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Part 4- All you ever need to know about fragrance continues(1000 Posts)
Well, we're nearly all full.
Very best of luck to those with medical woes. Thinking of you. This is the worst bit, according to my MIL who was recently successfully treated for breast cancer. It is horrible waiting to find out. Apparently she felt much better once she actually knew what she was dealing with, even though it wasn't good news for her - I do hope it is good news all the way for both of you.
Tried Pear and Olive today. It is OK. And that is high praise from the original hater of all things foody and fruity. I don't think I'll wear it much, though so if anyone wants a sample, shout. I also have Sova to swap/give away, which is so caramelly on initial whiff that I don't know what happens after that because I had to have an actual shower to wash it off. If anyone fancies it, let me know.
Also, I am still trying to give away Cioco Rosissimo. PLEASE, someone much like chocolate. Take it away. I hate it.
MUST like chocolate, I mean.
just how chocolatey is it?
It's pretty damn chocolatey! I believe it has rose in there too but I've never got that far because I'm the original gourmand hater and it makes me feel ill. If you want it, or even think you might like to try a single spray, please PM me your address because I will never wear it again! You can always pass it on if you don't like it.
I shall Pm you if you don't mind, I quite like the sound of it and I LOVE trying new scents even though I don't have much descriptive powers! I don't think I have anything to swap otherwise I would offer
I don't mind at all! And I'd be delighted to pass it on to someone who might like it. Hope it cheers you up a bit. I don't need a swap so don't feel bad. I'm happy to pass it on (it was a freebie from Scents and Sensibility when I ordered some other stuff so I didn't pay for it or anything). Also, all the scents you like are things I don't like so this may be a good fit for you!
However, I will warn you now, I have a sick kid in bed upstairs so it may be a few days before I can get to the post office!
I don't mind waiting and having something nice in the post instead of bills will be very nice indeed. I hope your poorly DD/DS recovers soon
Thanks, she's fine, just got a temperature and a sore throat. Unfortunately she's too big to pop in the buggy and take off to wherever I need to go!
pocket and onelittlelady - Sorry to hear that you both have something so to worry about. Hope you both don't have to wait too long for your results and that it all works out ok for you.
Meeting best friend for lunch today, we both love NR for her and so will be in a little cloud of our own making.
Thank you Ladame in fact, thank all of you, you've all been very kind
Hi ladies! Sorry I have been quiet of late. I have been keeping up to date with the thread, but haven't got round to posting. OneLittleLady and pocketandsweet- hope your results come through quickly and that all is ok. Big virtual hugs to you both.
2 weeks left of maternity leave, so been busy getting things ready. Finally got round to getting my eyes tested (and some v nice tortoiseshell glasses), new haircut (it had been a loooooooooooong time since it was last done), plus weaning Oliver and making sure that he is in some kind of routine for nursery.
Perfume wise, I have been using samples that I already have. Today's scent is Eau D'Epices. A veritable basket of dried fruits and spices- perfect for a cold spring day. I am trying to limit myself to just ordering a handful each month. I still find ebay quite good for decants. I am in love with Chergui at the moment, so will probably purchase a 5 or 10ml decant from there. Then I may ask for a fb for my birthday, if I am still in love with it (bearing in mind that I am fickle).
Inspired by CointreauVersial, and by a package of samples from Parfum d'Empire which arrived yesterday, trying Ambre Russe today. First impression: how like SL Arabia it is - need to try one on each wrist though; this is from v fallible memory.
I have some samples I don't want - anyone up for a swap? Some of them have v little left, though, I warn you:
Miller Harris - Fleur Oriental
Caron - Farnesiana
Annick Goutal - Ninfeo Mio
Diptyque - Volutes
Frédéric Malle - Lipstick Rose
Frédéric Malle - Une Fleur de Cassie
Vero Profumo - Rubj
Tauer - Orange Star
Neela Vermeire - Bombay Bling!, Trayee and Mohur (v little left of Mohur)
clb - Oooh, I like the sound of a couple of those: the Miller Harris Fleur Oriental and the Diptyque Volutes. I'll PM you a list of what I have, if any of them take your fancy.
Hope you are still enjoying the Ambre Russe - personally, I found it got better and better as the day wore on.
It's lovely, isn't it? I get contrasting wafts of something raspy and woody and then a syrupy spiciness.
The Volutes and Fleur Oriental are yours!
SOTD is Orange Star, thanks to Cointreau
This is a funny one as the opening has a bit of Mr Muscle kitchen cleaner about it, yet once that goes, the drydown is gorgeous. I could imagine this being a great Christmas scent, with it's orangey spicyness.
I made a discovery on Sunday in M&S, which may interest Teint de Neige lovers- Osez Moi by Chantal Thomass. It has a very similar feel, perhaps a bit more floral. Worth a sniff if you're looking for a slightly more affordable/ available alternative to TdN.
I also found my first scrubber- Mugler's Womanity! Something a bit over ripe or almost rotting about it, it just seemed like a very strong peachy/ figgy note. Maybe I don't like fig?!
It's funny how I started off this 'hobby' thinking I liked everything and am now discovering that I do have certain preferences after all. Thank goodness as I really need to narrow my wishlist down
SOTD Cuir de Lancome - a lovely warm chypre for a cold day.
A dull gray day, DD2 has earache. Loretta packs a punch - must have antibiotic properties!
SOTD Nocturnes thanks to florascotia. The start isn't as I remember but it mellows into something I recognise from my memory. More than a hint of "old books" which is a good thing in my opinion. I wonder what the "old book" element is? Tomorrow Coromandel ( thanks to ladame). I am a bit afraid of the patchouli though
pocketandsweet and OneLittleLady- hope things work out well for you both
Like the sound of osez moi in M&S - I often wear Lipstick Rose with Teint de Neige as feels it could do with being just a bit more floral - they are lovely together
Tried out some of my sisters Ange ou Demon and honestly, I wish I hadn't. It smells like toilet duck on me. It's vile. It smelt so promising in the bottle, nice and bright. I thought it might be nice for spring but no, it's one I must pass on buying.
Well, the sun is shining today (even though it is colder than Siberia), so SOTD is Eau D'Hadrien in an effort to conjure up some Mediterranean warmth. It's very pretty, but the sharp citrus opening disappeared very quickly and it is already quite faint. Lovely soft mandarin wafts every now and then.
Pocket, how's your Coromandel? I always thought I hated patchouli until I tried that.
Trying to coax the sun out by wearing Lys Mediterranée.
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Resource Recovery Project Begins Environmental Review
On Tuesday, November 13 the Santa Barbara County Board of Supervisors approved private consulting contracts that formally begin the environmental review of the Resource Recovery Project which would increase recycling, provide compost, generate green energy, and reduce future greenhouse gas emissions related to the management of the communities' solid waste.
The County Public Works Department, in collaboration with the cities of Santa Barbara, Goleta, Solvang and Buellton, is proposing to develop a Resource Recovery Project that would process municipal solid waste (MSW) currently disposed at the County owned and operated Tajiguas Landfill.
Supervisor Salud Carbajal says that "This is another case of our community being a leader in sustainability by recycling even more than we do now and getting even closer to zero waste. This is a financially responsible local solution to managing our communities' waste that places us back into a leadership position in environmental action."
The communities participating in this project currently have a recycling rate above 70%. The proposed Resource Recovery Project would increase the region's recycling rate above 80% by sorting through the MSW, pulling out recyclables for sale and processing discarded organic material into biogas and compost.
Mark Schleich, the Deputy Director of Public Works and the head of the Resource Recovery & Waste Management Division explains, "Pulling misplaced recyclables out of our trash is the first step in reducing greenhouse gases for this project by avoiding the mining and harvesting of new materials. However, organic material like food waste or greenwaste when buried also has the potential of creating greenhouse gases. The Resource Recovery Project would anaerobically digest organic material, further reducing greenhouse gas emissions, generating green energy and providing compost. The electricity produced from this process will power over 1,000 homes in the County."
Mr. Schleich also notes that "By capturing potential greenhouse gases from organic waste in an anaerobic digester and recycling any bottles or cans accidentally thrown away in the trash, this project will have the same carbon emissions impact as removing more than 22,000 cars off of our streets. No other local project has the ability to significantly reduce greenhouse gas emissions at this level."
Supervisor Doreen Farr has noted that "Exporting our waste to another landfill or expanding the one we have are financially and environmentally expensive options. The proposed Resource Recovery Project is cost competitive and benefits the environment and the local economy. Since this project is a public-private partnership between the participating local governments, this project will bring over $50 million in private capital invested in the local economy that will bring our community new jobs in the expanding field of environmental resource management."
For additional information please visit www.ResourceRecoveryProject.com.
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Everyone who tried this soup today loved it! Bright green broccoli florets float prettily in this hearty soup, but it's broccoli stems that do the real work. They're cooked with the potatoes and then pureed to form a creamy base. A optional final touch of Parmesan gives the soup an Italian feel.
Creamy Broccoli and Potato Soup
3 Tbsp olive oil
2 large onions, chopped
12 cups vegetable (or chicken) broth (3 boxes)
4 large potatoes, peeled and medium diced (I used Russet because that's what I had on hand)
2 bunches broccoli, stems removed and rough chopped, reserve the florets
salt and pepper
Heat olive oil over medium-high heat in a large soup pot. When oil is hot, add chopped onion. Cook, stirring every few minutes, until onions are translucent but not brown, about 10 minutes. Turn down heat a bit if onions start to brown.
