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4746645
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Bartram's Garden
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https://en.wikipedia.org/w/index.php?title=Bartram's%20Garden
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Bartram's Garden
a daughter of John Bartram, Jr., maintained the family garden and business with her husband Colonel Robert Carr (1778–1866) and his son John Bartram Carr (1804–1839). Their commercial activities remained focused on international trade in native North American plants. Domestic demand also grew under their management.
In 1850, financial difficulties led to the historic garden's sale outside the family to Andrew M. Eastwick (1811–1879), who preserved it as a private park for his estate. Upon Eastwick's 1879 death, a campaign to preserve the garden was organized by Thomas Meehan (1826–1901), in Philadelphia. A national campaign for funds was aided by Charles S. Sargent of the Arnold Arboretum in
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Bartram's Garden
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Bartram's Garden
Boston, Massachusetts. In 1891, control of the site was turned over to the City of Philadelphia. It remains protected as a city park. Since that time, the John Bartram Association, formally organized in 1893, has overseen preservation efforts and historical interpretation of the garden, the John Bartram House, and a number of surviving outbuildings.
The garden's plant collection includes only a few extant examples dating from the Bartram family occupancy; however, documentation for what was once in cultivation is rich. The first century of public ownership left the garden wanting in terms of care and interpretation. Despite the disappearance of a number of subsidiary physical elements in the
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Bartram's Garden
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Bartram's Garden
landscape, the garden's rectilinear framework designed and laid out by Bartram during the second quarter of the eighteenth century is still recognizable. Bartram's Garden's physical endurance and resonant associative meanings make the site an unparalleled location for comprehending an array of historical facets related to John Bartram, eighteenth- and nineteenth-century botanic studies, the North American plant and seed business, and period domestic life in Philadelphia.
# Rambo's Rock.
Rambo's Rock was a large boulder on the edge of the Schuylkill River directly across from Bartram's Garden on the plantation of Peter and Brita Rambo just south of Grays Ferry. The rock no longer exists and
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Bartram's Garden
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Bartram's Garden
and Brita Rambo just south of Grays Ferry. The rock no longer exists and has been replaced with a wharf.
# See also.
- Schuylkill River Trail
- Bartram Village
- D. Landreth Seed Company
- List of parks in Philadelphia
- List of National Historic Landmarks in Philadelphia
- National Register of Historic Places listings in Southwest Philadelphia
# In Fiction.
The garden is featured in Diana Gabaldon's novel, Written in My Own Heart's Blood, chapter 24, as the setting as the book's reunion between the two protagonists.
# External links.
- Finding aid to the John Bartram Association, records relating to its foundation and early organization at the University of Pennsylvania Libraries
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Vedham Pudhithu
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https://en.wikipedia.org/w/index.php?title=Vedham%20Pudhithu
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Vedham Pudhithu
Vedham Pudhithu
Vedham Puthithu () (1987), starring Sathyaraj and Amala is a Tamil movie, written by K.Kannan - who after this movie came to be known as Vedham Puthithu Kannan - and directed by Bharathiraja. Charuhasan, Saritha, Raja and 'Nizhalgal' Ravi played supporting roles in the movie.
This film is a strong critique of the caste system and its hypocrisies The film's narrative was seamless and starred Sathyaraj as "Balu Thevar". It contains some of Bharathiraja's trademark directorial touches as well as a lot of path breaking scenes, along with Kannan's powerful dialogues.
This was considered the last film MGR watched, before his death.
# Plot.
Balu Thevar (Sathyaraj) and Saritha live
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Vedham Pudhithu
in a village and belong to a land-owning warrior caste (Thevar), held supposedly lower in the Vedic caste system hierarchy than Brahmins. Balu Thevar though, is an atheist and speaks openly against the caste system, but is nevertheless tolerated by the villagers because he is generous in helping others in need. Their son, Raja, has just returned from the city having completed his education. He meets Vaidehi (Amala Akkineni), who is the daughter of a Brahmin Sastri (Priest), and they fall in love. Both of their parents discover their love and Vaidehi's father tries to marry her off to another man in a neighboring village. On the way, Vaidehi fakes her suicide to escape the marriage, and hides
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Vedham Pudhithu
in a house (Nizhalgal Ravi's) that she happens to pass by. In the meantime, thinking that Vaidehi is really dead, Vaidehi's father confronts Raja and accuses him of causing her death. During the discussion, they slip and fall into the waterfall and both men die.
At this point, Vaidehi's younger brother (named Sankara - a play on Adi Sankaracarya, the founder of the Monistic system of Hindu Vedic Philosophy called Advaita Vedanta), who is devoutly studying the Vedas and passing through the student phase of his Brahmin life, is left an orphan. Being considered inauspicious, since his mother, father, and sister are all dead, no one from the Brahmin community wants to take care of him. He thus
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Vedham Pudhithu
wanders the streets begging for food. Balu Thevar is bothered by this, and having lost his own son, he takes him home to raise him as his own son. They give up eating meat, so as not to offend the boy. However, since the boy has been eating in a lower caste home, he is rejected by his community from learning the Vedas. Sarita (the wife) is enraged, and promises to educate the boy instead in an English medium school. Balu Thevar makes fun of the boy telling him that it is not important to learn Vedas and worry about caste. At this point, the boy points out Balu Thevar's hypocrisy, at his preference for using his caste name (Thevar), while at the same time professing against the caste system.
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Vedham Pudhithu
Sathyaraj sees the merit in this argument, and immediately after this abandons all his weapons (symbols of his warrior Thevar caste) by immersing them in a river, and stops referring to himself by his caste name, going only by "Balu".
Vaidehi, not knowing of Raja and her own father's death, tells Nizhalgal Ravi about her love, after which he promises to reunite them. There's a beautiful and sad song here where she imagines her happy future. Nizhalgal Ravi comes to the village and finds out what has happened and informs Vaidehi. Vaidehi, then sadly returns to her village, and informs Saritha (the wife) to take care of her younger brother for the rest of his life and prepares to leave.
Meanwhile,
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Vedham Pudhithu
Janakaraj, a Brahmin who had wanted to marry Vaidehi, but was rebuked publicly by her, sees Amala return. He riles up the villagers with news of Vaidehi's return and states that it's extremely inauspicious for the village, since her last death rites have already been performed. He also states that it is not proper for Brahmins to live in a non-Brahmin house. He then sets some hay on fire and tells the villages it's the god's disapproval of these two crimes. He assembles a parade of villagers towards Balu (Sathyaraj)'s house with weapons, and they demand that Balu kick out Vaidehi from his home. Balu refuses, a fight breaks out, and in the ensuing scuffle, he is stabbed and dies. His final request
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Vedham Pudhithu
is for the villagers to live in unity, and not let caste divide them. In the poignant and controversial closing scene, Sankara the young boy, who has now lost two fathers, is seen alone in the twilight hour of the holy Sandhya ritual, removing his Brahminical sacred thread and immersing it in a nearby stream, disgusted with, and in open defiance of the so-called hypocrisies of Brahminical casteist beliefs, while performing the last funeral rites of Balu Thevar as though he were Thevar's own son.
# Cast.
- Sathyaraj as Balu Thevar
- Master Dasarathi as Sankaran
- Saritha as Balu Thevar's Wife Petchi
- Amala as Vaidehi
- Raja as Sankarapandi
- Janagaraj as Krishna Iyer
- Charuhasan as
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Vedham Pudhithu
Neelakantasastrigal
- Nizhalgal Ravi (Voice Over by P. Bharathiraja)
- Ilavarasu
- Theni Kunjarammal
# Music.
The film has music composed by ((Devendran)) while the lyrics were written by Vairamuthu. The songs, including "Kannukkul Nooru Nilava," were a hit. It is a common misconception that the music was composed by composer Ilayaraja.
Devendran revealed that he had composed a fusion tune which he had slightly modified as Kannukkul Nooru. The song is set in Shanmukhapriya raga.
# Reception.
The movie was a super hit at the box office and went on complete 150 days on the screens making it second consecutive Victory for Sathyaraj-Bharathiraja duo.
# Awards.
National Film Awards - 35th
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Vedham Pudhithu
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https://en.wikipedia.org/w/index.php?title=Vedham%20Pudhithu
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Vedham Pudhithu
he music was composed by composer Ilayaraja.
