writers also. It does not occur in Ecclesiastes, and in Daniel is found only in ch. ix. The writer of Chronicles shows a preference for the form Elohim, and in Ps. xlii.-lxxxiii. Elohim occurs much more frequently than Yhwh, probably having been substituted in some places for the latter name, as in Ps. liii. (comp. Ps. xiv.).
In appearance, Yhwh ( ) is the third person singular imperfect "ḳal" of the verb ("to be"), meaning, therefore, "He is," or "He will be," or, perhaps, "He lives," the root idea of the word being,probably, "to blow," "to breathe," and hence, "to live." With this explanation agrees the meaning of the name given in Ex. iii. 14, where God is represented as speaking, and hence as using the first person—"I am" ( , from , the later equivalent of the archaic stem ). The meaning would, therefore, be "He who is self-existing, self-sufficient," or, more concretely, "He who lives," the abstract conception of pure existence being foreign to Hebrew thought. There is no doubt that the idea of life was intimately connected with the name Yhwh from early times. He is the living God, as contrasted with the lifeless gods of the heathen, and He is the source and author of life (comp. I Kings xviii.; Isa. xli. 26-29, xliv. 6-20; Jer. x. 10, 14; Gen. ii. 7; etc.). So familiar is this conception of God to the Hebrew mind that it appears in the common formula of an oath, "ḥai Yhwh" (= "as Yhwh lives"; Ruth iii. 13; I Sam. xiv. 45; etc.).
If the explanation of the form above given be the true one, the original pronunciation must have been Yahweh ( ) or Yahaweh ( ). From this the contracted form Jah or Yah ( ) is most readily explained, and also the forms Jeho or Yeho ( = ), and Jo or Yo ( , contracted from ), which the word assumes in combination in the first part of compound proper names, and Yahu or Yah ( ) in the second part of such names. The fact may also be mentioned that in Samaritan poetry rimes with words similar in ending to Yahweh, and Theodoret ("Quæst. 15 in Exodum") states that the Samaritans pronounced the name 'Iαβέ. Epiphanius ascribes the same pronunciation to an early Christian sect. Clement of Alexandria, still more exactly, pronounces 'Iαουέ or 'Iαουαί, and Origen, 'Iα. Aquila wrote the name in archaic Hebrew letters. In the Jewish-Egyptian magic-papyri it appears as Ιαωουηε. At least as early as the third century B.C. the name seems to have been regarded by the Jews as a "nomen ineffabile," on the basis of a somewhat extreme interpretation of Ex. xx. 7 and Lev. xxiv. 11 (see Philo, "De Vita Mosis," iii. 519, 529). Written only in consonants, the true pronunciation was forgotten by them. The Septuagint, and after it the New Testament, invariably render δκύριος ("the Lord").
Various conjectures have been made in recent times respecting a possible foreign origin of this name. Some derive it from the Kenites, with whom Moses sojourned, Sinai, the ancient dwelling-place of Yhwh, having been, according to the oldest tradition, in the Kenite country. A Canaanite, and, again, a Babylonian, origin have been proposed, but upon grounds which are still uncertain. Various explanations of the meaning of the name, differing from that given above, have been proposed: e.g., (1) that it is derived from ("to fall"), and originally designated some sacred object, such as a stone, possibly an acrolite, which was believed to have fallen from heaven; (2) or from ("to blow"), a name for the god of wind and storm; (3) or from the "hif'il" form of ("to be"), meaning, "He who causes to be," "the Creator"; (4) or from the same root, with the meaning "to fall," "He who causes to fall" the rain and the thunderbolt—"the storm-god." The first explanation, following Ex. iii. 14, is, on the whole, to be preferred.
The most common of the originally appellative names of God is Elohim ( ), plural in form though commonly construed with a singular verb or adjective. This is, most probably, to be explained as the plural of majesty or excellence, expressing high dignity or greatness: comp. the similar use of plurals of "ba'al" (master) and "adon" (lord). In Ethiopic, Amlak ("lords") is the common name for God. The singular, Eloah ( ), is comparatively rare, occurring only in poetry and late prose (in Job, 41 times). The same divine name is found in Arabic (ilah) and in Aramaic (elah). The singular is used in six places for heathen deities (II Chron. xxxii. 15; Dan. xi. 37, 38; etc.); and the plural also, a few times, either for gods or images (Ex. ix. 1, xii. 12, xx. 3; etc.) or for one god (Ex. xxxii. 1; Gen. xxxi. 30, 32; etc.). In the great majority of cases both are used as names of the one God of Israel.