Add vegetable (or chicken) broth, chopped broccoli stalks, diced potatoes, 1.5 tsp salt and pepper to pot. Cover pot and bring to a simmer over medium heat. Once simmering, turn heat to low and let simmer, covered, until potatoes are easily broken with a spoon. Using a hand (immersion) blender, puree contents of pot.
Remove from heat and add broccoli florets. Stir and let sit for a few minutes until florets are soft. Taste soup and season with more salt and pepper if necessary. Serve immediately or refridgerate and save for later.
I served the Creamy Broccoli and Potato Soup for dinner tonight with a salad that I made out of Dr. Fuhrman's Eat for Health cookbook. It is called Quinoa Bean Salad, and according to my husband Randy, it is "extraordinary" and "out of control," which is what I'm finding with all of the recipes from Eat for Health. It's got currants, carrots, quinoa, walnuts, goji berries, tomatoes, peppers, garlic and chili powder. I'm pretty sure that Dr. Fuhrman wouldn't be too happy with me if I started publsihing his recipes to the web, so if you are interested, you'll just have to buy the book!
P.S. I served the Quinoa Bean Salad over a large bed of chopped romaine lettuce and arugula. I find that serving a higher calorie, albeit nutritious, grain/bean salad over a bed of lettuce is a better way to go to fill me up on fewer calories while still being amazing and delicious.


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Magma 7 SLOT (32/33) PCI EXPRESS TO PCI EXPAN (PR74-SUBPEHIFX1)Item#: 7958980 | Model#: PR74-SUBPEHIFX1
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( Length:26, Width:25, Depth:14)
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Click here for full warranty and support information
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text:
Cadillac Repair Questions? Ask a Mechanic for Answers ASAP
Hi my name is ***** ***** I will be happy to assist with this today.In some cases I may need more info to assist better.I apologize for any delay.
Is the fluttering noise occuring at idle or in park or neutral when revving up the engine?
Does the fluttering noise only occur when driving?
Is the pop noise coming from under the vehicle possibly the exhaust area?
Let me know so we can continue,thanks Pete.


text:
Within this constantly modifying working setting today, personal career advancement organizing is very important if we are to keep employable and also to obtain our profession ambitions. A methodical method of your individual job plan is quite necessary these days if we're to see that knowledge which were when in fantastic need have grown to be useless as a result of improvement in marketplace character and new technology.
|You could undertake a three-step procedure method for your personal career prepare by evaluating your present situation, examine and establish your upcoming goals last but not least to draw up towards reaching your future goals a program. These three step strategy is elaborated within the next several paragraphs.
Your current circumstance is basically your application or CV. When determining your present circumstance, you are fundamentally drawing up your CV which is a very important record within your job search for that profession options that you are seeking. You're fundamentally saying your activities, expertise, understanding and diploma on paper. The resume includes a dual purpose because you're now absolutely alert to your overall circumstance. Are you looking for Laura L. Smith ? View the before described website.
In personal career improvement organizing, it's extremely important to have a clear image of the targets that are upcoming, merely subsequently can you work at achieving your objectives. You have to possess a vision of the near-term, advertisement extended term objectives that are medium term. Like, if you are an engineer as well as your purpose will be the overseer of the structure firm, your near term goal should be to be a task professional, to become endorsed to your project manager afterwards and fundamentally to attain your long lasting objective of becoming a director of the building firm.
It is vital that you work at your greatest career target by concentrating on a development method that'll advantages and provides the vital function expertise and expertise to you when you achieve your career destination. These system will include functioning under a more seasoned individual within your industry for the precious helping aid and guidance, in addition to re-training and participating classes to produce your knowing and necessary skills regarding your sector. It may even be beneficial to work-in various capabilities within the sector to get an overall understanding of a if your best aim is actually a managing situation such a representative of the construction firm.
If you're previously in well organized firm, you ought to continuously consult with your instant exceptional on your career development intend to receive the required capabilities on the market. Usually, it would be sensible to test the work industry to steer your job path within the path that is correct.
As well as the above, it is constantly crucial that you develop skills that are soft such developing your temperament and learning to act as a-team. Developing a job that is successful entails a lot more than a person's effort, therefore having others to be worked with by the ability can be an important attribute to get.
If your wish is to attain your job aim as previously mentioned above a personal job approach must certanly be in position. Normally, you could find yourself trapped within your provide situation using small course correct as much as some time on your pension. Job development planning that is individual will be the critical to accomplishing your job purpose and at the same time for you to help you to remain employable.


text:
Natura 2000 is the centerpiece of the European Union nature & biodiversity policy. Is the largest network of protected areas in the world. The aim of the network is to assure the long-term survival of Europe's most valuable and threatened species and habitats.
Young people have been hardest hit by the economic crisis as they often lack the experience and skills to be competitive. Today, one in five young Europeans cannot find a job (20.4 %)*. Over the past two years, the total number of young unemployed in the EU has increased by one million.
To tackle youth unemployment the European Commission has produced a video clip, entitled 'Getting off to a good start' which highlights the opportunities available to young people. The clip explains how young people can access a wealth of funding and support programmes to help find a job or set up a business.
The video clip forms part of a wider campaign by the European Commission to raise awareness of the Youth on the Move initiative which aims to enhance Europe's education systems and support young people's entry into the labour market. Youth on the Move is one of the flagship initiatives from Europe 2020, the EU's strategy for smart, sustainable and inclusive growth.
The clip is available in all 23 official languages of the EU.
*Eurostat 2010 Q3 (15-24 year olds)
Format available:
GA (Gaelic)
SV (Svenska)
SL (Slovenščina)
SK (Slovensky)
RO (Română)
PT (Português)
PL (Polski)
NL (Nederlands)
MT (Malti)
LV (Latviski)
LT (Lietuviškai)
IT (Italiano)
HU (Magyar)
FI (Suomi)
ET (Eesti)
ES (español)
EL (ελληνικά)
DA (Dansk)
CS (čeština)
BG (български)
DE (Deutsch)
FR (Français)
EN (English)
No Script Available
No Context Available
PR contact:
Tel: +32 2 537 44 00


text:
I just got back from my annual check-up, so by current standards that makes me qualified to chime in on the great health care controversy, right? Well, no, but here goes anyway.
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|Publication number
|Publication type
|Application number
|Publication date
|May 19, 1998
|Filing date
|Feb 28, 1996
|Priority date
|Feb 28, 1996
|Fee status
|Also published as
|Publication number
|Roger W. Cox, Robert T. Elms
|Original Assignee
|Eaton Corporation
|Export Citation
|BiBTeX, EndNote, RefMan
|Patent Citations (10), Referenced by (33), Classifications (10), Legal Events (4)
|External Links: USPTO, USPTO Assignment, Espacenet
1. Field of the Invention
This invention relates to apparatus for monitoring waveforms in ac electrical systems and particularly for performing harmonic analysis of the waveforms. More specifically, it relates to such apparatus, which provides a visual representation of the harmonics, which includes a measure of the phase angle of each harmonic relative to a selected reference waveform.
2. Background Information
Historically, apparatus for monitoring ac electrical systems have performed metering functions. State of the art monitors utilizes microcomputers, which perform these functions digitally. It has only been recently that the performance of these microcomputers has been adequate that they can perform on-line harmonic analysis of waveforms in the ac electrical system in addition to performing the metering functions. Initially the digital monitors captured the waveforms for off-line harmonic analysis by a separate computer. This was due to the very high processing burden that harmonic analysis places on the microcomputer. Still, there is room for improvement in monitors for ac electrical systems that provide harmonic analysis.
In particular, there is a need for such apparatus that provides improved presentation of the harmonic analysis to the user.
There is also a need to provide additional analysis of the phase angles between the harmonics.
There is a related need for such apparatus that takes into account frequency dependent phase shifts introduced by filters provided in the inputs of such apparatus.
These needs and others are satisfied by the invention, which is directed to apparatus for on-line harmonic analysis of the waveforms in an ac electrical system, which includes processing means, which not only determines values of each of the harmonic values, either magnitude or percent of the fundamental, but also determines the phase angle of each of the harmonics relative to a reference waveform. The harmonic value and the phase angle are presented, preferably on a visual display device. The reference waveform is one of the waveforms in the ac electrical system, preferably a voltage waveform. This voltage waveform can be either a line-to-neutral or a line-to-line voltage.
As another aspect of the invention, the apparatus includes input filtering in the form of a low pass filter, which removes spikes from the waveforms. This filtering causes a phase shift, which is dependent upon frequency, so that the higher harmonics are shifted a greater number of degrees. We have found that this phase shift with frequency is essentially linear so that the shift for a particular harmonic can be determined by multiplying the number of the harmonic by the slope of the linear function.
A full understanding of the invention can be gained from the following description of the preferred embodiments when read in conjunction with the accompanying drawings in which:
FIG. 1 is a schematic diagram, primarily in block form, of a monitor in accordance with the invention.
FIG. 2 is an elevation view of a front panel forming part of the monitor of FIG. 1.
FIG. 3 illustrates a display generated on the front panel of the apparatus.
FIG. 4 is a diagram illustrating division of the real and imaginary plane used to depict the components of the harmonics into octants.
FIG. 5 illustrates a display screen generated by the monitor to display harmonic values including phase angle.
FIGS. 6A and 6B illustrate a flow chart of a routine used by the apparatus of the invention to generate the harmonic display including the phase angle.