Devendran revealed that he had composed a fusion tune which he had slightly modified as Kannukkul Nooru. The song is set in Shanmukhapriya raga.
# Reception.
The movie was a super hit at the box office and went on complete 150 days on the screens making it second consecutive Victory for Sathyaraj-Bharathiraja duo.
# Awards.
National Film Awards - 35th National Film Awards
- Best Film on Other Social Issues for Janani Art Creations and P. Bharathiraja
- Best Editing for P. Mohan Raj
Filmfare Awards South - 35th Filmfare Awards South
- Best Tamil Film for Bharathiraja
- Best Tamil Actor for Sathyaraj
- Best Tamil Director for Bharathiraja
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John Rohr
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https://en.wikipedia.org/w/index.php?title=John%20Rohr
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John Rohr
John Rohr
John Anthony Rohr (July 31, 1934 – August 10, 2011) was an American political scientist who was Professor Emeritus at the Center for Public Administration and Policy at Virginia Tech. Rohr is particularly known as a leading scholar of the U.S. Constitution in relationship to civil servants and public administration.
He also received the prestigious Dwight Waldo Award from the American Society for Public Administration in 2002 for contributions to the literature and leadership of public administration. He was a Fellow at the Woodrow Wilson Center in Washington, D.C., and Fellow of the National Academy of Schools of Public Affairs and Administration.
One of Rohr's argument is that
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John Rohr
ffairs and Administration.
One of Rohr's argument is that the Constitution pervades American society. Rohr wrote the book, "Prophets Without Honor," which talked about the issue of Selective Conscientious Objection to war, detailing both the pros and cons of the possibility of such a policy.
While not a Straussian in the sense of, say, Harvey Mansfield, Rohr was a student of Leo Strauss during a famous period of political theory training at the University of Chicago that heavily influenced his future work and legendary seminar teaching style.
He died in Roanoke, Virginia, in 2011.
# Further reading.
- John Rohr honored with emeritus status. Virginia Tech University. Accessed 2011-03-11.
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Akunnaaq
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https://en.wikipedia.org/w/index.php?title=Akunnaaq
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Akunnaaq
Akunnaaq
Akunnaaq (old spelling: "Akúnâk") is a settlement in the Qeqertalik municipality in western Greenland. Its population was 100 in 2013. Akunnaaq is located east of Aasiaat on the Akunnaap Nunnaa island. The settlement was founded in 1850.
# Transport.
Air Greenland serves the village as part of government contract, with winter-only helicopter flights between Akunnaaq Heliport and Aasiaat Airport. Settlement flights in the Disko Bay are unique in that they are operated only during winter and spring.
During summer and autumn, when the waters of Disko Bay are navigable, communication between settlements is by sea only, serviced by Diskoline. The ferry links Akunnaaq with Aasiaat, Ikamiut,
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Akunnaaq
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https://en.wikipedia.org/w/index.php?title=Akunnaaq
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Akunnaaq
is located east of Aasiaat on the Akunnaap Nunnaa island. The settlement was founded in 1850.
# Transport.
Air Greenland serves the village as part of government contract, with winter-only helicopter flights between Akunnaaq Heliport and Aasiaat Airport. Settlement flights in the Disko Bay are unique in that they are operated only during winter and spring.
During summer and autumn, when the waters of Disko Bay are navigable, communication between settlements is by sea only, serviced by Diskoline. The ferry links Akunnaaq with Aasiaat, Ikamiut, and Qasigiannguit.
# Population.
The population of Akunnaaq has decreased by nearly 40 percent since the 1990 levels, levelling off in the 2000s.
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Václav Svěrkoš
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https://en.wikipedia.org/w/index.php?title=Václav%20Svěrkoš
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Václav Svěrkoš
Václav Svěrkoš
Václav Svěrkoš (; born 1 November 1983) is a Czech former professional football striker. He was the opening scorer in the Euro 2008 tournament.
# Club career.
## Gambrinus liga.
Born in Třinec, Svěrkoš started his career at VP Frýdek-Místek. At the age of fourteen he switched to Baník Ostrava, playing on U15 international for the Czech Republic already. Still eligible to feature for Baník's U19, Svěrkoš enjoyed his breakthrough in the Gambrinus liga, the best Czech division, for the Silesian city outfit after the departure of Milan Baroš. His record of 14 goals in just 26 first-team appearances for Ostrava and similar performances in the Czech Republic national under-21 football
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https://en.wikipedia.org/w/index.php?title=Václav%20Svěrkoš
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Václav Svěrkoš
team got German club Borussia Mönchengladbach interested. Mönchengladbach had been unable to extend the half-a-season loan of Chelsea's Mikael Forssell, the team's top scorer in 2002–2003, in those times and regarded Svěrkoš a potential long-term replacement for the Finland international.
## Bundesliga.
A stuttering start to life in Bundesliga under Ewald Lienen, Svěrkoš took advantage of a change of manager at the club and he was able to end up the teams top scorer in 2003–2004 with nine goals in 31 Bundesliga matches. His most notable contribution came halfway through that campaign when he netted a hat-trick in Mönchengladbach's win over Champions League participant VfB Stuttgart (4–2) in
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https://en.wikipedia.org/w/index.php?title=Václav%20Svěrkoš
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Václav Svěrkoš
the last 16 of the German Cup competition.
A year later, Mönchengladbach only just avoided relegation in a season in which Svěrkoš netted seven goals for them, his ongoing presence in the youth ranks for the Czech Republic awarded him the captaincy of the Czech U21 team. However, his third season under contract in German football turned out to be extremely problematic. Problems in his private life, followed by poor form, took the ground from under his feet and made him long for a change. Initially planning to go on loan to MSV Duisburg, UEFA Cup participants Hertha BSC became his interim club for the remainder of the season in December 2005.
Even this change of environment did not work for
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Václav Svěrkoš
Svěrkoš and though he was facing uncertain times with Hertha BSC unwilling to buy him and Mönchengladbach, to whom he had to return to at the end of the season, seemingly willing to finally sell him to another club. Mönchengladbach's decision to part with manager Horst Köppel at the same time proved to be fortunate as one of the first decisions of Köppel's successor Jupp Heynckes was allowing him to stay on and make a fresh start at the club.
## Returns to Ostrava.
In the summer of 2007 Svěrkoš returned to Baník Ostrava. He found his form again after the winter break, scoring eleven goals in thirteen matches during the spring part of the league. He became the top scorer of the 2007–08 Gambrinus
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Václav Svěrkoš
liga, with 15 goals. This caused several clubs to be interested in signing him after UEFA Euro 2008, but Svěrkoš spent the rest of the year in Ostrava, in December 2008 he agreed to transfer to French Ligue 1 side FC Sochaux.
In August 2011 Svěrkoš returned to Baník Ostrava for the second time. On 16 March 2012 in a match against Sparta Prague he picked up a knee injury that sidelined him for several months. He returned to the team on 19 November 2012 in a match against 1. FC Slovácko, only to suffer the same injury again in the first half, which effectively ended his season.
# International career.
Svěrkoš was called up to the Czech Republic national football team and made his debut in the
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Václav Svěrkoš
friendly match against Lithuania on 27 May 2008. On 14 May 2008, it was announced that he would be part of the Czech squad for Euro 2008.
## Euro 2008.
At Euro 2008 in Basel, Svěrkoš scored his first goal for his national side against Switzerland in the 71st minute of the opening match of the tournament on 7 June 2008. It also turned out to be the first goal of the tournament as the Czech Republic won the match 1–0. Despite this contribution, he did not play any part in the Czechs' two remaining matches in the tournament.
## International goals.
"Scores and results list the Czech Republic's goal tally first"
# Honours.
## Club.
Austria Wien
- Austrian Cup: 2006–07
## Individual.
-
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Václav Svěrkoš
e Czech squad for Euro 2008.
## Euro 2008.
At Euro 2008 in Basel, Svěrkoš scored his first goal for his national side against Switzerland in the 71st minute of the opening match of the tournament on 7 June 2008. It also turned out to be the first goal of the tournament as the Czech Republic won the match 1–0. Despite this contribution, he did not play any part in the Czechs' two remaining matches in the tournament.