The root-meaning of the word is unknown. The most probable theory is that it may be connected with the old Arabic verb "alih" (to be perplexed, afraid; to seek refuge because of fear). Eloah, Elohim, would, therefore, be "He who is the object of fear or reverence," or "He with whom one who is afraid takes refuge" (comp. the name "fear of Isaac" in Gen. xxxi. 42, 53; see also Isa. viii. 13; Ps. lxxvi. 12). The predominance of this name in the later writings, as compared with the more distinctively Hebrew national name Yhwh, may have been due to the broadening idea of God as the transcendent and universal Lord.
The word El ( ) appears in Assyrian (ilu) and Phenician, as well as in Hebrew, as an ordinary name of God. It is found also in the South-Arabian dialects, and in Aramaic, Arabic, and Ethiopic, as also in Hebrew, as an element in proper names. It is used in both the singular and plural, both for other gods and for the God of Israel. As a name of God, however, it is used chiefly in poetry and prophetic discourse, rarely in prose, and then usually with some epithet attached, as "a jealous God." Other examples of its use with some attribute or epithet are: El 'Elyon ("most high God"), El Shaddai ("God Almighty"), El 'Olam ("everlasting God"), El Ḥai ("living God"), El Ro'i ("God of seeing"), El Elohe Israel ("God, the God of Israel"), El Gibbor ("Hero God").
The commonly accepted derivation of this name from the Hebrew root , "to be strong," is extremely doubtful. A similar root has been explained from the Arabic as meaning "to be in front," "to be foremost," "to lead," "to rule," which would give the meaning "leader," "lord." But the fact that the e in El was originally short, as seen in such proper names as Elkanah, Elihu ( ), and in the Assyrian "ilu," is strong evidence against this derivation. As in the case of Elohim, it is necessary to admit that the original meaning is not certainly known.
The word Shaddai ( ), which occurs along with El, is also used independently as a name of God,chiefly in the Book of Job. It is commonly rendered "the Almighty" (in LXX., sometimes παντοκράτωρ). The Hebrew root "shadad," from which it has been supposed to be derived, means, however, "to overpower," "to treat with violence," "to lay waste." This would give Shaddai the meaning "devastator," or "destroyer," which can hardly be right. It is possible, however, that the original significance was that of "overmastering" or "overpowering strength," and that this meaning persists in the divine name. Another interesting suggestion is that it may be connected with the Assyrian "shadu" (mountain), an epithet sometimes attached to the names of Assyrian deities. It is conjectured also that the pointing of may be due to an improbable rabbinical explanation of the word as ("He who is sufficient"), and that the word originally may have been without the doubling of the middle letter. According to Ex. vi. 2, 3, this is the name by which God was known to Abraham, Isaac, and Jacob.
The name 'Elyon ( ) occurs with El, with Yhwh, with Elohim, and also alone, chiefly in poetic and late passages. According to Philo Byblius (Eusebius, "Præparatio Evangelica," i. 10), the Phenicians used what appears to be the same name for God, 'Eλιον.
Adonai ( ) occurs as a name of God apart from its use by the Masorites as a substituted reading for Yhwh. It was, probably, at first Adoni ("my Lord") or Adonai ("my Lord," plural of majesty), and later assumed this form, as a proper name, to distinguish it from other uses of the same word. The simple form Adon, with and without the article, also occurs as a divine name. The name Ba'al ( ), apparently as an equivalent for Yhwh, occurs as an element in a number of compound proper names, such as Jerubbaal, Ishbaal, Meribaal, etc. Some of these names, probably at a time when the name of Baal had fallen into disrepute (comp. Hosea ii. 16, 17), seem to have been changed by the substitution of El or Bosheth for Baal (comp. II Sam. ii. 8, iv. 4, v. 16; I Chron. viii. 33, 34; ix. 39, 40; xiv. 7).
Other titles applied to the God of Israel, but which can scarcely be called names, are the following: Abir ("Strong One" of Jacob or Israel; Gen. xlix. 24; Isa. i. 24; etc.); Ḳedosh Yisrael ("Holy One of Israel"; Isa. i.4, xxxi. 1; etc.); Ẓur ("Rock") and Ẓur Yisrael ("Rock of Israel"; II Sam. xxiii. 3; Isa. xxx. 29; Deut. xxxii. 4, 18, 30); Eben Yisrael ("Stone of Israel"; Gen. xlix. 24 [text doubtful]).