Referring to FIG. 1, the analyzer/monitor 1 of the invention is used to monitor and analyze an electric power system 3 such as a power distribution system. The power distribution system 3 illustrated has three phase conductors 7A, B and C, a neutral conductor 5N and a ground conductor 5G. Current transformers 5A, B, C, G and N sense current flowing in each of these conductors while phase-to-neutral voltages are sensed by the sensing resistors 9A, B and C. A ranging/filter circuit 11 converts the current and voltage waveforms from -10 to 0 to +10 volt signals for conversion by analog-to-digital (A/D) converter 13 for input to a digital processor 15. It also provides low pass filtering to remove noise spikes from the sensed waveforms. The A/D converter 13 samples the analog voltages and currents at intervals determined by interrupts generated by a digital processor 15. These interrupts are generated selectively at a first, slow speed sampling rate, or a second, high speed sampling rate. During low speed sampling, the A/D converter 13 samples all 5 currents and all 3 voltages. For high speed sampling, again all currents and the three-phase voltages are digitized for input to the processor. Each of these currents and voltages is sampled on each interrupt. The ground to neutral voltage VGN is amplified by an input circuit 12, which includes filtering and is converted to digital samples by an analog-to-digital (A/D) converter 14 in the digital processor 15.
The digital processor 15 utilizes the digital samples to generate values of two sets of electrical parameters. The first set of parameters is related to the monitoring function and includes metered parameters such as: rms currents and voltages, peak currents and voltages, minimum currents and voltages, power factor, watts, Vars, volt-amps, total harmonic distortion, K-factor, CBEMA derating factor and the like. The second set of parameters calculated by the digital processor 15 comprises the individual harmonic coefficients. Data collection and processing are organized in the manner described in U.S. patent application Ser. No. 08/325,711 filed on Oct. 17, 1994, now U.S. Pat. No. 5,587,917, so that a maximum number of parameters can be monitored continuously while also providing the capability for simultaneous calculation of harmonic content.
The digital processor 15 has an input/output (I/O) 17 through which the processor 15 is connected to a front panel 19. The front panel 19 serves as an interface with the user. It is through the front panel that the user can control the operation of the analyzer/monitor 1 and monitor the ac electrical power system 3. The input/output device 17 also interfaces the digital processor 15 with contact inputs through digital inputs. Relay outputs and analog outputs are also provided through the input/output device 17. The digital processor 15 can also communicate with a remote processor through a communications link 20. Through this communications link 20, the analyzer/monitor 1 can provide information to and/or be controlled by a remote processor (not shown).
The digital processor 15 generates the interrupts at a slow rate for monitoring and at a faster rate for data capture in order to control the burden on the processor so that all of the required functions can be performed. The sampling scheme used by the digital processor 15 is the same as that described in U.S. Pat. No. 5,587,917. As is known, waveform capture requires synchronous sampling at a rate that is at least twice that of the highest harmonic to be extracted. The monitoring functions, on the other hand, do not require synchronous sampling. Hence, the technique known as equivalent sampling is used for the slow speed sampling in order to increase the effective sampling rate. In the equivalent sampling technique, the ac waveforms are sampled a selected number of times per cycle with a delay of a fraction of a cycle before another cycle of samples is taken at the same sampling rate. Thus, the sampling instants are "bumped" each cycle by the selected fraction of a cycle. The data collected over a number of such "bumped" cycles are then used to calculate the various parameters.
Equivalent sampling at low speed with selectable high speed sampling for waveform capture is implemented by sampling in frames. Each sampling frame comprises a number of repetitions of sampling for a selected number of cycles followed by a delay, which is a fraction of a cycle. In the exemplary system, the selected number of cycles is two and the frame constitutes four repetitions of sampling of two cycles each followed by a delay δ. Thus, the exemplary frame is equal to eight cycles plus 4δ. The slow speed sampling rate is 32 samples per cycle and δ is made equal to 1/128 of a cycle so that the sampling frame is equal to 8 1/32 cycles of the fundamental frequency of the waveforms. This provides an equivalent sampling rate of 128 samples per cycle.
High speed sampling can be implemented in any one of the repetitions, but only one, during a sampling frame. Thus, for instance in the exemplary system, high speed sampling, when called for, is implemented in the third repetition within the frame. Any one of the frames can be used for high speed sampling, but it is always the same repetition within the frame. Since high speed sampling is performed for only one repetition, the sampling can be synchronous, a requirement for Fourier analysis of the harmonic content of the waveform. By synchronous, it is meant that an integer number of samples are taken per cycle. As the delay, δ, comes at the end of the repetition, it does not disturb the synchronous sampling performed during only one repetition. The high speed sampling is carried out at a rate, which is an integer multiple of the slow speed rate. In the exemplary embodiment, the high speed rate is 128 samples per cycle, which is four times the slow speed rate. This permits the slow speed data to be extracted from the high speed data, so that continuous data is available for the calculations performed during the slow speed sampling.
While the selected number of cycles in each repetition is two in the example, other numbers of cycles can be used. However, the number of cycles selected for each repetition sets the maximum number of cycles of high speed data that can be collected during a frame.
Sampling at the high speed rate for waveform capture can be implemented automatically in response to conditions in the ac electrical power distribution system 3, such as for instance, an overcurrent condition, a trip, a low voltage condition, or the like. In addition, high speed sampling can be commanded through the front panel 19 or remotely through the communications link 20. Also, high speed sampling can be initiated by a timer (not shown).
FIG. 2 is an illustration of the front panel 19, which forms the user interface. A major feature of the front panel 19 is a display 21, which in the exemplary embodiment of the invention is an eight line gas plasma display. Preferably, the user interface is in the form of soft keys 23 presented on the display 21. The user makes a selection by touching an appropriate one of a number of switches 25 labeled F1-F4 located on the front panel adjacent the display 21. The functions of the switches 25 are indicated by the soft switch icons 27 presented on the display and can change from screen to screen. Other types of user interface devices 23 can be used such as a keyboard, mouse or track ball. A meter menu is presented on the display 21 for use by the operator in selecting the parameters of interest from the large number of parameters generated by the device. Additional switches 28 labeled PREVIOUS LEVEL and 29 labeled HOME allow the operator easily to move through the menus.
The gas plasma display 21 can provide up to 8 lines of information with the bottom line being used for the soft key icons 27. In some modes, two lines can be used to provide larger, high visibility characters.
The front panel 19 includes a number of light emitting diodes (LEDs) to indicate a number of functions, operations and/or events. Four LEDs at the top of the front panel 19 provide a quick snapshot of the unit's status. A normal LED 31 blinks green to indicate power to the unit, normal system operation and that all the hardware is operational. The LED 31 is not lighted if there is a malfunction. An EVENT LED 33 lights to indicate that an event has occurred, such as a parameter has exceeded the selected threshold. A RELAY LED 35 illuminates to indicate that one of the relays has become active. The PROGRAM LED 37 lights to indicate that the program mode has been selected and that program screens are displayed on the display 21.
The front panel 19 includes 12 additional LEDs 39. As mentioned, the monitor 1 tracks a large number of electrical parameters, 60 in the exemplary monitor. Obviously, since the display 21 can present only seven lines of characters at a time, the values of all of these parameters cannot be presented simultaneously. However, the parameters are grouped by type and the LEDs 39 indicate the type of parameters being presented on the display.
Thus, by using the UP and DOWN push buttons 41, 43, the operator can select the group of parameters to be displayed. Thus, for instance, by using the buttons 41, 43, the voltages can be presented on the display 21, which will be indicated by illumination of the VOLTAGE LED 39. An example of a voltage screen on the display 21 is shown in FIG. 3. On this screen the line-to-line voltages are displayed double size, that is, using two lines each of the display. The seventh line indicates that the parameters are being displayed in volts and the bottom line represents the soft keys, which in this case, are labeled TRND for trend, EVNT for event, HARM for harmonics and DEMD for demand. By use of the appropriate soft key, the operator can obtain more information about the displayed parameters. For instance, selecting trend analysis generates a display showing time and date stamped minimum and maximum values for the selected parameters. Event analysis provides a description, day and time of occurrence and other values related to events. Events occur when a parameter exceeds a programmed threshold value. Demand analysis provides present and peak currents and power. Pressing the HARM soft key initiates harmonic analysis, which begins with sampling of all of the currents and voltages at the fast sampling rate. The magnitude, either in volts or as a percentage of the fundamental, is then calculated for each harmonic together with the phase angle between the harmonic and a reference waveform. The default reference waveform is the phase A to B line-to-line voltage, unless line to neutral voltages have been selected for display, in which case the referenced waveform is the phase A to neutral voltage. These values are generated for fifty harmonics for each of the five currents Ia, Ib, Ic, In, Ig, or one of three line-to-line voltages, Vab, Vbc, Vca, or one of three line-to-neutral voltages, Van, Vbn, Vcn. This is accomplished by a Fourier algorithm, which determines a sine and cosine value for each harmonic as follows: ##EQU1## Where n=harmonic number, w=2*PI*fundamental Hertz, j=the number of samples and T=the period between samples. The sign and cosine values determined from Equations 1 and 2 are the real and imaginary components of each of the fifty harmonics. The first harmonic for Vab (or Van if the most recently selected voltage is line-to-neutral) establishes the reference angle for determining the phase angles of the remaining harmonics. While the reference voltage was collected at some arbitrary phase angle, that angle becomes the reference for all of the other waveforms. The phase is the arctan of the imaginary/real. A look-up table of arctan values for determining the phase angle is stored in the processor. As the arctan becomes very large in value and approaches infinity at 90�, the phase angle in accordance with the invention is determined in 45� increments. This technique is illustrated by FIG. 4, in which the real and imaginary plane is divided into eight sectors or octants 45 so that there are 45� in each sector for a total of 360�. In determining the actual phase angle, if the real component is positive, the phase is in one of the sectors 1, 2, 5, or 6. Then, if the imaginary component is also positive, the phase angle can be narrowed to the octants 1, or 2 (5 or 6 if the imaginary component is negative). Conversely, if the real component is negative, the phase angle is in sections 3, 4, 7, or 8 and if the imaginary component is positive, the field is narrowed to sectors 3 or 4 (7 or 8 if the imaginary component is negative).