## International goals.
"Scores and results list the Czech Republic's goal tally first"
# Honours.
## Club.
Austria Wien
- Austrian Cup: 2006–07
## Individual.
- Czech First League top goalscorer: 2007–08
# External links.
- Profile at iDNES.cz
- Baník Ostrava profile
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Susan Engel
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https://en.wikipedia.org/w/index.php?title=Susan%20Engel
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Susan Engel
Susan Engel
Susan Engel (born 25 March 1935 in Vienna, Austria) is a British actress.
# Career.
## Theatre.
Engel's work in theatre includes: "Angels in America" (1992), "Richard III", "King Lear" (1990), "The Good Person of Sezuan", "Watch on the Rhine" (1980), "Spring Awakening", "The Hour We Knew Nothing Of Each Other" and "Her Naked Skin" (2008) at the National Theatre, London; "Women Beware Women" (2006), "Luminosity" (2001), "Bad Weather", "The Dybbuk", "King John" (1988), "Cousin Vladimir" (1978), "The Tempest", "The Comedy of Errors" (1962), "Julius Caesar" (1963), "Henry VI, Part 2" and "The Wars of The Roses" (1963) for the RSC; "Spinning Into Butter", "The Happy Haven", "Hotel
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Susan Engel
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https://en.wikipedia.org/w/index.php?title=Susan%20Engel
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Susan Engel
In Amsterdam" (1968) and "Macbeth" at the Royal Court, London, "Hecuba" (2004) at the Donmar Warehouse, London; "After The Gods", "Ascent of Mt Fuji" and "Shortlist" at the Hampstead Theatre, London; "The Sea" at the Chichester Festival Theatre, Chichester; "Prayers of Serkin" at the Old Vic, London, "A Passage to India" (2003) for Shared Experience; "Himself" at the Nuffield Theatre, Southampton; "Brand" (2003), "An Inspector Calls", "The Clandestine Marriage" (for which she won the Clarence Derwent Award for Best Supporting Actress), "Footfalls" (1994), "The Cherry Orchard", "A Kind of Alaska" (1985), "Hamlet", "The Last of the Red Hot Lovers" and "Three Sisters" in the West End, London.
##
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Susan Engel
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Susan Engel
Television.
She remains best known for her work in television, including the series "The Lotus Eaters" and the "Doctor Who" serial "The Stones of Blood". In 2003 and 2012, she appeared in the popular detective series "Midsomer Murders". Other TV credits include: "afterlife", "The Black Death", "Quiet as a Nun", "Dalziel and Pascoe", "Trial and Retribution V", "Thursday the 12th", "The Vice", "Kavanagh QC", "Public Eye", "Underworld", "Inspector Morse", "Crown Court" and "The Cedar Tree".
## Radio.
In 2004, she guest-starred in the audio drama "Gallifrey: A Blind Eye", produced by Big Finish Productions. Other radio includes: "", "The January Wedding", "The Making of the English Landscape",
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Susan Engel
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Susan Engel
Eye", "Underworld", "Inspector Morse", "Crown Court" and "The Cedar Tree".
## Radio.
In 2004, she guest-starred in the audio drama "Gallifrey: A Blind Eye", produced by Big Finish Productions. Other radio includes: "", "The January Wedding", "The Making of the English Landscape", "The Great Pursuit", "The Bruno Bettelheim Project", "The Raj Quartet", "Miss Esther's Guest", "Are You Sure?", "Peeling Figs for Julius", "La Grande Therese", "Anne of Green Gables" and "Black Narcissus".
## Film.
Film credits include: "The Leading Man" (1996), "Damage" (1992), "Ascendancy" (1983), "Hopscotch" (1980), "Butley" (1974), "King Lear" (1971), "Inspector Clouseau" (1968) and "Charlie Bubbles" (1967).
| 6,142,327 |
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Kanan Devi
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https://en.wikipedia.org/w/index.php?title=Kanan%20Devi
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Kanan Devi
Kanan Devi
Kanan Devi (22 April 1916 – 17 July 1992) was an Indian actress and singer. She was among the early singing stars of Indian cinema, and is credited popularly as the first star of Bengali cinema. Her singing style, usually in rapid tempo, was used instrumentally in some of the biggest hits of New Theatres, Kolkata.
# Biography.
Kanan was born on 22 April 1916 in Howrah, West Bengal. In her autobiography, entitled "Sabaray Ami Nami", Kanan has observed that those she considered as her parents were Ratan Chandra Das and Rajobala, who lived together. After the death of her adoptive father, Ratan Chandra Das, young Kanan and Rajobala were simply left to fend for themselves. Her life
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Kanan Devi
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https://en.wikipedia.org/w/index.php?title=Kanan%20Devi
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Kanan Devi
story is a true tale of rags to riches. Some say she did her schooling (not completed) from Howrah's St. Agnes' Convent School.
A well wisher, Tulsi Banerji, whom she called Kaka babu, introduced Kanan when she was only ten to Madan Theatres/Jyoti Studios, where she was cast in a small role in "Jaidev" (1926), followed by Shankaracharya in 1927. She was known as Kanan Bala.
Kanan did at least five films with Madan Theatres productions, (1926–1932) "Rishir Prem" (1931), "Jorebarat" (1931), "Vishnu Maya" (1932) and "Prahlad", playing even male leads in the last two.
She then worked with Radha Films from 1933 to 1936, then with New Theatres from 1937 to 1941, with MP Productions 1942 to 1948
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Kanan Devi
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Kanan Devi
and finally set up her own label Shrimati Pictures, 1949 to 1965.
From silent film roles as a child artist, Kanan made the successful transition into talkie films and was noticed with "Jorebarat" (1931), "Manomoyee Girls School", "Khooni Kaun" and "Maa" (1934).
Her films with Jyotish Bannerjee included "Joydev" (1926), "Rishir Prem" (1931), "Jorebarat" (1931), "Vishnumaya" (1932), "Kantahaar" (1935) and "Manomoyee Girls School" (1935). Her films with Prafulla Ghosh were "Sree Gouranga" (1933), "Char Darvesh" (1933), "Maa" (1934) and "Hari Bhakti". Others with Radha Film Company were "Kanthahar" (1935), "Krishna Sudama" (1936), "Bishabriksha" (1936) and "Char Darvesh" (1933).
New Theatres's
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Kanan Devi
P.C. Barua wanted her to play the lead in his "Devdas" (1935), but, due to contractual reasons with Radha, she could not act in the film, a factor she regretted all her life.
The films of New Theatres, owned by Biren Sircar, established her as a superhit singer and her films ran to packed audiences. She had to travel under constant protection, given her huge fan following. During her years with New Theatres, Calcutta from 1937, she played the lead in Barua's "Mukti" (1937), which was perhaps her finest performance, making her the studio's top star. Apart from Mukti, she did "Vidyapati", "Saathi" (1938), "Street Singer" (1938), "Sapera" (1939), "Jawani Ki Reet" (1939), "Parajay" (1939), "Abhinetri"
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(1940), "Lagan" (1941), "Parichay" (1941) and "Jawab" (1942). She became known as Kanan Devi from this point.
She came in contact with the music maestro Rai Chand Boral, who not only coached and familiarized her in the Hindi accent, but experimented with many classical Western and Indian forms in his music. She received her initial musical training under Alla Rakha. She was employed as a singer at the Megaphone Gramaphone Company, receiving further training under Bhishmadev Chatterjee. She later learnt Rabindra Sangeet under Anadi Dastidar. Kanan remained the top star of New Theatres until she resigned her contract in 1941 and began to freelance in Bengali and Hindi films.
She worked with
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the biggest names in Indian cinema with K. L. Saigal, Pankaj Mullick, Pramathesh Barua, Pahari Sanyal, Chabi Biswas and Ashok Kumar.
M.P. Productions's "Jawaab" was perhaps her biggest hit. Her song "Duniya Yeh Duniya, Hai Toofan Mail" was well received. She repeated the same feat in "Hospital" (1943), "Banphool" (1945) and "Rajlakshmi" (1946). Kanan Devi's last Hindi film was "Chandrashekhar" (1948), with Ashok Kumar.