The names Yhwh and Elohim frequently occur with the word Ẓeba'ot ("hosts"), as Yhwh Elohe Ẓeba'ot ("Yhwh God of Hosts") or "God of Hosts"; or, most frequently, "Yhwh of Hosts." To this last Adonai is often prefixed, making the title "Lord Yhwh of Hosts." This compound divine name occurs chiefly in the prophetic literature and does not appear at all in the Pentateuch or in Joshua or Judges. The original meaning of Ẓeba'ot is probably to be found in I Sam. xvii. 45, where "Yhwh Ẓeba'ot" is interpreted as denoting "the God of the armies of Israel" (comp. Josh. v. 13-15; Isa. xiii. 4). The word, apart from this special use, always means armies or hosts of men, as, for example, in Ex. vi. 26, vii. 4, xii. 41, while the singular "ẓaba" is used to designate the heavenly host. It is noteworthy also that the name Yhwh Ẓeba'ot is more than once directly associated with the Ark, which was the symbol of God's presence in the midst of the hosts of His people (Num. x. 35, 36; I Sam. iv. 4; II Sam. vi. 2). Later, and especially in prophetic usage, the word was transferred to the heavenly hosts, or rather the heavenly were added to the earthly hosts. For this idea of heavenly hosts joining their forces with those of God's people, or fighting on behalf of God's servants, compare Judges v. 20; II Kings vi. 16, 17; Ps. xxxiv. 7, lxviii. 17.
Gray, Hebrew Proper Names, London, 1896;
Driver, The Book of Genesis, excursus i., pp. 402-409, London, 1904;
Spurrell, Hebrew Text of Genesis, Appendix ii.;
Driver, on the Tetragrammaton, in Studia Biblica, vol. i., Oxford, 1885;
Kuenen, Religion of Israel (English transl.), i. 41-42;
Monteflore, Religion of Hebrews, pp. 50-53, London, 1893.
E. C. J. F. McL.—In Rabbinical Literature:
The Rabbis as well as the cabalists steadfastly maintained their belief in monotheism. Hence they recognized only one proper name for the Deity, considering the other names as appellations or titles signifying divinity, perfection, and power, or as characterizing His acts as observed and appreciated by mankind in the various stages of their development. The cabalists illustrate this by the instance of one who looks at the sun through various-colored glasses, which change the impressions produced upon the observer, but do not affect the sun.
The name Yhwh is considered as the Name proper; it was known in the earliest rabbinical works simply as the Name; also as Shem ha-Meyuḥad ("the Extraordinary Name"; Sifre, Num. 143); as Shem ha-Meforash ("the Distinguished Name"; Yoma vi. 2); as Shem ben Arba' Otiyyot ("the Tetragrammaton" or "the Quadriliteral Name"; Ḳid. 71a); and as Yod He Waw He (spelling the letters of Yhwh). The pronunciation of the written Name was used only by the priests in the Temple when blessing the people (Num. vi. 22-27); outside the Temple they used the title "Adonai" (Soṭah vii. 6; p. 38a). The high priest mentioned the Name on Yom Kippur ten times (Tosef., Yoma, ii.; 39b). R. Johanan said the sages delivered to their disciples the key to the Name once in every Sabbatical year. The sages quoted, "This is my name for ever, and this is my memorial unto all generations" (Ex. iii. 15). Here the word "le-'olam" (forever) is written defectively, being without the "waw" for the vowel "o," which renders the reading "le-'allem" (to conceal; Ḳid. 71a). See Shem ha-Meforash.
The restriction upon communicating the Name proper probably originated in Oriental etiquette; in the East even a teacher was not called by name. For naming his master Elisha, Gehazi was punished with leprosy (II Kings viii. 5; Sanh. 100a). After the death of the high priest Simeon the Righteous, forty years prior to the destruction of the Temple, the priests ceased to pronounce the Name (Yoma39b). From that time the pronunciation of the Name was prohibited. "Whoever pronounces the Name forfeits his portion in the future world" (Sanh. xi. 1). Hananiah ben Ṭeradion was punished for teaching his disciples the pronunciation of the Name ('Ab. Zarah 17b). It appears that a majority of the priests in the last days of the Temple were unworthy to pronounce the Name, and a combination of the letters or of the equivalents of the letters constituting the Name was employed by the priests in the Temple. Thus the Twelve-Lettered Name was substituted, which, a baraita says, was at first taught to every priest; but with the increase of the number of licentious priests the Name was revealed only to the pious ones, who "swallowed" its pronunciation while the other priests were chanting. Another combination, the Forty-two-Lettered Name, Rab says, was taught only to whomever was known to be of good character and disposition, temperate, and in the prime of life (Ḳid. 71a; comp. Rashi to 'Ab. Zarah 17b). Maimonides, in his "Moreh," thinks that these names were perhaps composed of several other divine names.