In order to limit the measurement to angles of 45� of less, the larger of the real and imaginary components is always made the denominator so that the value of the arctan is 1 (for 45�) or less. In determining, in which of the two sectors in each quadrant the phase angle lies, if the real component is equal to or larger than the imaginary component, then the angle lies in the lowered number of the two sectors. For example, if both the real and the imaginary components are positive, the angle lies in the octant 1 if the real component is larger than the imaginary component, or in octant 2 if the imaginary component is larger than the real component. In order to provide a resolution of better than 0.2� in the phase angle, there are 320 entries in the 45� table.
Once the angle is determined from the table, appropriate rotation must be applied for the octant, in which the angle lies. The following is a table indicating the rotation to be applied to the angle returned by the 45� look-up table to determine the actual angle.
______________________________________OCTANT ROTATION NEEDED______________________________________1 The table value is correct.2 90 minus the table value.3 180 minus the table value.4 90 plus the table value.5 Negative of the table value.6 90 plus the table value.7 180 plus the table value.8 90 minus the table value.______________________________________
As mentioned, the phase angle routine returns the correct angle in tenths of degrees. All return values are from -180.0� to +180.0�.
As mentioned, the analog signals generated by the current transformers 7 and the sensing resisters 9 are filtered by a low pass filter in the ranging and filter circuit 11 to remove spikes. This filtering causes a phase shift in the sensed signals, which is frequency dependent. It turns out that this frequency dependency is essentially linear. Thus, the adjustment that must be made to the phase angle for each of the harmonics as determined by the following relationship: ##EQU2##
The filter constant in equation 3 is the slope of the essentially linear function. Thus, this filter constant can be determined by empirically determining a phase shift for the fundamental and the 50 harmonic. In the illustrative monitor, this filter constant was 2.7� per harmonic.
An example of a display screen generated in accordance with the invention is shown in FIG. 5 for the phase ab in voltage. In this example, the magnitude and phase angle of the first 50 harmonics of Vab is shown. As previously mentioned, the display 21 only has eight lines. The top line indicates the parameter being displayed, in this case the harmonics of Vab. The second line of the display identifies the values presented on the next five lines. The particular screen illustrated shows the fundamental (the first harmonic) through the fifth harmonic. As will be noted, since Vab is used as the reference for determining the phase angles, the phase angle of the first harmonic displayed is 0�. The bottom, or eighth line of the display provides the icons 27 for the soft keys 23. In this case the soft keys are FIRST, PGUP, PGDWN and LAST. These soft keys permit the user to page down through the other harmonics of the displayed parameter. Since 50 harmonics are displayed, there are 10 pages that can be presented on the screen. The FIRST and LAST soft keys allow the operator to jump to the first or last screen quickly.
FIGS. 6A and B illustrate a routine for generating display screens such as that illustrated in FIG. 5. Before this routine is called, the user must select a specific signal for harmonic information, i.e., Ia, Ib, Ic, In, Ig, Van, Vbn, Vcn, Vab, Vbc or Vca. In any case a file of fifty lines is constructed, one line per harmonic beginning with the fundamental. The real (sine) and imag (cosine) values have already been generated by the discrete Fourier transform described by Equations 1 and 2 above. The build-- harmonic-- line (i, mode) routine 47 generates the display such as shown in FIG. 5, for the selected parameter. The index i is the harmonic of the selected parameter. The routine begins at 49 by retrieving the real and imaginary components for the respective harmonics beginning with the fundamental, which is designated the 0 harmonic. The magnitude of the harmonic is computed as well as the phase angle in the manner described above. The filter adjustment is then added to this phase angle to determine the adjusted phase angle. The first time through the routine as determined at 51, the reference phase angle is determined at 53 as that of Van or Vab depending upon whether display of phase-to-neutral or phase-to-phase voltages has been selected. The magnitude and phase angle (adjusted for filtering) for the particular harmonic is then printed to a file at 55. If the selected parameter is a current other than ground current, as determined at 57, the magnitude is printed to the file at 59 in amperes, with the decimal determined by the turns ratio of the current transformers for the phase currents and neutral current. If ground current is the selected parameter as determined at 61, then magnitude is printed to the file as amperes, but the turns ratio for the ground current transformer is used as indicated at 63. If on the other hand, the selected parameter is a voltage as determined at 65, then the magnitude is printed to the file as volts at 67. If the harmonic values have been selected for presentation as a percentage of the fundamental, rather than as a magnitude, the value of the harmonic as a percent of the fundamental is generated at 69. The phase angle relative to the reference angle is then calculated at 71. If the magnitude of the harmonic is 0, as determined at 73 then the phase angle is set equal to 0 at 75. In either case, the angle is printed to the file at 77.
While specific embodiments of the invention have been described in detail, it will be appreciated by those skilled in the art that various modifications and alternatives to those details could be developed in light of the overall teachings of the disclosure. Accordingly, the particular arrangements disclosed are meant to be illustrative only and not limiting as to the scope of invention, which is to be given the full breadth of the claims appended and any and all equivalents thereof.
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|Harley Ronald Gordon
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|Cox Roger W.
|Electronic apparatus and enclosure employing substantially co-planar portions with mating crenellations
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|Dougherty John J
|Distributed protection system for power distribution systems
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|Apparatus, method and computer program product for monitoring AC line current through the step start resistors of a high voltage power supply
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|System and method for determining harmonic contributions from non-linear loads without disconnecting any load
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|Mauney William M Jr
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|U.S. Classification
|702/72, 361/85, 702/66
|International Classification
|Cooperative Classification
|European Classification
|May 6, 1996
Owner name: EATON CORPORATION, OHIO
Free format text: ASSIGNMENT OF ASSIGNORS INTEREST;ASSIGNORS:COX, ROGER W.;ELMS, ROBERT T.;REEL/FRAME:007917/0014
Effective date: 19960430
|Sep 28, 2001
|Fee payment
Year of fee payment: 4
|Sep 28, 2005
|Fee payment
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|Sep 28, 2009
|Fee payment
Year of fee payment: 12


text:
I stopped in H&M the other day to return some espadrilles that didn't work out, and I was amazed that some of their fall line was trickling out. Is it really that time already?
I'm not as upset about that realization as some of you might be, because fall is my favorite season to experience and buy clothing during! You all can keep your spring pastels and your summer off-the-shoulder tops, and give me all the ankle boots, scarves, and layers.
But before I get ahead of myself and start trading in my swimsuits for sweaters, I thought I might do a round-up of my favorite summer-to-fall transitional pieces currently for sale at H&M. The beauty of these pieces is that they can be worn now and worn later in completely different ways. For example, wear that awesome striped tee dress now with wedge sandals and a panama hat and later with a black blazer and loafers (and even later with a cardigan and tights and ankle boots). I've rounded up a total of 24 items below to help you jump…or ease yourself into fall (depends on how you feel about fall after all)!
Just click on the item you want view to be taken to the link to buy! Happy shopping!


text:
Find Blessings in life's little inconveniences.
This morning when I climbed out of bed I could hardly stand upright. Somehow between yesterday evening and this morning I have had this come on me out of nowhere. I have a very nice mattress and slept just fine, but now I can hardly move. I am down in my back!
So, even though late, I have made my way slowly to my computer to stay true to my 31 day challenge and post. It will be a short one and then I will be back down.
Since I am not the least bit sleepy I will use this inconvenience to spend more time in prayer. I can always find so many things to pray about and I love spending time talking to my Heavenly Father. So today I will rest, heal and pray.
I write poems. Today I thought I would share one of them.
To all you who I don't know, this will also be for you. We all need prayer and you are included in this message.
Back to the Landing Page for more 31 Day Posts


text:
Happy Body Free Samples of Cosmetic products from silent Valley.Silentvalley from SFP Sons (India) Pvt. Ltd established in 1992 is one of the leading manufacturers of perfumes and cosmetics in India. They are offering freebies as a part of promotional offer.
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text:
Stock CFDs or traditional stocks
The majority of those who start in the world of investing have a lot of doubts. Something normal if we … Read more
The majority of those who start in the world of investing have a lot of doubts. Something normal if we … Read more
One thing that I find quite funny inside the world of "brokers" is that which makes reference to segregated accounts … Read more
Why are Forex and CFDs bonuses so popular? Do we ever read the Term and Conditions? Even if we read … Read more
Trading the world indexes is one of the most popular trading assets nowadays. We can find them in almost the … Read more
I already spoke about leverage in other occasions but it is such an important issue in trading that I think … Read more
There are many CFD brokers out there. The truth is that it is not easy to choose if we start … Read more
One of the most important things in CFDs trading is the commission you are going to pay, whether through the … Read more
CFDs (Contracts For Difference) are a financial derivatives which allows us to trade in financial markets with additional leverage. As … Read more
Some months ago I had a little surprise while trading. I had not looked at swap rates for some months … Read more
Futures are a very efficient and essential instrument in the financial markets. A society that has not got developed futures … Read more
What are CFDs? First of all, what is a CFD? CFD (contracts for difference) are financial instruments that replicate the … Read more


text: November 22, 2012 Thanksgiving! Another day in the U.S. for stuffing our faces and getting all silly on spirits. We are thankful for all the support! Looking forward to a big year in 2013 Share Share on Facebook Tweet on Twitter Pin on Pinterest Back to News Tags carbone CZW danny discount havoc Information nation of intoxication News random Shipping shirt sale


text:
I would love to win this book. I really think it will help me with my turning technique. Pick me!
