Monday, 30 November 2015

filters - How to detect "fast" changes in signal processing


I'm working on a project where we measure the solderability of components. The measured signal is noisy. We need to process the signal in real time so that we are able to recognize the change that begins at the time of 5000 milliseconds.


My system takes sample of real value every 10 miliseconds - but it can be adjusted to slower sampling.



  1. How can I detect this drop at 5000 milliseconds?

  2. What do you think about signal/noise ratio? Should we focus and try to get better signal?

  3. There is a problem that every measure has different results, and sometimes the drop is even smaller than this example.



Sample Signal Sample signal 2 Sample signal 3


Link to data files (they are not same with ones used for plots, but they show latest system status)



  1. https://docs.google.com/open?id=0B3wRYK5WB4afV0NEMlZNRHJzVkk

  2. https://docs.google.com/open?id=0B3wRYK5WB4afZ3lIVzhubl9iV0E

  3. https://docs.google.com/open?id=0B3wRYK5WB4afUktnMmxfNHJsQmc

  4. https://docs.google.com/open?id=0B3wRYK5WB4afRmxVYjItQ09PbE0

  5. https://docs.google.com/open?id=0B3wRYK5WB4afU3RhYUxBQzNzVDQ




word requests - What would be a correct term to describe a "cheesy" line?



I'm looking for either an adjective or a noun, that describes lines like



僕は死ぬまであなたのことを忘れない!


僕は永遠に君のことを愛してる!


僕はずっとここで待ってる!



Yeah, you know, these over-melodramatic lines in dramas with sad violin music playing in the background at the end of the script.


A dictionary tells me (ド)派手 , but the example sentences only show it being used to describe flashy clothes.




parshanut torah comment - Why the extra words "who sits on his throne", "who is behind the millstone"?


In Parshas Bo, 11:5, the Torah says:



"Every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne, to the firstborn of the slave-woman who is behind the millstone, and all the firstborn of the animal".



We know what kings do; they sit on thrones. We know what slaves do; menial labor.


Why does the Torah use these extra words ( in bold above)?
What do we learn out from them?


(The assumption being that the Torah is exact in every way and every word can be learned from.)





What is the name of this digital low pass filter?


I found this digital filter in code I am working on. It is a low pass filter. In the code it is called an "alpha filter", but it is not the same as the alpha filter mentioned here.


I post the relevant code below:




float alpha = 0.7;
float prev = 0.0;

float filter(float sample) {
float filtered = (sample * alpha) + (prev * (1.0 - alpha));
prev = sample;
return filtered;
}

It looks like alpha should be in range $[0, 1]$. By increasing alpha, the filter tracks the measurement with less delay, but lets more noise through.



I am tasked with writing library functions, and I would like to give this thing its proper name, and hopefully link to a Wikipedia article in the doc tags.



Answer



I'm new, so I can't add this comment to Matt L.'s answer.


It is not an exponential filter, the equation is actually:


$$ y[n] \ = \ \alpha \, x[n] \ + \ ( 1 - \alpha ) \, x[n-1] $$


So it is a very short FIR filter, not an IIR filter. I'm not expert enough to know a specific name.


Ced


============================================= Followup:


I want to thank everyone for their upvotes. Yes, I've contributed to comp.dsp and I am a blogger at dsprelated.com.


Like all of you, I suspect that the intent of the function was to be an exponential filter and was coded erroneously.



If I were to name the filter as coded, I would call it a "Linear Interpolation Filter", or perhaps a "Subsamplesize Time Shift filter" when $\alpha$ is between zero and one. It would make more sense as such if the $\alpha$ and $(1-\alpha)$ coefficients were reversed.


grammar - Is it true that only movement verbs can take [V-stem]に to express a purpose?


I decided to split this into a thread by itself because I was afraid of cramming too much into the first thread.


Is it true that only movement verbs can take [V-stem]に to express a purpose?


Will it be possible for a non-movement verb to take [V-stem]に to express a purpose?


For example (let's take a really wild example), could 遊びに食べる even imply something like "Eat. Reason: Play." / "Eat your vege, so that you can play."



Answer



Yes it is true. According to my grammar dictionary, [Verb in 連用形 + に] can only be used with motion verbs such as 行く, 来る, 帰る, 入る, 出る to mean "to go/come/motion-verb (in order to) do something". The "In order to" becomes explicit when の為に is used, indicating a rather important purpose.





Let me try to break down the composition:





  • Take 遊ぶ as the verb.




  • 遊ぶ in 連用形* yields 遊び (a playing)(Noun)






*any verb or い-adjective can become a noun when placed in 連用形. This is similar to the English concept of "gerund". E.g. talk is a verb. talking is also a verb. But in the sentence "Is my talking distracting you?" talking here is a noun.




  •  as a particle indicates a point of space/time/reasoning.


(Compared to から which is a half-line with a start point; from a point in space/time/reasoning)


(Compared to まで, which is the other half-line with an end point; terminating at a point in space/time/reasoning)


And let's also take a motion verb:




  • 行く : to go



Then let's try to piece it back together:




  • 遊びに (The point of reasoning of "a playing")(Since 遊び is not a time or space)




  • 遊びに行く (To go to the point of reasoning of "a playing")**(More naturally parsed as "To go play")





** because 行く goes towards whatever is marked by に




Now let's try for your example:



遊びに食べる (To eat, at the point of reasoning of "a playing"). It cannot be naturally parsed because に does not relate the thing it marks with the verb 食べる. Unlike に+motion verb, whatever に marks is directly related to the motion verb.