The Incommunicable Name was pronounced "Adonai," and where Adonai and Yhwh occur together the latter was pronounced "Elohim." After the destruction of the Second Temple there remained no trace of knowledge as to the pronunciation of the Name (see Jehovah). The commentators, however, agree as to its interpretation, that it denotes the eternal and everlasting existence of God, and that it is a composition of (meaning "a Being of the Past, the Present, and the Future"). The name Ehyeh ( ) denotes His potency in the immediate future, and is part of Yhwh. The phrase "ehyeh-asher-ehyeh" (Ex. iii. 14) is interpreted by some authorities as "I will be because I will be," using the second part as a gloss and referring to God's promise, "Certainly I will be [ehyeh] with thee" (Ex. iii. 12). Other authorities claim that the whole phrase forms one name. The Targum Onḳelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The "I AM THAT I AM" of the Authorized Version is based on this view.
The name Yah ( ) is composed of the first letters of Yhwh. There is a difference of opinion between Rab and R. Samuel as to whether or not "hallelujah" is a compound word or two separate words meaning "praise ye Yah" (Yer. Meg. i. 9; Pes. 117a). The name Ho ( ) is declared to be the middle part of Yhwh and an abridged form of the Name (Shab. 104a; Suk. iv. 5).
Elohim denotes multiplied power, that is, the Almighty, and describes God as the Creator of nature. R. Jacob Asheri, the author of the "Ṭurim," in his annotations to the Pentateuch, says the numerical value of the letters in ("Elohim") equals the value (86) of those in ("nature"). Elohim represents the force of "din" (fixed laws), while Yhwh is the modification of the natural laws and the elements of "raḥamim" (mercy and leniency) as reflected in the developed state of mankind. In the Zohar, R. Simeon says the Divine Name (Yhwh) was mentioned only when the world was perfected, and quotes Gen. ii. 4 (Hebr.)—"in the day that Yhwh made the earth and the heavens." The word "'asot" is interpreted as "perfected," after the Creation (Zohar, Yitro, 88a, ed. Wilna, 1882). El is part of Elohim, meaning simply "power" (= "mighty"). "Shaddai" is explained as "the selfsufficient" ("she-dai hu lo").
The sacredness of the divine names must be recognized by the professional scribe who writes the Scriptures, or the chapters for the phylacteries and the mezuzah. Before transcribing any of the divine names he prepares mentally to sanctify them. Once he begins a name he does not stop until it is finished, and he must not be interrupted while writing it, even to greet a king. If an error is made in writing it, it may not be erased, but a line must be drawn round it to show that it is canceled, and the whole page must be put in a genizah and a new page begun.
The number of divine names that require the scribe's special care is seven: El, Elohim, Adonai, Yhwh, Ehyeh-Asher-Ehyeh, Shaddai, and Ẓeba'ot. R. Jose, however, considered Ẓeba'ot a common name (Soferim iv. 1; Yer. R. H. i. 1; Ab. R. N. xxxiv.; "Sefer Yeẓirah," ix.). R. Ishmael held that even Elohim is common (Sanh. 66a). All other names, such as Merciful, Gracious, and Faithful, merely represent attributes that are common also to human beings (Sheb. 35a). The prohibition of blasphemy, for which capital punishment is prescribed, refers only to the Name proper—Yhwh (Soferim iv., end; comp. Sanh. 66a). In many of the passages in which "clohim" occurs in the Bible it refers to Gentile deities, or in some instances to powerful or learned men (comp. Gen. iii. 5; ), to judges (Ex. xxi. 6), or to Israel (Ps. lxxxi. 9, lxxxii. 6; see Tan., Ḳedoshim). Adonai sometimes refers to a distinguished person (comp. Gen. xviii. 3). Even the name Yhwh, misused in the narrative of Micah (Judges xvii. 2, 3, 13; xviii. 6), is not a divine name, according to the decisive authority (Sheb. 35b). A list of all the doubtful divine names found in the Scriptures is given in Soferim and in the codes.