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text:
John McCain:
Kay Bailey Hutchison-Rock solid right-wing southern conservative from Texas.
Charlie Crist- Extremely popular governor of probably the most important swing state (Florida).
Haley Barbour- Experienced party leader and southern conservative. Though not that safe, he has his share of skeletons.
Tim Pawlenty-Gov. of swing state, conservative, and young.
Colin Powell- This is the most unlikely, as Powell wouldn't take the job, but Powell is still highly respected and perhaps this would be his shot at political redemption in Iraq.
John Hunstman, Jr.- There's no chance the GOP will get their candidate any less than 50% in Utah, but Huntsman is a likable, young socially moderate, moral conservative, who would definitely attract centrists.
Michael Steele- He may be a well known Republican and African-American but he's a poor politician.
Joe Lieberman- May seem like a bipartite ticket, but it would alienate both moderate Dems and stalwart GOP voters who would see it as a betrayal.
Mark Sanford-He's young and charismatic, but S. Carolina is going Republican anyway, and he's made too many enemies within the party.
Mitt Romney- Would be the worst choice. McCain would look like a flip-flopper for embracing the candidate he most vehemently attacked in the primaries. He wouldn't help in his left-leaning North East or amongst Evangelicals.
Mike Huckabee-He's a wildly likable man, but is, well how do you say it, sort of crazy. Too much of a liability.
Condi Rice- The least hated member of the Bush white house, she's black and a woman, but her connection to the war is a liability, and she's never ran for office before so she's not been "vetted" as they say.
Tommy Franks- With this choice McCain would pretty much make his the war ticket. Which could be a mixed bag for McCain.
Jim DeMint-Very young but rising GOP star from a swing state. Not well known enough.
Arnold Schwarzenegger- A long long long shot. California's going Dem no matter what, and between the two Arnie's the genuine Maverick.
It will be... Charlie Crist of Florida.
Despite his negatives, Florida is just too important.


text:
On Fri, Nov 16, 2012 at 9:25 PM, Matthieu Moy <matthieu....@grenoble-inp.fr> wrote: > Aske Olsson <askeols...@gmail.com> writes: > >> +--no-verify:: >> + This option bypasses the pre-push hook. >> + See also linkgit:githooks[5]. >> + >> -q:: >> --quiet:: >> Suppress all output, including the listing of updated refs, > > Here, and below: you seem to have whitespace damage. Somebody replaced > tabs with spaces I guess. Using git send-email helps avoiding this.
I had some firewall problems at work, so ended up sending from gmail. Will fix ;) >> +D=`pwd` > > Unused variable, left from previous hacking I guess. Yep! > I'd add a "touch hook-ran" in the script, a "rm -f hook-ran" before > launching git-push, and test the file existance after the hook to make > sure it was ran. Yea' that would probably be a good idea! > I don't think you need to re-create the repos for each tests. Tests are > good, but they're better when they're fast so avoiding useless > operations is good. > > We try to write tests so that one test failure does not imply failures > of the next tests (i.e. stopping in the middle should not not leave > garbage that would prevent the next test from running), but do not > necessarily write 100% self-contained tests. Ok, I'll speed it up. >> + echo one >foo && git add foo && git commit -m one && > > test_commit ? Cool, I'll use that! > It would be cool to actually check that the push was not performed > (verify that the target repo is still pointing to the old revision). > Otherwise, an implementation that would call run_hook after pushing > would pass the tests. [...] > > These two tests are not testing much. The hook is not executable, so it > shouldn't be ran, but you do not check whether the hook is ran or not. > At least make the "exit 0" an "exit 1" in the hook. All very good points, thanks. I'll get back to hacking. -Aske -- To unsubscribe from this list: send the line "unsubscribe git" in the body of a message to majord...@vger.kernel.org More majordomo info at http://vger.kernel.org/majordomo-info.html


text:
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text:
The letter may be downloaded HERE in PDF format.
Comments and feedback are welcome and appreciated!
The letter may be downloaded HERE in PDF format.
Comments and feedback are welcome and appreciated!
[Note: The below is for information purposes only, as is everything on this site. The decision to act upon any of it or not is the personal decision of the reader and any details regarding the observance of any halakhah – especially those laws which are intricate, complicated, and/or severe – should be discussed with a competent rav.]
This past Shabbat, I spent some time during the afternoon – as I often do – sitting in the living room of a dear friend, enjoying the air conditioning, and engaging in discussion with couples from our community. During a lull in the various exchanges taking place, a group of boys came into the house and briefly sat in the room with us. Upon hearing my friend's wife singing and humming zemirot in the kitchen nearby, they began to pejoratively shout "Kol ishah! Kol ishah!" in the midst of laughter. I was immediately struck by this response, and noticed that the boys represented a mixed group of religious, irreligious, or non-religious Jewish families, so I decided to engage them a little.
"Do you know what kol ishah is? Do you know what it means?" I asked them.
"Um, that you can't listen to women singing or you will go to hell?" They responded with sarcasm, looking at each other and laughing.
"Actually, no," I said, "It means that you cannot listen to women talking or singing while reciting the Shema. According to one opinion, if the women are members of your immediate family and you are used to hearing them, and are able to ignore them and concentrate, then you don't have to worry about it even then." I explained.
Their sarcasm and deprecation almost immediately turned to intrigue. Their faces turned serious, their expressions a bit suspicious of my answer.
"Is that it?" They asked.
"Yes, that's it."
"What about non-Jewish music?" They inquired again.
"According to the Rambam in a teshuvah, music can be in any language and written or sung by non-Jews, so long as it promotes proper values and erudite culture. Neither men nor women are allowed to sing about inappropriate or sexual things according to halakhah. The issue of music has nothing to do with women or their voices."
The boys began looking at one another and one of them spoke up:
"That makes total sense; way more sense." He said.
Like many Jewish boys, these young men had been given a definition of kol ishah that was decidedly Haredi and linked to asceticism, as we shall see.
Years ago, when my own son was enrolled in a Haredi elementary school, he and his classmates were told by their "rebbe" that if they listened to a woman sing, they would be punished very literally by having their bodies consumed with fire in hell. Apparently, this was supposed to be middah ke-neged middah ("measure for measure") for all of the lust that would consume them by listening to women sing. Unfortunately, this kind of nonsense is all-too-common fare in Haredi-Hasidic circles and only serves to disillusion intelligent young people and drive them away from orthodox Judaism – an orthodoxy that no longer makes sense and is deeply out of step with reality.
Kol ishah, as will be shown, began with a reasonable and universal rabbinic interpretation, but ended up – for various reasons – being extended by a small number of European expositors into a general ban on listening to the voice of women (even their speaking voice!)
Before we begin digging into the mekorot, it should be noted that although the original parameters of kol ishah are fairly straightforward (and the various opinions among the Rishonim divide across regional lines), many of the sources themselves are intricate. In translating them, I did my best to present them clearly, giving bracketed explanations where necessary.
There are two places in the Talmud Bavli – b.Berakhot 24a and b.Kiddushin 70a – where the halakhic issue of kol ishah (קול אישה) is mentioned. Both instances appear to be aggadic in nature (i.e. non-halakhic) that are ancillary to the sugyah in which they appear.
In Masekhet Berakhot (24b), in the midst of a discussion regarding where, when, and in what circumstances it is permissible to recite Kiryat Shema, the following list of statements discuss parts of a woman's body that are considered to be ervah (ערווה – "nakedness") and which, if they are visible, prevent the recitation of Shema:
TRANSLATION (Straight Read)
"Rebbi Yitzhak said, 'An area the size of a hand's breadth of a woman is nakedness.' With regard to what? If we say gazing at it, doesn't Rav Sheshet say, 'For what purpose did the pasuk enumerate the outer ornaments along with the inner ornaments? To say to you that anyone who gazes upon the little finger of a woman, it is as if he had gazed at the place of shame.' Rather, he spoke regarding one's own wife in the context of Kiryat Shema. Rav Hisda said, 'The thigh of a woman is nakedness. As it says, Reveal a thigh and pass through rivers, and then it is written, You shall reveal your nakedness and also your shame shall be seen.' Shmuel said, 'The voice of a woman is nakedness. As it says, For your voice is sweet and your appearance is lovely.' Rav Sheshet said, 'The hair of a woman is nakedness. As it says, You hair is like a flock of goats.'"
TRANSLATION (Technical)
"Rebbi Yitzhak said, 'An [exposed] hand's breadth [tefah] of a woman is nakedness [ervah].' With regard to what? If we say [that he is referring to] gazing [licentiously] at it [i.e. at the exposed hand's breadth], doesn't Rav Sheshet [already say], 'For what purpose did the pasuk enumerate the outer ornaments [i.e. garments] along with the inner ornaments [i.e. of the Midianite women in Bamidbar 31]? To say to you that anyone who gazes [licentiously] upon the little finger of a woman, it is as if he had gazed [licentiously] at the place of shame [makom ha-toref, a descriptive term used by Hazal for the vagina – "shame" having only connotations of modesty, not negativity].' Rather, [we must conclude that Rebbi Yitzhak spoke] regarding one's own wife in the context of Kiryat Shema. Rav Hisda said, 'The [exposed] thigh [shok] of a woman is nakedness [ervah]. As it says [i.e. in Yeshayahu 47:2], Reveal a thigh [and] pass through rivers, and then it is written [i.e. in 47:3], You shall reveal your nakedness and also your shame shall be seen.' Shmuel said, 'The voice [kol] of a woman is nakedness [ervah]. As it says [i.e. in Shir HaShirim 2:14], For your voice is sweet and your appearance is lovely.' Rav Sheshet said, 'The hair [se'ar] of a woman is nakedness [ervah]. As it says [i.e. in Shir HaShirim 4:1], You hair is like a flock of goats.'"