Kanan turned producer with Shrimati Pictures in 1949 and later launched the Sabyasachi Collective with the film "Ananya" (1949). Her own productions were mainly based on the stories of Sharat Chandra Chattopadhyay.
Kanan married Ashok Maitra in December 1940. He was the son
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of the staunch Brahmo Samaj educationist Heramba Chandra Maitra. Despite their best intentions, the marriage could not withstand the severe condemnation by the then conservative society. Even the poet Rabindranath Tagore, who sent a token gift to the married couple received scathing criticism for blessing the couple. The main issue was that Kanan was not expected to be working in films after her marriage. She filed for divorce in 1945. Despite the pain of the divorce, Kanan expressed her immense gratitude towards her first husband for giving her social recognition through marriage for the first time in her life. To Kanan's credit, she maintained excellent relations with Rani Mahanalobis, sister
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to Ashok Maitra and her husband, the famous social scientist P.C. Mahanalobis and with Kusumkumari Devi, Ashok Maitra's mother, even after the marriage was severed.
Kanan married Haridas Bhattacharjee around 1949. Haridas Bhattacharjee was then ADC to the Governor of Bengal. He eventually left the naval service to join Kanan in her filmmaking venture and became a competent director. While raising their son Siddharth in Calcutta, she also formed and worked as the president of Mahila Shilpi Mahal, an organization to help senior female artists and other charitable and community causes, including those for the betterment of Bengali cinema.
Kanan Devi, as the first lady of the Bengali screen, received
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many honours for her contribution to Indian cinema. An honorary degree from Vishwabharati, the Padma Shree in 1968 and the Dadasaheb Phalke Award in 1976.
She died on 17 July 1992 in Bellevue Clinic, Calcutta when she was around seventy-six years of age.
# Honour.
- 1942-Won BFJA Award-Best Actress Award for Parichaya
- 1943-Won BFJA Award-Best Actress Award for Shesh Uttar
She was awarded the Padma Shree Award in 1968.
# Filmography.
## Playback singer.
- 1. Asha (1956) (playback singer)
- 2. Debatra (1955) (playback singer)
- 3. Naba Bidhan (1954) (playback singer)
- 4. Darpachurna (1952) (playback singer)
- 5. Mejdidi (1950) (playback singer)
- 6. Ananya (1949) (playback singer)
-
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7. Anirban (1948) (playback singer)
- 8. Bankalekha (1948) (playback singer) ... a.k.a. The Crooked Writing
- 9. Faisla (1947) (playback singer)
- 10. Chandrashekhar (1947) (playback singer)
- 11. Arabian Nights (1946) (playback singer)
- 12. Krishna Leela (1946) (playback singer) ... a.k.a. Radha Krishna Prem ... a.k.a. The Story of Lord Krishna
- 13. Tum Aur Main (1946) (playback singer)
- 14. Tumi Aar Aami (1946) (playback singer)
- 15. Ban Phool (1945) (playback singer)
- 16. Path Bendhe Dilo (1945) (playback singer)
- 17. Rajlaxmi (1945) (playback singer)
- 18. Bideshini (1944) (playback singer)
- 19. Jogajog (1943) (playback singer)
- 20. Jawab (1942) (playback singer) ...
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a.k.a. Shesh Uttar (India: Bengali title) ... a.k.a. The Last Reply
- 21. Lagan (1941) (playback singer)
- 22. Parichay (1941) (playback singer) ... a.k.a. Acquaintance ... a.k.a. Marriage
- 23. Abhinetri (1940) (playback singer)
- 24. Haar Jeet (1940) (playback singer)
- 25. Jawani Ki Reet (1939) (playback singer)
- 26. Parajay (1939) (playback singer)
- 27. Sapera (1939) (playback singer) ... a.k.a. The Snake-Charmer (India: English title)
- 28. Sapurey (1939) (playback singer) ... a.k.a. The Snake-Charmer (India: English title)
- 29. Bidyapati (1937) (playback singer)
- 30. Mukti (1937/I) (playback singer) ... a.k.a. Freedom ... a.k.a. The Liberation of the Soul
- 31. Mukti (1937/II)
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(playback singer)
- 32. Vidyapati (1937) (playback singer)
- 33. Bishabriksha (1936) (playback singer) ... a.k.a. The Poison Tree
- 34. Krishna Sudama (1936) (playback singer) ... a.k.a. Krishna and Sudama
- 35. Manmoyee Girls School (1935) (playback singer)
- 36. Maa (1934) (playback singer)
- 37. Char Darvesh (1933) (playback singer) ... a.k.a. Merchant of Arabia (India: English title)
- 38. Vishnumaya (1932) (playback singer) ... a.k.a. Doings of Lord Vishnu
- 39. Jore Barat (1931) (playback singer)
- 40. Prahlad (1931/I) (playback singer)
## Producer.
- 1. Abhaya O Srikanta (1965) (producer)
- 2. Indranath Srikanta O Annadadidi (1959) (producer)
- 3. Rajlakshmi O Srikanta (1958)
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(playback singer) ... a.k.a. Merchant of Arabia (India: English title)
- 38. Vishnumaya (1932) (playback singer) ... a.k.a. Doings of Lord Vishnu
- 39. Jore Barat (1931) (playback singer)
- 40. Prahlad (1931/I) (playback singer)
## Producer.
- 1. Abhaya O Srikanta (1965) (producer)
- 2. Indranath Srikanta O Annadadidi (1959) (producer)
- 3. Rajlakshmi O Srikanta (1958) (producer)
- 4. Andhare Alo (1957) (producer)
- 5. Asha (1956) (producer)
- 6. Debatra (1955) (producer)
- 7. Naba Bidhan (1954) (producer)
- 8. Darpachurna (1952) (producer)
- 9. Mejdidi (1950) (producer)
- 10. Ananya (1949) (producer)
- 11. Bamuner Meye (1949) (producer)
# External links.
- www.kanandevi.com
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Shlach
Shlach, Shelach, Sh'lah, Shlach Lecha, or Sh'lah L'kha ( or — Hebrew for "send", "send to you", or "send for yourself") is the 37th weekly Torah portion (, "parashah") in the annual Jewish cycle of Torah reading and the fourth in the Book of Numbers. Its name comes from the first distinctive words in the parashah, in . "Shelach" () is the sixth and "lecha" () is the seventh word in the parashah. The parashah tells the story of the twelve spies sent to assess the promised land, commandments about offerings, the story of the Sabbath violator, and the commandment of the fringes (, "tzitzit").
The parashah constitutes It is made up of 5,820 Hebrew letters, 1,540 Hebrew words, 119 verses,
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and 198 lines in a Torah Scroll (, "Sefer Torah"). Jews generally read it in June or early July.
# Readings.
In traditional Sabbath Torah reading, the parashah is divided into seven readings, or , "aliyot".
### 1–20.
In the first reading (, "aliyah"), God told Moses to send one chieftain from each of the 12 tribes of Israel to scout the land of Canaan, and Moses sent them out from the wilderness of Paran. Among the scouts were Caleb, son of Jephunneh from the Tribe of Judah and Hosea (Hoshea), son of Nun from the Tribe of Ephraim. Moses changed Hosea's name to Joshua. Moses asked for an assessment of the geographical features of the land, the strength and numbers of the population, the agricultural
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potential and actual performance of the land, civic organization (whether their cities were like camps or strongholds), and forestry conditions. He also asked them to be positive in their outlook and to return with samples of local produce.
#### 7.
In the second reading (, "aliyah"), they scouted the land as far as Hebron. At the wadi Eshcol, they cut down a branch with a single cluster of grapes so large that it had to be borne on a carrying frame by two of them, as well as some pomegranates and figs. At the end of 40 days, they returned and reported to Moses, Aaron, and the whole Israelite community at Kadesh, saying that the land did indeed flow with milk and honey (date honey) but that
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the people who inhabited it were powerful, the cities were fortified and very large, and that they saw the Anakites there. Caleb hushed the people and urged them to go up and take the land. But the other scouts spread calumnies about the land, calling it "one that devours its settlers." They reported that the land's people were giants and stronger than the Israelites. The whole community broke into crying, railed against Moses and Aaron, and shouted: "If only we might die in this wilderness!" Moses and Aaron fell on their faces, and Joshua and Caleb rent their clothes.