The Talmud says Shalom ("Peace"; Judges vi. 23) is the name of God, consequently one is not permitted to greet another with the word "shalom" in unholy places (Shab. 10b). The name Shelomoh (from shalom) refers to the God of Peace, and the Rabbis assert that the Song of Solomon is a dramatization of the love of God: "Shalom" to His people Israel = "Shulamite." "King of kings" in Dan. ii. 37 refers to God. "'Attiḳ Yamin" (ib. vii. 9) refers to the Ancient One of the universe (see Yalḳ., Chron. 1076). The pronoun "Ani" (I) is a name of God (Suk. iv. 5). The first verse in Ezekiel ("we-Ani") refers to God (Tos. Suk. 45a). Hillel's epigram "If I [am] here everything is here" (Suk. 53a) is interpreted as referring to God. The divine names are called in the Talmud "Azkarot," or "Adkarata" in the Aramaic form. Divine names that occur in the handwriting of minim should be excised and buried in the genizah (Shab. 116a; Cant. R. ii. 4). God is named also Ha-Geburah ("The Majesty"; Shab.87a), but generally Ha-Maḳom. ("The Omnipresence"),accompanied with Baruk-hu ("Praised be He"). For other appellations see list below.
It became the custom at an early period to use the name of God in personal greetings, as "The Lord be with thee," or "The Lord bless thee" (Ruth ii. 4; Ber. ix. 1; comp. Mak. 23a). The Greek inquisition in Judea prohibited the utterance of God's name, but when the Hasmoneans became victorious they decreed that the Name should be mentioned even in notes and documents. The formula began: "On . . . in the year of the high priest Johanan, the servant of the Most High God." The sages, however, opposed this innovation, as they thought the Name would be defiled when the notes were canceled and thrown away as useless. Consequently on the third day of Tishri following, the record says, the Rabbis forbade the mention of God's name in documents (Meg. Ta'anit; R. H. 18b).
The cabalists, in their system of cosmology, explained the significance of the names and added other divine names. The most important name is that of the En Sof ("Infinite" or "Endless"), who is above the Sefirot. The Forty-two-Lettered Name contains the combined names of (spelled in letters = 42 letters), which is the name of Aẓilut ("Animation"). The cabalists added the Forty-five-Lettered Name as being the equivalent in value of Yhwh ( = 45). The name is derived from Prov. xxx. 4—"what is his name?" The numerical value of the letters (= "what") equals 45 (Zohar, Yitro, 79a). The Seventy-two-Lettered Name is derived from three verses in Exodus (xiv. 19-21) beginning with "Wayyissa'," "Wayyabo," "Wayyeṭ," respectively. Each of the verses contains 72 letters, and when combined they form the following names:
The first and third verses are to be read forward and the second verse backward, one letter of each word respectively in the above order from right to left. Rashi, also, in his comment to Suk. 45a, mentions this scheme (see Zohar, Beshallaḥ, 52a, and Appendix, 270a, ed. Wilna). A combination of the Seventy-two-Lettered Name appeared on the Urim and Thummim, consisting of the names of the Twelve Tribes (50 letters), of the Patriarchs (13 letters), and of the "Shibṭe Yisrael" (the tribes of Israel; 9 letters). When the Urim and Thummim were consulted in regard to any matter this divine name lit up the letters, which were brought into relief according to R. Johanan, or into such a combination, according to Resh Laḳish, as to make the answer intelligible (Yoma 73b). Ibn Ezra figures the Seventy-two-Lettered Name as the equivalent in value of the name Yhwh spelled with the names of the letters (=72).
The divine names of God, the Haggadah says, were used to perform miracles by those who knew their combinations. King David, on making excavations for the Temple, and finding that the deep was moving upward, asked for permission to stop its rising, which threatened to destroy the world, by inscribing the name of God on a potsherd and throwing it into the deep. His minister Ahithophel, who was well versed in the Law, permitted it (Mak. 11a). The manipulation of the sacred letters forming the divine names was the means used to create the world ("Sefer Yeẓirah," ix.). By a similar method some of the Talmudists are credited with having created living animals (Sanh. 65b, 67b); in later times others succeeded by the same means in creating the golem (see Golem).