(End Translation)
We will return to the meaning of Shmuel's terse, and seemingly broad, statement that "קול באישה ערוה – The voice of a woman is nakedness" below, but I feel that it is necessary at this point to explain that the word usually translated "nakedness" (ערווה – ervah) does not carry with it the sole meaning of "nudity" (which would be the word arom – ערום), but usually implies "sexual impropriety," "immodesty," being "unchaste," etc.
In Masekhet Kiddushin (70a-b), the statement of Shmuel regarding kol ishah (קול אישה) is mentioned within the context of a much larger story regarding a contention that arose between Rav Yehudah ben Yehezkel (of Pumbedita) and a "certain man" from Neharda. Apparently, this Nehardean man was in the Pumbedithan meat shop demanding meat, but when he was told that he would have to wait for the messenger of Rav Yehudah to take his meat first before he was to be served, the Nehardean made a disrespectful remark, calling Rav Yehudah a glutton through an intentional mispronunciation of his name. Upon hearing this, Rav Yehudah put the man under a ban and pronounced him a slave (i.e. a "slave" from a legal standpoint). In response, the Nehardean brought a case against Rav Yehudah to be heard in front of Rav Nahman, the son-in-law if the reish galuta (ריש גלותא – "exilarch"), the political head of the Diaspora Jewish community. Rav Yehudah, however, was incensed and did not want to appear in front of Rav Nahman, but Rav Huna advised him to do so anyway. Upon arriving before Rav Nahman, Rav Yehudah was incredibly contentious about being there and harshly contradicted everything Rav Nahman said or did during their exchange, using almost exclusively the halakhic sayings of Shmuel to do so – and "קול באישה ערוה – The voice of a woman is nakedness" was one of them.
The brief section containing this statement is as follows:
TRANSLATION (From נשדר)
"'Would the rav like to send greetings [i.e. shelama, "peace"] to Yalta?' He said to him, 'Shemu'el said, The voice of a woman is nakedness'…"
(End Translation)
Rav Nahman's wife, Yalta, was a well-known and educated woman. She was also the daughter of a reish galuta, a prestigious position stationed in Neharda. Wishing her well – rather than ignoring her – would have made sense due to her prominence, but Rav Nahman probably suggested it since she unusually (i.e. unusual for her era) demanded a level of respect for herself that was accorded to the greatest of hakhamim (cf. b.Berakhot 51a). Rav Yehudah, however, stubbornly refused to do so – as he stubbornly refused every other suggestion of Rav Nahman on that occasion – by citing Shmuel's statement "קול באישה ערוה – The voice of a woman is nakedness." So much did he insist on resisting the suggestions of Rav Nahman (even Yalta advised him that Rav Yehudah was seeking to make him look like a fool – see there), that he even refused to send greetings indirectly to her through Rav Nahman himself! This instance, much more than the one in Masekhet Berakhot, appears aggadic rather than halakhic. Rav Yehudah's application is seriously disputed by Rav Nahman's own commonsense, but, as has already been noted, this use of Shmuel was most likely due to his contempt for having to appear before Rav Nahman, rather than an actual halakhic position which he espoused.
In the Talmud Yerushalmi, the statement of Shmuel regarding kol ishah appears only once. Although the discussion is characteristically brief, the hakhmei eretz yisra'el do a tremendous service to us in giving an explanation of "קול באישה ערוה – The voice of a woman is nakedness." It is the following statement (found in y.Hallah 2:1) that, I believe, holds the key to understanding the position of the Rambam in the Mishneh Torah, and also why he seems to have mentioned kol ishah at all (as opposed to the Rav Alfasi, as we shall see shortly).
כהדא דתני המסתכל בעקיבה של אשה כמסתכל בבית הרחם והמסתכל בבית הרחם כילו בא עליה שמואל אמר קול באשה ערוה מה טעם והיה מקול זנותה ותחנף הארץ וגומר
"…As has been taught in a baraita, 'The one who gazes [licentiously] on the heel of a woman, it is as if he gazed [licentiously] at the house of the womb [beit ha-rehem, i.e. her vagina]. And the one who gazes [licentiously] at the house of the womb, it is as if he had intercourse with her.' Shmuel said, 'The voice of a woman is nakedness.' What is the reason for this [i.e. for saying so]? [Because of the pasuk in Yermiyahu 3:9, which says] 'From the voice of her fornication the land became polluted,' etc."
(End Translation)
It appears that in the Yerushalmi, kol ishah is viewed as specifically within a context of either a man deriving licentious sexual pleasure from a woman or, conversely, a woman being overtly sensual with her voice. The beauty of this passage is that it places the responsibility for tzeniut (modesty) on both men and women jointly. Men must be very careful not to misuse women, degrade them, or treat them as sexual objects – i.e. the male sex drive must be controlled and accounted for by the male. Women, however, cannot simply say, do, and dress in an overtly skimpy or sexual fashion and then tell men that if they are uncomfortable it is "their problem" – i.e. females must acknowledge their sexual beauty and be responsible with it. There are two roles to play in sexual attraction and there are therefore two roles to play as regards modesty.
Of all the literature left to us by the great scholars of the Geonic era (ca. 650 – ca. 1050 CE), there are several works which are considered the most influential, and served as veritable "standards" of halakhic literature for the Rishonim.
In the areas of hashkafah and Biblical studies, Rav Sa'adia Gaon (also known as Rasag) is the premier Gaon with his HaNivhar Emunot Va-De'ot, Arabic tafsir (translation) of the Torah along various books of the Tanakh, his siddur, and his manuals of Hebrew grammar. Although Rasag did write about halakhah, he is usually remembered as a philosopher and a grammarian, not a halakhist.
Halakhically, however, four Geonim stand above the rest, being extensively quoted by the subsequent Rishonim: Rav Haye Gaon, Rav Yehudai Gaon, Rav Shimon Kayara, and Rav Ahai Gaon. There were others, such as Rav Natronai Gaon, Rav Amram Gaon, and Rav Sherira Gaon whose quotations also found some prominence in the works of the Rishonim, but because they did not produce comprehensive halakhic codes or compendiums, they occupied a more limited sphere of influence on later authorities.
Rav Haye ben Sherira Gaon (969 – 1038 CE, Pumbedita) was considered to have been the last of the Geonim, as well as one of the most prolific. His teshuvot and personal customs are cited by numerous later authorities as proof of certain legal positions in various areas of halakhah.
Rav Yehudai Gaon (Reish Metivta in Sura, 757 – 761 CE) is most famously the author of a Geonic code known as the Halakhot Pesukot (sometimes referred as Sefer Halakhot Katan). This work is only extant in a partial manuscript from Yemen and citations in the works of various Rishonim. He is sometimes confused with Shimon Kayara, the author of the Halakhot Gedholot, another – and, perhaps the best known – Geonic codification of Talmudic halakhah.
Shimon Kayara (known also as the Bahag – Ba'al Halakhot Gedholot) appears to make extensive use of the She'iltot in his work. Although he lived and was known as a great Talmudic scholar during the Geonic era, he was never the head of either academy and therefore was never known by the appellation "Gaon".
Last, but certainly not least, is Rav Ahai Gaon (8th century CE) the author of a compendium of halakhic derashot which are organized according to the weekly parashah known as the She'iltot. Of a decidedly different style than later works, such as the Gedholot or the Pesukot, the She'iltot does not simply cull statements from the Mishnah, Baraitot, and Talmudim. Instead, it fuses a fair share of midrashim into its discussions, apparently tailoring them so as to be read to ba'alei batim on a weekly basis. Ahai also was never officially the head of an academy, but "Gaon" is often appended to the mention of his name.
Aside from the plethora of responsa on numerous questions of law that were written by other rabbanim who served as Gaon, it is chiefly the works of these four men which are collectively referred to as "the Geonim" and which are viewed being generally representative of the shitot of that era.
Of these works, neither the She'iltot nor the Halakhot Pesukot appear to mention, or even record, Shmuel's statement at all, not in the context of berakhot or Kiryat Shema and not in the context of general feminine modesty. The Halakho Gedholoth, however, does codify the statement of Shmuel, but places it under the laws of Kiryat Shema – an association that will make more sense as we proceed. Rav Haye Gaon – as his words appear in the Otzar HaGeonim (Perushim 102) – also place kol ishah squarely within the context of Kiryat Shema. He additionally makes several important distinctions in the arena of tzeniut.
[24a] "…but it is regard to one's wife at the time of Kiryat Shema."
"…that even one's own wife, if a hand's breadth [tefah] of her body is uncovered, it is forbidden to recite Shema in front of her."