### 8–25.
In the third reading (, "aliyah"), Joshua and Caleb exhorted the Israelites not to fear and not to rebel against
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God. Just as the community threatened to pelt them with stones, God's Presence appeared in the Tabernacle. God complained to Moses: "How long will this people spurn Me," and threatened to strike them with pestilence and make of Moses a nation more numerous than they. But Moses told God to think of what the Egyptians would think when they heard the news, and how they would think God powerless to bring the Israelites to the Promised Land. Moses asked God to forbear, quoting God's self-description as "slow to anger and abounding in kindness, forgiving iniquity and transgression." In response, God pardoned, but also swore that none of the men who had seen God's signs would see the Promised Land,
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except Caleb and Joshua.
#### 7.
In the fourth reading (, "aliyah"), God swore that all of the men 20 years old and up, except Caleb and Joshua, would die in the wilderness. God said that the Israelites' children would enter the Promised Land after roaming the wilderness, suffering for the faithlessness of the present generation, for 40 years, corresponding to the number of days that the scouts scouted the land. The scouts other than Caleb and Joshua died of plague. Early the next morning, the Israelites set out to the Promised Land, but Moses told them that they would not succeed without God in their midst. But they marched forward anyway, and the Amalekites and the Canaanites dealt them
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a shattering blow at Hormah. God told Moses to tell Israelites that when they entered the Promised Land and would present an offering to God, the person presenting the offering was also to bring flour mixed with oil and wine.
### 8–16.
In the fifth reading (, "aliyah"), God told Moses to tell Israelites that when they would present a bull for a burnt offering to God, the person presenting the offering was also to bring flour mixed with oil and wine. And when a resident alien wanted to present an offering, the same law would apply.
### 17–26.
In the sixth reading (, "aliyah"), when the Israelites ate bread of the land, they were to set aside a portion, a dough offering (, "challah"), as a
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gift to God. If the community unwittingly failed to observe any commandment, the community was to present one bull as a burnt offering with its proper meal offering and wine, and one he-goat as a sin offering, and the priest would make expiation for the whole community and they would be forgiven.
### 27–41.
In the seventh reading (, "aliyah"), if an individual sinned unwittingly, the individual was to offer a she-goat in its first year as a sin offering, and the priest would make expiation that the individual might be forgiven. But the person who violated a commandment defiantly was to be cut off from among his people. Once the Israelites came upon a man gathering wood on the Sabbath day,
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and they brought him before Moses, Aaron, and the community and placed him in custody. God told Moses that the whole community was to stone him to death outside the camp, so they did so. God told Moses to instruct the Israelites to make for themselves fringes (, "tzitzit") on each of the corners of their garments. They were to look at the fringes, recall the commandments, and observe them.
## Readings according to the triennial cycle.
Jews who read the Torah according to the triennial cycle of Torah reading read the parashah according to the following schedule:
# In ancient parallels.
The parashah has parallels in these ancient sources:
## Numbers chapter 13.
and 28 refer to the "children
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of Anak" (, "yelidei ha-anak"), refers to the "sons of Anak" (, "benei anak"), and and refer to the "Anakim" (). John A. Wilson suggested that the Anakim may be related to the "Iy-‘anaq" geographic region named in Middle Kingdom Egyptian (19th to 18th century BCE) pottery bowls that had been inscribed with the names of enemies and then shattered as a kind of curse.
# In inner-biblical interpretation.
The parashah has parallels or is discussed in these Biblical sources:
## Numbers chapter 13.
presents Caleb’s recollection at age 85 of the incident of the scouts in
## Numbers chapter 14.
Professor Benjamin Sommer of the Jewish Theological Seminary of America read and to teach that God punishes
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children for their parents’ sins as a sign of mercy to the parents: When sinning parents repent, God defers their punishment to their offspring. Sommer argued that other Biblical writers, engaging in inner-Biblical interpretation, rejected that notion in and Psalm Sommer argued that for example, quoted which was already an authoritative and holy text, but revised the morally troubling part: Where taught that God punishes sin for generations, maintained that God does not contend forever. Sommer argued that and similarly quoted with revision. Sommer asserted that and do not try to tell us how to read that is, they do not argue that somehow means something other than what it seems to say. Rather,
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they repeat while also disagreeing with part of it.
## Numbers chapter 15.
In God clarifies the purpose of sacrifices, as discussed in God states that correct sacrifice was not the taking of a bull out of the sacrificer's house, nor the taking of a goat out of the sacrificer's fold, to convey to God, for every animal was already God's possession. The sacrificer was not to think of the sacrifice as food for God, for God neither hungers nor eats. Rather, the worshiper was to offer to God the sacrifice of thanksgiving and call upon God in times of trouble, and thus God would deliver the worshiper and the worshiper would honor God.
- 1. passage through the desert,
- 2. release from prison,
-
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3. recovery from serious disease, and
- 4. surviving a storm at sea.
The Hebrew Bible reports several instances of sacrifices before God explicitly called for them in While and set out the procedure for the burnt offering (, "olah"), before then, reports that Noah offered burnt-offerings (, "olot") of every clean beast and bird on an altar after the waters of the Flood subsided. The story of the Binding of Isaac includes three references to the burnt offering (, "olah"). In God told Abraham to take Isaac and offer him as a burnt-offering (, "olah"). then reports that Abraham rose early in the morning and split the wood for the burnt-offering (, "olah"). And after the angel of the Lord averted
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Isaac's sacrifice, reports that Abraham lifted up his eyes and saw a ram caught in a thicket, and Abraham then offered the ram as a burnt-offering (, "olah") instead of his son. reports that Moses pressed Pharaoh for Pharaoh to give the Israelites "sacrifices and burnt-offerings" (, "zevachim v'olot") to offer to God. And reports that after Jethro heard all that God did to Pharaoh and the Egyptians, Jethro offered a burnt-offering and sacrifices (, "olah uzevachim") to God.
While and set out the procedure for the meal-offering (, "minchah"), before then, in Cain brought an offering (, "minchah") of the fruit of the ground. And then reports that God had respect for Abel and his offering (, "minchato"),
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but for Cain and his offering (, "minchato"), God had no respect.
And while indicates that one bringing an animal sacrifice needed also to bring a drink offering (, "nesech"), before then, in Jacob poured out a drink offering (, "nesech") at Bethel.
More generally, the Hebrew Bible addressed "sacrifices" (, "zevachim") generically in connection with Jacob and Moses. After Jacob and Laban reconciled, reports that Jacob offered a sacrifice (, "zevach") on the mountain and shared a meal with his kinsmen. And after Jacob learned that Joseph was still alive in Egypt, reports that Jacob journeyed to Beersheba and offered sacrifices (, "zevachim") to the God of his father Isaac. And Moses and Aaron
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argued repeatedly with Pharaoh over their request to go three days' journey into the wilderness and sacrifice (, "venizbechah") to God.
The Hebrew Bible also includes several ambiguous reports in which Abraham or Isaac built or returned to an altar and "called upon the name of the Lord." In these cases, the text implies but does not explicitly state that the Patriarch offered a sacrifice. And at God's request, Abraham conducted an unusual sacrifice at the Covenant between the Pieces () in
The consistent application of the law regarding sacrifices to both Israelites and the strangers dwelling amongst them () reflects the same principle in the Passover regulations in the Book of Exodus ().
The
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ordinances for seeking forgiveness of unintentional sin (Numbers 15:22–29) are a shorter form of the ordinances set out in more detail ordinances in .
The requirement to wait because God had not yet revealed how violators of the Sabbath should be treated () is similar to the requirement in , where Moses commanded the community to wait until he heard the law concerning the Second Passover.
# In early nonrabbinic interpretation.
The parashah has parallels or is discussed in these early nonrabbinic sources:
## Numbers chapter 15.
The 1st or 2nd century CE author Pseudo-Philo read the commandment to wear "tzitzit" in together with the story of Korah’s rebellion that follows immediately after
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in Pseudo-Philo reported that God commanded Moses about the tassels, and then Korah and the 200 men with him rebelled, asking why that unbearable law had been imposed on them.