Awe at the sacredness of the names of God and eagerness to manifest respect and reverence for them made the scribes pause before copying them. The text of the Scriptures was of course left unchanged; but in the Targumim the name Yhwh was replaced by two "yods" with a "waw" over them, thus: , which letters are equal in value to Yhwh (=26). In their commentaries the authors substituted Elohim by Eloḳim ( ) and Yhwh by Ydwd ( ). For other changes see list below. In Ḳimḥi's commentary on the Prophets (ed. Soncino, 1485) the printer apologizes for changing the "he" of Yhwh to a "dalet" and the "he" of Elohim to a "ḳof," "in honor and reverence for His Name, for sometimes copies may be lost and become liable to misuse." In Hebrew literature generally and in Hebrew letter-writing the name of God is represented by the letter "he" or "dalet" with an accent over it, thus: or . Authors of Hebrew theological works begin their introductions generally with four words whose initial letters form the name Yhwh (e.g., ).
The following names and transcriptions of the names of God are found in rabbinical writings (the names mentioned in the Bible also are not given):
For the Name of Yhwh.
For Elohim.
For Adonai.
Cabalistic.
By transposition of letters (see Mezuzah):
Special Appellations.
Maimonides, Yad, Yesode ha-Torah, vi.;
idem, Moreh, i. 60-62;
Shulḥan Aruk, Yoreh De'ah, 276;
Maḥzor Vitry, pp. 692-694;
Ibn Ezra, Sefer ha-Shem, Fürth, 1834;
Yesod Moreh, § 11 and notes, Prague, 1833;
Eleazar Fleckeles, Mel'eket ha-Ḳodesh, Prague, 1812;
Zunz, S. P. p. 145.
E. C. J. D. E.


Cutting Costs And Building Sales By Migrating To Google Cloud Platform
by Lynda Partner, VP Marketing and Analytics as a Service
Posted in: Business Insights, Technical Track
Tags: Database Migration, Google Cloud Platform (GCP)
If you’re running any kind of e-commerce enterprise, you already know that your business lives and dies by the speed of your page loads. Online shoppers are notoriously impatient, and every second of delay for the user increases the likelihood that your shopping carts will be abandoned — and that those sales will go to your competition. That was exactly the reason AllSaints hired Pythian to manage its all-at-once, big-bang migration to Google Cloud Platform (GCP) this past July.
First, some history. AllSaints is a UK fashion retailer that opened its first bricks-and-mortar shop off Carnaby Street in London in 1997. In the decades since, the brand has found worldwide success online. Today, the AllSaints website and app draw more than two million visits a month from customers throughout Europe, Asia and North America.
Like every successful online retailer, AllSaints knew it had to serve its customers flawlessly through even the busiest shopping seasons. To make that level of service possible, AllSaints maintained and paid for more than 60 servers in a hybrid architecture. But once the crunch periods ended, nearly half those servers sat idle, adding the kind of expense that no modern business can afford.
AllSaints knew it was time to move completely to the cloud, and the leadership team chose to go with GCP. But that was only the first of many crucial decisions to be made. For AllSaints, this wouldn’t be a simple lift-and-shift operation. More than 100 individual services would need refactoring for a new microservices cloud environment. And with customers in every time zone around the world, AllSaints could not afford any downtime or degradation of performance. The goal was to launch so flawlessly that customers wouldn’t notice any difference — except, perhaps, a better user experience. Despite the complexity of the move, AllSaints determined that it would have to be carried out not in stages, but all at once.
The leadership knew they couldn’t go it alone. Their GCP solutions engineer suggested Pythian as the right partner for the job. We had already been serving AllSaints for two years in a support role, and that history gave AllSaints the confidence to expand the relationship. After months of collaboration and careful planning, the migration was completed in less than a week, with high availability maintained throughout.
Though the move to GCP was completed just three months ago, our client is already seeing major benefits. AllSaints’ full-price online conversions are up by 20 percent, a direct result of page loads that are now 35 percent faster. And, because AllSaints no longer needs redundant server capacity, its platform operating costs have dropped by a full 75 percent.
Today, with Pythian’s help, AllSaints is realizing even more benefits from GCP. We’re also leveraging Google BigQuery to help the team derive even more insights from all the data at their disposal.
The migration to GCP was an ambitious undertaking. But for AllSaints and its millions of customers, the possibilities are just beginning.
Read the full story about how Pythian’s cloud migration experts helped ensure the success of AllSaints’ move to GCP.
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Lynda Partner, VP Marketing and Analytics as a Service
Lynda Partner is a self-professed data addict and experiences the power of data every day as Pythian’s Vice President of Analytics-as-a-Service. The author of Pythian’s Love Your Data mantra, Lynda understands very well how data can transform companies into competitive winners and she was the driving force in adding an analytics practice to Pythian’s database focus. Lynda works with companies around the world and across industries to turn data into insights, predictions and products, and is the co-author of Designing Data Lakes in the Cloud.