And Rabbenu Haye Gaon z"l writes that it is the law for any woman who uncovers a hand's breadth [tefah] in a place on her body that is [normally] covered, that it is forbidden to recite [Shema] in front of her because [of what is written in the Gemara, that] "a hand's breadth [tefah] of a woman is nakedness." And also one should not recite [Shema] during a time when she is singing because [of what is written in the Gemara, that] "the voice of a woman is nakedness." But in front of her face or an area that is not normally covered, or at a time when she is speaking in her regular manner, it is permitted [i.e. to recite Kiryat Shema]. And even at a time when she is singing, if one is able to properly direct his heart toward his prayer as if he were engaging in an action during which he does not hear her, and he will pay no attention to her [i.e. even though she is singing], it is permitted [i.e. to recite Kiryat Shema]. And there is no need to interrupt his recitation [i.e. should his wife begin singing in the middle of it]. And also if she uncovers a hand's breadth [tefah] it is only forbidden [i.e. to recite Kiryat Shema] if he then gazes at it, but just having it in his general field of view is permitted [i.e. during Kiryat Shema].
(End Translation)
The opinion of Rav Yehudai Gaon – presumably of the Halakhot Pesuqot – is cited in the Sefer Yere'im (392) and essentially echoes the sentiments of Rav Haye in Otzar HaGeonim.
TRANSLATION (From שמואל to של אישה)
"Shmuel said, 'The voice of a woman is nakedness. As it is written, For your voice is sweet… – This refers to a singing voice. And all of this was explained by Rav Yehudai Gaon z"l as being relevant to Kiryat Shema. It is therefore forbidden to say Kiryat Shema or another davar kedushah while listening to the singing voice of a woman."
(End Translation)
The practical conclusions drawn from the Geonim are as follows:
[1] The statement(s) of Shmuel apply – at most – specifically to Kiryat Shema (and, presumably, to Shemoneh Esreh) not to any general context of singing or talking.
[2] The singing and talking being referred to applies to any woman, even one's own wife.
[3] Listening or looking is only a problem when it is done to derive pleasure or when gazing intently and, possibly, licentiously. Just listening to a woman sing or having [non-private] parts of her body in you general view is not forbidden and – if one can still concentrate properly – does not prevent him from being able to recite Kiryat Shema.
[4] The passage in b.Kiddushin 70 is apparently ignored and/or is considered to be an aggadic passage rather than a halakhic one.
First of all, there is a marked divide regarding the parameters of kol ishah among the Rishonim; a chasm that faults generally along mystical/ascetic lines and which coincides roughly with geographical boundaries. Whereas the Spanish (Iberian), North African, Arabian, and Persian (Babylonian) authorities take the position of the Geonim, those of France, Italy, and Germany – particularly those with a mystical or ascetic bent – interpret the Gemara as implying that listening to the voices of women at all – even while merely speaking, and not specifically during Kiryat Shema – is expressly forbidden. This latter position comprises a very small minority among the commentators.
Yehudah HeHasid (pop. "HaChasid"), a prominent leader of the 12th and 13th century dualist group of Jewish ascetics known as the "Hasidei Ashkenaz," forbids even listening to a woman talk on the basis of Shmuel's statement, as does Yeshayah of Trani (pop. "Rid") from Italy, and the Ra'avad of Provence, France. The Rosh (Rabbi Asher ben Yehiel), although he resided in Toledo, Spain, was originally from Germany and at times expressed halakhic opinions like those of the Hasidei Ashkenaz, as did his son, Rabbi Ya'akov ben Asher, the author of the Tur. This position seems, in my own estimation, to have been driven by predominantly ascetic concerns that are usually found among those who were also concerned with mysticism. (An excellent example of this type relationship between sexual asceticism and kabbalistic concerns can be found in a book by the Ra'avad on the laws of taharat ha-mishpahah entitled Ba'aley Nefesh.)
Being from Germany, however, did not guarantee that a Rishon would be an ascetic. At roughly the same time as Yehudah HeHasid was leading the "Hasidei Ashkenaz," there were other hakhamim who seem to have been more inclined toward strict Talmudic and Geonic interpretations, rather than contrived stringencies produced by mystical speculations accompanied by an unprecedented re-interpretion of the language of the sugyah. For instance, Rabbi Eliezer ben Shmuel of Metz (? – 1175 CE), the author of the Sefer HaYere'im noted above, held as the Geonim did, and Rabbi Eliezer ben Yoel HaLevi (1140 – ca. 1220, known popularly as the "Ra'avyah") also takes a very reasonable approach, to both kol ishah and tzeniut in general, and strives to put the seemingly rigid statements made in Masekhet Berakhot regarding the hair, exposed skin, thigh, and voice of a woman into reasonable practical parameters. He explains in his Sefer HaRa'avyah as follows [NOTE: The following version of the Ra'avyah possesses some small lacunae and inaccuracies, so in translation I am working from the latest critical version of the text. Each divergence from the scanned text below will be marked with an asterisk in the translation.]:
TRANSLATION (Technical)
76. The Halakhot Gedholot ruled that all of these [principles] that we say here, i.e. "A hand's breadth [tefah] of a woman is nakedness" – [it understands it to imply that this is] even in regard to one's own wife, and with regard to another woman [the law is that] even something smaller than a hand's breadth [is forbidden]. And also "The thigh [shok] of a woman is nakedness." And also "The hair [se'ar] of a woman is nakedness." And also "The voice of a woman is nakedness" – [with regard to] all of these [the meaning is that] it is forbidden to recite Shema in front of them. This is also the explanation of Rabbenu Hananel.
And I say that the reason that [the voice is included with the skin, hair, and the thigh] is that, although the voice is not something that is visible to the eye, it can nevertheless arouse [licentious] thoughts. And everything that we mentioned* as being 'nakedness' is specifically referring to [skin, hair, thigh, voice] that they [i.e. women] do not normally uncover or show in public, but an unmarried virgin who normally does not cover her hair in public, we do not suspect that [she has violated the halakhah] since there are no [licentious] thoughts aroused by it [i.e. the sight of an unmarried woman's hair]. This is also the case for the voice which she uses normally,* etc.
And a voice should not be likened to excrement that is visible from behind a glass partition [עששית – cf. Rashi on b.Berakhot 25b and Rambam, Mishneh Torah, Hilkhot Kiryat Shema 3:16] – in front of which it is permissible to recite Kiryat Shema. For there [i.e. on b.Berakhot 24a] the voice that is considered nakedness is like something revealed that the eye apprehend it in order to see it, and therefore it should be likened to nakedness that is revealed in front of a blind man [who, even though he is unable to see it is nevertheless disallowed from reciting Kiryat Shema in front of it]. And this is also my opinion on the matter.
A proof of this is what we read in the Talmud Yerushalmi there [in the same sugyah – i.e. y.Berakhot 3:5]: 'Rav Ila and his colleagues were sitting in front of an inn at night and they said to him, 'Why not say some words of Torah?' He said to them, 'Since if it were day we would be able to see what is in front of us [i.e. the dung produced by the animals tied there – cf. Penei Mosheh], so it is seems that even now [i.e. at night when we nevertheless cannot see the dung] it is forbidden.'
Although it appears possible to be less stringent with regard to a woman's voice since it is in no way related to what the eye sees [i.e. like hair, skin, and a thigh – it is probable that the Ra'avyah is mentioning this possibility due to the well-known position of Rav Haye Gaon mentioned above], neither to him or to others. Although this possibility exists, it is more proper to be strict [i.e. and treat it with the same care as those parts of a woman which can be seen].
In Masekhet Hallah of the Talmud Yerushalmi, we read about what they taught in a mishnah: 'A woman may sit and separate her hallah while nude.' From this statement they said that buttocks are not considered nakedness [ervah] with regard to the woman saying a berakhah, but [for someone other than her] to even just look at her [in that case] even her voice* would be forbidden. As it is written [in Yermiyahu 3:9, which says] 'From the voice of her fornication the land became polluted,' etc. There are those who explain that this is because it is the normal way of men to gaze [licentiously] at a woman while she is singing. This is like what they taught in a baraita, 'The one who gazes [licentiously] at the heel of a woman, it is as if he gazed at the house of the womb [i.e. the vagina]. And one who gazes at the house of her womb, it is as if he had intercourse with her.' This implies that for making a berakhah it is not forbidden [to hear the voice of a woman singing], but to look at her is forbidden."
(End Translation)
The important things to note about the approach of the Ra'avyah are:
[a] He explains that the "nakedness" statements of the Gemara in Berakhot are dealing specifically with hair, skin, and voice that is normally covered in either public or private. If something normally covered becomes commonly uncovered, like the hair of unmarried women for example (which, according to the original ruling of the Gemara, also needs to be covered in the public square), then the status of that part of the body changes and it is no longer considered "nakedness." The potential implications of this reading are vast.
[b] The feminine voice that is mentioned in Shmuel's statements is primarily a singing voice, not a speaking voice.
[c] The forbidden aspect of a woman's voice is only of concern while a man is gazing licentiously at her. Otherwise, there appears to be no isur at all. This probably means that the Ra'avyah agrees with the heter of Rav Haye Gaon of being able to recite Shema if one is accustomed to the speaking or singing voice of women, to the point that he can sufficiently ignore them and still have proper intention during his recitation and the attendant berakhot. However, he disagrees with Rav Haye Gaon in that he would not permit this if the woman could be seen.
[d] The Ra'avyah, like so many others, places this entire discussion in the context of Kiryat Shema and making general berakhot.
These are the hakhamim of Germany, France, and Italy. As for the rest [read, majority] of the Rishonim, they ruled very similarly – if not identically – to the Geonim.