# In classical rabbinic interpretation.
The parashah is discussed in these rabbinic sources from the era of the Mishnah and the Talmud:
## Numbers chapter 13.
Resh Lakish interpreted the words "Send "you" men" in to indicate that God gave Moses discretion over whether to send the spies. Resh Lakish read Moses' recollection of the matter in that "the thing pleased me well" to mean that agreeing to send the spies pleased Moses well but not God.
Rabbi Isaac said that the spies' names betrayed their lack of faith, and
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that Sethur's name (in ) meant that he undermined ("sathar") the works of God. And Rabbi Joḥanan said that the name of Nahbi the son of Vophsi (in ) meant that he hid ("hikbi") God's words.
Reading “Send "you" men,” a Midrash contrasted the two righteous men Phinehas and Caleb, the spies whom Joshua sent in who risked their lives in to perform their mission, with the messengers whom Moses sent, who the Midrash taught were wicked men.
A Midrash read “Send "you" men,” together with “As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.” The Midrash taught that God could see from the first that the spies were going to slander the land, as says, “And they
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bend their tongue, their bow of falsehood.” The Midrash compared God's words in to the case of a rich man who had a vineyard. Whenever he saw that the wine was good, he would direct his men to bring the wine into his house, but when he saw that the wine had turned to vinegar, he would tell his men to take the wine into their houses. Similarly, when God saw the elders and how worthy they were, God called them God's own, as God says in “Gather "to Me" 70 men,” but when God saw the spies and how they would later sin, God ascribed them to Moses, saying in “Send "you" men.”
A Midrash contrasted “Send you "men",” with “He that sends a message by the hand of a fool cuts off his own feet, and drinks
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damage.” The Midrash asked whether the spies were men or fools. The Midrash noted that says, “Send you "men",” and wherever Scripture uses the word “men,” Scripture implies righteous people, as in “And Moses said to Joshua: ‘Choose us out "men"’”; in 1 Samuel “And the man was an old man (and thus wise) in the days of Saul, coming among "men" (who would naturally be like him)”; and in “But will give to Your handmaid seed who are "men".” If thus implies that the spies were righteous people, could they still have been fools? The Midrash explained that they were fools because they spread an evil report about the land, and says, “He that utters a slander is a fool.” The Midrash reconciled the two
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characterizations by telling that the spies were great men who then made fools of themselves. It was concerning them that Moses said in “They are a very contrary generation, children in whom is no faithfulness.” For the Midrash taught that the spies had been chosen out of all Israel by the command of both God and Moses; as Moses said in “And the thing pleased me well; and I took twelve men of you,” implying that they were righteous in the opinion of both Israel and in Moses. Yet Moses did not want to send them on his own responsibility, so he consulted God about each individual, mentioning the name and tribe of each, and God told Moses that each was worthy. The Midrash explained that one can
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infer that God told Moses that they were worthy, because reports, “And Moses sent them from the wilderness of Paran "according to the commandment of the Lord".” Afterwards, at the end of 40 days, they changed and made all the trouble, causing that generation to be punished; thus says, “For they are a very contrary ("tahpukot") generation,” since when they were selected they were righteous and then they changed ("nitapeku"). Accordingly, says, “Send you "men",” and afterwards says, “These are the names of the "men".”
A Midrash taught that one should become an "explorer" for wisdom, as uses the term. Reading Ecclesiastes “And I applied my heart to seek and to search out by wisdom,” the Midrash
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asked what it means “to search out ("la-tur") by wisdom.” The Midrash explained that it means to search for wisdom, to become an explorer of wisdom, as the word is employed in “Send you men, that they may spy out ("yaturu") the land of Canaan.” Thus teaches that one should sit in the presence of one who teaches Scripture well or expounds Mishnah well and become a scout to discover knowledge.
Rava noted that literally reads ""they" went up into the South, and "he" came to Hebron," and deduced from the change in the number of the pronoun that Caleb separated himself from the spies' plan and prostrated himself in prayer on the graves of the patriarchs in Hebron.
Interpreting the names Ahiman,
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Sheshai, and Talmai in a Baraita taught that Ahiman was the most skilful of the brothers, Sheshai turned the ground on which he stepped into pits, and Talmai turned the ground into ridges when he walked. It was also taught that Ahiman built Anath, Sheshai built Alush, and Talmai built Talbush. They were called "the children of Anak" (the giant) because they seemed so tall that they would reach the sun.
A Baraita interpreted the words "and Hebron was built seven years before Zoan in Egypt" in to mean that Hebron was seven times as fertile as Zoan. The Baraita rejected the plain meaning of "built," reasoning that Ham would not build a house for his younger son Canaan (in whose land was Hebron)
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before he built one for his elder son Mizraim (in whose land was Zoan), and lists (presumably in order of birth) "the sons of Ham: Cush, and Mizraim, and Put, and Canaan." The Baraita also taught that among all the nations, there was none more fertile than Egypt, for says, "Like the garden of the Lord, like the land of Egypt." And there was no more fertile spot in Egypt than Zoan, where kings lived, for says of Pharaoh, "his princes are at Zoan." And in all of Israel, there was no more rocky ground than that at Hebron, which is why the Patriarchs buried their dead there, as reported in But rocky Hebron was still seven times as fertile as lush Zoan.
The Gemara interpreted the words "between
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two" in to teach that the scouts carried the large cluster of grape on two staffs. Rabbi Isaac said that the scouts carried the grapes with a series of balancing poles. The Gemara explained that eight spies carried the grape-cluster, one carried a pomegranate, one carried a fig, and Joshua and Caleb did not carry anything, either because they were the most distinguished of them, or because they did not share in the plan to discourage the Israelites.
Rabbi Joḥanan said in the name of Rabbi Simeon ben Yohai that the words "And they went and came to Moses" in equated the going with the coming back, indicating that just as they came back with an evil design, they had set out with an evil design.
The
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Gemara reported a number of Rabbis' reports of how the Land of Israel did indeed flow with "milk and honey," as described in and 17, and and and and 15, and Once when Rami bar Ezekiel visited Bnei Brak, he saw goats grazing under fig trees while honey was flowing from the figs, and milk dripped from the goats mingling with the fig honey, causing him to remark that it was indeed a land flowing with milk and honey. Rabbi Jacob ben Dostai said that it is about three miles from Lod to Ono, and once he rose up early in the morning and waded all that way up to his ankles in fig honey. Resh Lakish said that he saw the flow of the milk and honey of Sepphoris extend over an area of sixteen miles by sixteen
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miles. Rabbah bar Bar Hana said that he saw the flow of the milk and honey in all the Land of Israel and the total area was equal to an area of twenty-two parasangs by six parasangs.
Rabbi Joḥanan said in the name of Rabbi Meir that the spies began with a true report in and then spoke ill in , because any piece of slander needs some truth in the beginning to be heard through to the end.
Rabbah interpreted to report that Caleb won the people over with his words, for he saw that when Joshua began to address them, they disparaged Joshua for failing to have children. So Caleb took a different tack and asked, "Is this all that Amram's son [Moses] has done to us?" And as they thought that Caleb
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was about to disparage Moses, they fell silent. Then Caleb said, "He brought us out of Egypt, divided the sea, and fed us manna. If he were to ask us to get ladders and climb to heaven, should we not obey? And then Caleb said the words reported in "We should go up at once, and possess the land, for we are well able to overcome it."
Reading “The stout-hearted are bereft of sense, they sleep their sleep,” a Midrash taught that the expression “bereft of sense” applied to Moses and Aaron. They sent the spies, who slandered the land, so that they did not know what to do. Moses and Aaron lost courage, but Caleb immediately rose and silenced all of the people, as reports, “And Caleb stilled (, "vayahas")
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the people.” He stood on a bench and silenced them, saying, “Silence ("has")!” and they became silent to hear him. Caleb told them in “The land . . . is an exceeding good land.” God therefore said to Moses, “I am exceedingly grateful to him [Caleb],” as may be inferred from “Except ("zulati") Caleb the son of Jephunneh, he shall see it . . . because he has wholly followed the Lord.” The word "zulati" signified "lazeh itti", “this one was with Me,” more than the 600,000 other Israelites, who could not find your hands and feet, but failed in courage. Thus says, “The stout-hearted are bereft of sense.” The Midrash taught that it came to this because the messengers that Moses and Aaron sent were
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fools. Of such as these observes, “He that sends a message by the hand of a fool cuts off his own feet, and drinks damage.”
Rabbi Hanina bar Papa read the spies to say in not "they are stronger than "we"" but "they are stronger than "He"," questioning God's power.
The Mishnah noted that the evil report of the scouts in caused God to seal the decree against the Israelites in the wilderness in The Mishnah thus deduced that one who speaks suffers more than one who acts.
Rav Mesharsheya said that proved that the spies were liars, for though they might well have known that they saw themselves as grasshoppers, they had no way of knowing how the inhabitants of the land saw them.
## Numbers chapter
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14.
The Pirke De-Rabbi Eliezer told that God spoke to the Torah the words of "Let us make man in our image, after our likeness." The Torah answered that the man whom God sought to create would be limited in days and full of anger, and would come into the power of sin. Unless God would be long-suffering with him, the Torah continued, it would be well for man not to come into the world. God asked the Torah whether it was for nothing that God is called (echoing ) "slow to anger" and "abounding in love." God then set about making man.
The Pirke De-Rabbi Eliezer told that God had spoken the words of to Moses before, after the incident of the Golden Calf. The Pirke De-Rabbi Eliezer told that after
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the incident of the Golden Calf, Moses foretold that he would behold God's Glory and make atonement for the Israelites' iniquities on Yom Kippur. On that day, Moses asked God to pardon the iniquities of the people in connection with the Golden Calf. God told Moses that if he had asked God then to pardon the iniquities of all Israel, even to the end of all generations, God would have done so, as it was the appropriate time. But Moses had asked for pardon with reference to the Golden Calf, so God told Moses that it would be according to his words, as says, "And the Lord said, 'I have pardoned according to your word.'"
A Baraita taught that when Moses ascended to receive the Torah from God, Moses
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found God writing "longsuffering" among the words with which describes God. Moses asked God whether God meant longsuffering with the righteous, to which God replied that God is longsuffering even with the wicked. Moses exclaimed that God could let the wicked perish, but God cautioned Moses that Moses would come to desire God's longsuffering for the wicked. Later, when the Israelites sinned at the incident of the spies, God reminded Moses that he had suggested that God be longsuffering only with the righteous, to which Moses recounted that God had promised to be longsuffering even with the wicked. And that is why Moses in cited to God that God is "slow to anger."
Rabbi Simeon son of Rabbi Ishmael
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interpreted the term "the Tabernacle of the testimony" in to mean that the Tabernacle was God's testimony to the whole world that God had in forgiven Israel for having made the Golden Calf. Rabbi Isaac explained with a parable. A king took a wife whom he dearly loved. He became angry with her and left her, and her neighbors taunted her, saying that he would not return. Then the king sent her a message asking her to prepare the king's palace and make the beds therein, for he was coming back to her on such-and-such a day. On that day, the king returned to her and became reconciled to her, entering her chamber and eating and drinking with her. Her neighbors at first did not believe it, but when
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they smelled the fragrant spices, they knew that the king had returned. Similarly, God loved Israel, bringing the Israelites to Mount Sinai, and giving them the Torah, but after only 40 days, they sinned with the Golden Calf. The heathen nations then said that God would not be reconciled with the Israelites. But when Moses pleaded for mercy on their behalf, God forgave them, as reports, "And the Lord said: ‘I have pardoned according to your word.'" Moses then told God that even though he personally was quite satisfied that God had forgiven Israel, he asked that God might announce that fact to the nations. God replied that God would cause God's Shechinah to dwell in their midst, and thus says,
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"And let them make Me a sanctuary, that I may dwell among them." And by that sign, God intended that all nations might know that God had forgiven the Israelites. And thus calls it "the Tabernacle of the testimony," because the Tabernacle was a testimony that God had pardoned the Israelites' sins.
The Mishnah deduced from that the Israelites in the wilderness inflicted ten trials on God, one of which was the incident of the spies. And the Mishnah deduced further from that those who speak ill suffer more than those who commit physical acts, and thus that God sealed the judgment against the Israelites in the wilderness only because of their evil words at the incident of the spies.
Reading a Midrash
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taught that in 18 verses, Scripture places Moses and Aaron (the instruments of Israel's deliverance) on an equal footing (reporting that God spoke to both of them alike), and thus there are 18 benedictions in the "Amidah".
Because with regard to the ten spies in God asked, "How long shall I bear with this evil "congregation"?" the Mishnah deduced that a "congregation" consists of no fewer than ten people. Expounding on the same word "congregation," Rabbi Halafta of Kefar Hanania deduced from the words "God stands in the congregation of God" in that the Shechinah abides among ten who sit together and study Torah.
Similarly, the Gemara cited to support the proposition that we need ten people
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in expressions of sanctity. Rabbi Ḥiyya bar Abba said that Rabbi Joḥanan said that God's words in “I shall be hallowed among the children of Israel,” indicate that any expression of sanctity requires at least ten people. Rabbi Ḥiyya taught that this can be inferred by means of a verbal analogy ("gezera shava") between two places that use the word “among.” says, “And I shall be hallowed "among" the children of Israel,” and speaking about Korah's congregation, says, “Separate yourselves from "among" this congregation.” Just as with regard to Korah the reference was to ten, so too, with ragrd to hallowing the name of God, the reference is to a quorum of ten. The connotation of ten associated with
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the word “among” in the portion of Korah was, in turn, inferred by means of another verbal analogy between the word “congregation” written there and the word “congregation” written in reference to the ten spies who slandered the Land of Israel, as says, “How long shall I bear with this evil "congregation"?” In the case of the spies, it was a congregation of ten people, as there were twelve spies altogether, and Joshua and Caleb were not included in the evil congregation. So, the Gemara reasoned, in the case of Korah, the reference must also be to a congregation of ten people.
Noting that in the incident of the spies, God did not punish those below the age of 20 (see ), whom described as "children
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that . . . have no knowledge of good or evil," Rabbi Samuel bar Nahmani taught in Rabbi Jonathan's name that God does not punish for the actions people take in their first 20 years.
Rav Hamnuna taught that God's decree that the generation of the spies would die in the wilderness did not apply to the Levites, for says, "your carcasses shall fall in this wilderness, and all that were numbered of you, according to your whole number, from 20 years old and upward," and this implies that those who were numbered from 20 years old and upward came under the decree, while the tribe of Levi — which 23, 30, 35, 39, 43, and 47 say was numbered from 30 years old and upward — was excluded from the decree.
A
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Baraita taught that because of God's displeasure with the Israelites, the north wind did not blow on them in any of the 40 years during which they wandered in the wilderness. The Tosafot attributed God's displeasure to the incident of the spies, although Rashi attributed it to the Golden Calf.
Rabbi Akiva interpreted to teach that the generation of the wilderness have no share in the World To Come and will not stand at the last judgment. Rabbi Eliezer said that it was concerning them that said, "Gather my saints together to me; those who have made a covenant with me by sacrifice."
A Midrash noted that says that in the incident of the spies, "the "men" ... when they returned, made all the congregation
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to murmur against him." The Midrash explained that that is why the report of about the daughters of Zelophehad follows immediately after the report of about the death of the wilderness generation. The Midrash noted that says, "there was not left a "man" of them, save Caleb the son of Jephunneh," because the men had been unwilling to enter the Land. But the Midrash taught that says, "then drew near the daughters of Zelophehad," to show that the women still sought an inheritance in the Land. The Midrash taught that in that generation, the women built up fences that the men broke down.
The Mishnah deduced from that the spies have no portion in the World To Come, as the words "those men ... died"
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in indicated that they died in this world, and the words "by the plague" indicated that they died in the World To Come.
Rabbah in the name of Resh Lakish deduced from that the spies who brought an evil report against the land died by the plague, and died because of the evil report that they had brought.
## Numbers chapter 15.
The Mishnah exempted the meal offering that accompanied the drink offering in from the penalty associated with eating "piggul", offerings invalidated for improper intent. And the Mishnah ruled that these meal-offerings required oil but not frankincense.