The Rif (from Fez, Morocco) in his Halakhot simply ignores the statements of Shmuel regarding kol ishah in both places in the Gemara where it appears. Apparently, according to the Rif, a woman's voice was simply not an issue with much halakhic import. According to the style of the Rif, wherein he simply omits those Talmudic opinions which he views as being either rejected or purely aggadic, his consistent omissions of Shmuel indicate that he did not consider this statement to be halakhah. The Rif also ignores Talmud Yerushalmi in his Halakhot, expressing his opinion that the Bavli is superior and was composed later (cf. Rif on b.Eruvin 104b). He therefore also completely omits the Yerushalmi passage cited above.
Other non-European Rishonim echo – or directly quote – the sentiments of the Geonim. The Ritva (13th-14th centuries, Spain), whose opinions and hidushim on the Gemara were compiled in an abridged form by the 16th century commentator, Rav Betzalel Ashkenazi (Ottoman Palestine) and published as the well-known Shitah HaMekubetzet. Rav Ashkenazi wrote as follows:
"Kol be-ishah ervah ("The voice of a woman is nakedness"). Explanation: With regard to Kiryat Shema. And there are those who say that these statements are specifically dealing with a singing voice and hair which is normally covered, but a non-singing voice and the hair that is [normally] outside of her hairnet – we do not worry about them."
(End Translation)
This is the general position of those Rishonim who lived in Muslim and Arab lands, including the Rambam, to whose words we shall now turn.
With relatively few exceptions, the Rambam follows the Rif in the determination of which opinion in each sugyah is to be accepted as halakhah. He also affirms that the Talmud Bavli is the generally superior document in determining practical halakhah (cf. Hakdamah to the Mishneh Torah). Unlike the Rif, however – and more in line with the methodology of Rabbenu Hananel – the Rambam does not ignore the determinations of the Talmud Yerushalmi, routinely including them in his summations of various halakhic topics – and the topic of kol ishah is no exception.
Similar to the Rif, the Rambam omits any mention of a prohibition on hearing the voice of a woman in his Hilkhot Kiryat Shema, meaning that he essentially ignores the statement of Shmuel from Masekhet Berakhot. He likewise ignores the aggadic mention of kol be-ishah ervah from Masekhet Kiddushin. The passage found in the Yerushalmi, however, he does include, but under the laws of forbidden sexual relations. The Rambam places it in the context of prohibiting men from deliberately attempting to derive sensual pleasure from either flirting, looking at, and listening to women who are forbidden to them (arayot – Hilkhot Isurei Bi'ah 21:2). He codifies it as follows:
ואסור לאדם לקרוץ בידיו וברגליו או לרמוז בעיניו לאחת מן העריות וכן לשחק עימה או להקל ראש ואפילו להריח בשמים שעליה או להביט ביופייה אסור ומכין המתכוון לדבר זה מכת מרדות והמסתכל אפילו באצבע קטנה של אישה ונתכוון ליהנות כמי שנסתכל במקום התורף ואפילו לשמוע קול הערווה או לראות שיערה אסור
"And it is forbidden for a man to signal with his hands and feet, or to hint with his eyes, to any woman that is forbidden to him [ha-arayot]. It is likewise forbidden to flirt jokingly or to engage in frivolity with such a woman – even to merely smell the fragrance which is on her or to look at her beauty is forbidden, and the one who does so intentionally is given lashes for rebelliousness. And the one who gazes [licentiously] even at the little finger of a woman – and he intends thereby to derive [sensual] pleasure from it – is like one who gazes [licentiously] at the place of shame [makom ha-toref, a descriptive term used by Hazal for the vagina – "shame" having only connotations of modesty, not negativity] – and even to listen to the voice of one of the arayot, or even seeing her hair, is forbidden."
(End Translation)
The association of leering licentiously at even the parts of a woman's body that are normally uncovered (e.g. her feet, her fingers, etc.) with listening to her voice with similar intentions arises not from the text of the Bavli, but from the Yerushalmi.
It appears from here, and from the juxtaposition of various aspects of modesty into a single halakhah, that the position of the Rambam is that everything is dependent upon the intention of the listener or the onlooker. He quotes the baraita that discusses looking at a pinky finger "to derive pleasure from it" – yet he does not suggest that women wear gloves to avoid that possibility! Only the hair, skin, voice, and yes, the pinky finger of one's wife is permitted to be viewed by him in a sensual and sexual manner. As for kol ishah during Kiryat Shema, to the Rambam it does not even seem to be an issue. And as for general interactions between men and women, it seems that it is upon men halakhically to be self-aware – it is not upon women to run and hide to keep men from having impure thoughts.
Rav Yosef Qaro in the Shulhan Arukh records what seems like a soft prohibition in Orah Hayim (75:3), "יש ליזהר משמיעת קול זמר אישה בשעת קריאת שמע – One should be wary of hearing the singing voice during Kiryat Shema." I say "soft" because he does not write "אסור לשמוע וכו – It is forbidden to hear…" only that "one should be wary." He does, however, generally prohibit listening to women sing in Even HaEzer (21:3). The Rama adds to the statement in Orah Hayim, "ואפילו באישתו אבל קול הרגיל בו אינו ערווה – Even that of his own wife, but any voice that he is used to hearing is not considered as ervah for him." This is clearly being drawn from the position of the Ra'avyah cited above.
It is important to note that the halakhic methodology of the Shulhan Arukh differs greatly from that of earlier authorities. Whereas earlier halakhists sought to come to a conclusion after examining all of the sources, the Shulhan Arukh seeks many times to combine various sources to form a new opinion. He also took the rulings of various regional authorities and combined them, or at least recorded them side by side – a method advocated earlier by the RambaN. However, this methodology produced as many humrot as it did kulot, and commentators have spent as much time trying to unravel apparent internal contradictions in the Shulhan Arukh as they have trying to determine halakhah from it.
This is not to denigrate the Shulhan Arukh in any way (halilah). To the contrary, it is a very important and useful work of halakhah, and it certainly does not need my approbation. However, it must be understood what Rav Karo was trying to accomplish when he wrote it; he sorted through halakhic opinions and chose to record one – many times arbitrarily. He also set aside unanimous opinions of the Rishonim – even the three that he generally selected in his hakdamah, the Rif, the Rosh, and the Rambam – and decides in favor of ideas expressed in the Zohar. A prime example is where he discusses the kabbalistic concept of an evil spirit dwelling on the hands that is supposedly excised by the morning washing, an idea that is rejected unanimously by the Rif, Rosh, and Rambam who explain the morning washing in terms of hygienic concerns.
It was due to this state of affairs behind the text of the Shulhan Arukh that many subsequent halakhists, although they consulted it and the Tur regularly, did not always feel constrained by its rulings. Instead, they drew from Hazal and their direct expositors in making halakhic determinations. Such hakhamim include: the Maharal, the Maharshal, the BaH, the Gra, Rav Mosheh Feinstein z"l, Hakham Ovadiah Yosef z"l, Rav Yosef Messas z"l, the Rogathchover Gaon z"l, Mori HaYashish Rav Yihya Al-Qafih z"l, Mori Yusef Qafih z"l, Rav Ratson Arusi (יצ"ו), Rav David Bar-Hayim (יצ"ו), and many others.
From the standpoint of the sources, there are various positions that one could take in relation to kol ishah, from a very limited stance to a very prohibitive one. And as long as no one turns to his fellow and condemns him for following the de'ah (halakhic opinion) that he or she has arrived at, they are all conceivably valid. Each person should always strive to look at his neighbor and judge him favorably, and should admit "yesh lahem mishehu al lismokh – they have someone on whom to rely" whenever it is possible to do so. This is unity and the opposite is sinat hinam, i.e. finding an aveirah where there isn't one.
From the standpoint of the future of orthodox Judaism vis-à-vis current realities, I believe – le-aniyut da'ati – that it behooves us to look at the history behind the development of the current Haredi-Hasidic definition of kol ishah (that is taken almost for granted in nearly every halakhic discussion of the subject), and to seriously re-evaluate it.
Like the young men with whom I spoke, many religiously orthodox Jews are simply unable to process the ascetically and mystically-charged position which is currently promulgated as a singular halakhic fact. Not only this, but many feel that when they listen to women sing (appropriately, of course) they are living in violation of halakhah, which can be psychologically and emotionally damaging. Rabbis also feel as though they are "looking the other way" or "turning a blind eye" to the community members under their care and guidance when they know that they are routinely listening to women sing.
But what if both of those situations could be alleviated by returning to the sources as they were historically interpreted before the rise of kabbalistic and ascetic trends in the Jewish world? What if the young men who listen to [appropriate] music that features female voices could be confident that they are not sinning and also re-sensitize their moral consciences after years of telling themselves, "I know this is forbidden, but oh well"? This is not always possible as right is right and wrong is wrong, regardless of how we feel about it. But in the case of kol ishah it certainly seems to be both possible and warranted to return to the historic majority pesak of restricting the concern to distracting singing heard during Kiryat Shema.
In conclusion, it appears clear to me from the sources above that kol ishah is about women singing (and possibly talking) while a man is reciting Shema, even his own wife – ONLY. This is the universal opinion of the Geonim. Based on Rav Haye Gaon and the Ra'avyah, if a man is used to hearing such singing to the point that he can concentrate while ignoring it, then he does not need to worry about kol ishah at all. It does not appear that there was ever a blanket prohibition on listening to women sing, but even if there was originally such a prohibition, it seems that today, since we are used to regularly hearing women sing, that such a prohibition [if it did exist] would simply no longer apply.
Perhaps I will discuss the general halakhot related to music in another post.
Kol tuv,