Tractate Challah in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of separating a portion of bread,
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a dough offering (, "challah"), for the priests in
The Mishnah taught that five types of grain are subject to the law of "challah": wheat, barley, spelt, oats, and rye. Quantities of dough made from these different grains are counted together. They were also subject to the prohibition of the consumption of new produce before the waiving of the first sheaf, and to the prohibition of reaping prior to Passover. If they took root prior to the waiving of the first sheaf, the waiving of the first sheaf released them for consumption. But if not, they were prohibited until the next waiving of the first sheaf. The Mishnah taught that rice, millet, poppy seed, sesame, and legumes are exempt from "challah"
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(for though they are sometimes made into dough, they are not capable of leavening), as are less than five-fourths of a "kav", or about 3½ pounds (the minimum subject to "challah") of the five kinds of grain subject to "challah". Sponge-biscuits, honey cakes, dumplings, pancakes, and dough made from a mixture of consecrated and unconsecrated grain are also exempt from "challah".
The Mishnah taught that the minimum measure of "challah" is one twenty-fourth part of the dough (or in the case if the minimum amount subject to "challah", about 2¼ ounces). If one makes dough for oneself or for a wedding banquet, the minimum is still one twenty-fourth (and no distinction is made based on volume of dough
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intended for private consumption). If one makes dough to sell in the market, the minimum is one forty-eighth. If dough is rendered unclean either unwittingly or by force of unavoidable circumstances, it is one forty-eighth, but if it was rendered unclean deliberately, it is one twenty-fourth, so that one who sins shall not profit from sin. The Mishnah taught that one cannot designate "all" of one's dough as "challah", but must leave some that is not "challah".
The School of Rabbi Ishmael taught that whenever Scripture uses the word "command (, "tzav")" (as does), it denotes exhortation to obedience immediately and for all time. A Baraita deduced exhortation to immediate obedience from the use
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of the word "command" in which says, "charge Joshua, and encourage him, and strengthen him." And the Baraita deduced exhortation to obedience for all time from the use of the word "command" in which says, "even all that the Lord has commanded you by the hand of Moses, from the day that the Lord gave the commandment, and onward throughout your generations."
A Baraita taught that Rabbi Eliezer, the son of Rabbi Jose, said that he refuted the sectarian books that maintained that resurrection is not deducible from the Torah. To support the proposition that the Torah does refer to the resurrection of the dead, Rabbi Eliezer cited which says, "Because he has despised the word of the Lord, and has
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broken his commandment, that soul shall utterly be cut off (, "hikareit tikareit"); his iniquity shall be upon him." Rabbi Eliezer reasoned that as this person would be utterly be cut off in this world (meaning that he would die), the person's iniquity would need to be upon him in the next world (in the life after death). Rav Papa asked Abaye whether Rabbi Eliezer could not have deduced both this world and the next from the words "he shall be utterly cut off." The answer was that they would have replied that the Torah employed human phraseology. Similarly, the Tannaim disputed: Rabbi Akiva taught that the words, "That soul shall utterly be cut off (, "hikareit")," mean that he shall be cut off
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in this world and (, "tikareit") in the next. Rabbi Ishmael noted that previously stated, "he reproaches the Lord, and that soul shall be cut off," and asked whether Rabbi Akiva's reasoning thus implied the existence of three words. Rather, Rabbi Ishmael taught that the words of "and [that soul] shall be cut off," imply in this world, whereas the words of "be cut off (, "hikareit")," imply in the next world. As for the repetition in (, "tikareit"), Rabbi Ishmael attributed that to the Torah's use of human phraseology. The Gemara taught that both Rabbi Ishmael and Rabbi Akiva utilize the concluding words of "his iniquity shall be upon him," for the purpose taught in a Baraita: One might think
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that the sinner would be cut off even if the sinner repented. Therefore, says, "his iniquity is upon him," meaning that God decreed that the sinner shall be cut off only if the sinner's iniquity is still in him (and the sinner dies unrepentant).
Rabbi Ishmael taught that Scripture speaks in particular of idolatry, for says, "Because he has despised the word of the Lord." Rabbi Ishmael interpreted this to mean that an idolater despises the first word among the Ten Words or Ten Commandments in (20:2–3 in the NJPS) and (5:6–7 in the NJPS), "I am the Lord your God . . . . You shall have no other gods before Me."
Rav Ḥisda taught that one walking in a dirty alleyway should not recite the "Shema",
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and one reciting the "Shema" who comes upon a dirty alleyway should stop reciting. Of one who would not stop reciting, Rav Adda bar Ahavah quoted to say: "he has despised the word of the Lord." And of one who does stop reciting, Rabbi Abbahu taught that says: "through this word you shall prolong your days."
Noting that the words "in the wilderness" appeared both in (which tells the story of the Sabbath violator) and in (where Zelophehad's daughters noted that their father Zelophehad had not taken part in Korah's rebellion) and Rabbi Akiva taught in a Baraita that Zelophehad was the man executed for gathering sticks on the Sabbath. Rabbi Judah ben Bathyra answered Akiva that Akiva would have
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to give an account for his accusation. For either Akiva was right that Zelophehad was the man executed for gathering sticks on the Sabbath, and Akiva revealed something that the Torah shielded from public view, or Akiva was wrong that Zelophehad was the man executed for gathering sticks on the Sabbath, and Akiva cast a stigma upon a righteous man. But the Gemara answered that Akiva learned a tradition from the Oral Torah (that went back to Sinai, and thus the Torah did not shield the matter from public view). The Gemara then asked, according to Rabbi Judah ben Bathyra, of what sin did Zelophehad die (as his daughters reported in that "he died in his own sin")? The Gemara reported that according
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to Rabbi Judah ben Bathyra, Zelophehad was among those who "presumed to go up to the top of the mountain" in (to try and fail to take the Land of Israel after the incident of the spies).
Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in and 29; (20:8–11 in the NJPS); and (5:12 in the NJPS).
The Sifra taught that the incidents of the blasphemer in and the wood gatherer in happened at the same time, but the Israelites did not leave the blasphemer with the wood gatherer, for they knew that the wood gatherer was going to be executed, as directed, "those who profane it [the Sabbath] shall be put to death." But they did not know
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the correct form of death penalty for him, for God had not yet been specified what to do to him, as says, "for it had not [yet] been specified what should be done to him." With regard to the blasphemer, the Sifra read "until the decision of the Lord should be made clear to them," to indicate that they did not know whether or not the blasphemer was to be executed. (And if they placed the blasphemer together with the wood gatherer, it might have caused the blasphemer unnecessary fear, as he might have concluded that he was on death row. Therefore, they held the two separately.)
The Sifri Zutta taught that the passage of the wood-gatherer in is juxtiposed to the passage on the fringes in to show
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that a corpse should be buried wearing fringes.
A Midrash asked to which commandment refers when it says, "For if you shall diligently keep all "this commandment" that I command you, to do it, to love the Lord your God, to walk in all His ways, and to cleave to Him, then will the Lord drive out all these nations from before you, and you shall dispossess nations greater and mightier than yourselves." Rabbi Levi said that "this commandment" refers to the recitation of the "Shema" (), but the Rabbis said that it refers to the Sabbath, which is equal to all the precepts of the Torah.
The Alphabet of Rabbi Akiva taught that when God was giving Israel the Torah, God told them that if they accepted
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the Torah and observed God's commandments, then God would give them for eternity a most precious thing that God possessed — the World To Come. When Israel asked to see in this world an example of the World To Come, God replied that the Sabbath is an example of the World To Come.
Already at the time of the Mishnah, constituted the third part of a standard "Shema" prayer that the priests recited daily, following and The Mishnah instructed that there is a section break in the "Shema" between reciting and reciting during which one may give and return greetings out of respect. And similarly, there is a section break between reciting and reciting "emet veyatziv". But Rabbi Judah said that one may
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not interrupt between reciting and reciting "emet veyatziv" ("true and enduring . . ."). The Mishnah taught that the reciting of precedes the reciting of in the "Shema" because the obligation of applies day and night, while the obligation of to wear "tzizit" applies only during the day.
The Gemara asked why the Rabbis included in the recitation of "Shema", as it contains matter unrelated to the rest of the "Shema". Rabbi Judah bar Ḥaviva taught that includes five elements, including the primary reason for its inclusion, the Exodus from Egypt: The commandment of ritual fringes, mention of the Exodus from Egypt, the acceptance of the yoke of the commandments, admonition against the opinions of
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