The act of eating has nothing inherent to do with the playing. On the other hand, moving has an inherent connection to the destination. See sawa's explanation of に in "に and で revisited"


fft - Picking the correct filter for accelerometer data


I am fairly new to DSP, and have done some research on possible filters for smoothing accelerometer data in python. An example of the type of data Ill be experiencing can be seen in the following image:


Accelerometer data


Essentially, I am looking for advice as to smooth this data to eventually convert it into velocity and displacement. I understand that accelerometers from mobile phones are extremely noisy.


I dont think I can use a Kalman filter at the moment because I cant get hold of the device to reference the noise produced by the data (I read that its essential to place the device flat and find the amount of noise from those readings?)


FFT has produced some interesting results. One of my attempts was to FFT the acceleration signal, then render low frequencies to have a absolute FFT value of 0. Then I used omega arithmetic and inverse FFT to gain a plot for velocity. The results were as follows:


Filtered signal


Is this a good way to go about things? I am trying to remove the overall noisy nature of the signal but obvious peaks such as at around 80 seconds need to be identified.



I have also tired using a low pass filter on the original accelerometer data, which has done a great job of smoothing it, but I'm not really sure where to go from here. Any guidance on where to go from here would be really helpful!


EDIT: A little bit of code:


for i in range(len(fz)): 
testing = (abs(Sz[i]))/Nz

if fz[i] < 0.05:
Sz[i]=0

Velfreq = []
Velfreqa = array(Velfreq)

Velfreqa = Sz/(2*pi*fz*1j)
Veltimed = ifft(Velfreqa)
real = Veltimed.real

So essentially, ive performed a FFT on my accelerometer data, giving Sz, filtered high frequencies out using a simple brick wall filter (I know its not ideal). Then ive use omega arithmetic on the FFT of the data. Also thanks very much to datageist for adding my images into my post :)



Answer



As pointed out by @JohnRobertson in Bag of Tricks for Denoising Signals While Maintaining Sharp Transitions, Total Variaton (TV) denoising is another good alternative if your signal is piece-wise constant. This may be the case for the accelerometer data, if your signal keeps varying between different plateaux.


Below is a Matlab code that performs TV denoising in such a signal. The code is based on the paper An Augmented Lagrangian Method for Total Variation Video Restoration. The parameters $\mu$ and $\rho$ have to be adjusted according to the noise level and signal characteristics.


If $y$ is the noisy signal and $x$ is the signal to be estimated, the function to be minimized is $\mu\|{x-y}\|^2+\|{Dx}\|_1$, where $D$ is the finite differences operator.


function denoise()


f = [-1*ones(1000,1);3*ones(100,1);1*ones(500,1);-2*ones(800,1);0*ones(900,1)];
plot(f);
axis([1 length(f) -4 4]);
title('Original');
g = f + .25*randn(length(f),1);
figure;
plot(g,'r');
title('Noisy');
axis([1 length(f) -4 4]);

fc = denoisetv(g,.5);
figure;
plot(fc,'g');
title('De-noised');
axis([1 length(f) -4 4]);

function f = denoisetv(g,mu)
I = length(g);
u = zeros(I,1);
y = zeros(I,1);

rho = 10;

eigD = abs(fftn([-1;1],[I 1])).^2;
for k=1:100
f = real(ifft(fft(mu*g+rho*Dt(u)-Dt(y))./(mu+rho*eigD)));
v = D(f)+(1/rho)*y;
u = max(abs(v)-1/rho,0).*sign(v);
y = y - rho*(u-D(f));
end


function y = D(x)
y = [diff(x);x(1)-x(end)];

function y = Dt(x)
y = [x(end)-x(1);-diff(x)];

Results:


enter image description here enter image description here enter image description here


halacha - Why has Judaism traditionally discussed intimacy only privately?


To quote msh210's formulation of this site's rule on intimate topics:



Please respect that in the Jewish tradition certain questions, especially certain questions relating to sexuality, are discussed only in private. Such questions will be closed or deleted at the discretion of the moderators or community.



This formulation has since become site policy, and it has been added to the help pages and the 's tag wiki.




First, what sources record this idea?


Furthermore, why is it our tradition that these topics be kept private? What reasons have our sages given for doing so? Is this tradition halachic or minhagic in nature?



(Sources please!)




(The original meta question on this site policy has recently seen some new activity, which prompted this question, to be used as a resource for any further discussion that might occur.)




hebrew - What is the source for בית נאמן בישראל for newly married couples?


A common wish for couples about to be or just married couples is "May they build a בית נאמן בישראל". My translation (may be off, somewhat) is "An established house among (the people) of Israel."


What is the origin of this expression? When did its common usage as a blessing for couples begin?


(Thanks to DoubleAA), I see a similar expression used in I Samuel 2:35. Metzudat Tzion commentary explains that נאמן means "established for him and future generations." Could this be the origin?



Answer




The term בית נאמן appears in three places in Tanakh: I Samuel (2:35), I Samuel (25:28), and I Kings (11:38). A similar term is found in II Samuel (7:16).


Based on the Bar Ilan database and the HebrewBooks database, it appears that this was only popularised as a generic wedding blessing in the latter half of the 20th century. E.g. in Mishneh Halakhot (3:136) from 1959, Yabia Omer (9:43) from 1960 and , and this wedding invitation from 1960 (See lower right on the page). There were some slightly earlier usages, however, such as by R. Akiva Yosef Schlesinger in Lev HaIvri from 1924.


While the usage isn't exactly the same as in Scripture, it is related, and thus isn't purely poetic license.


Radak I Samuel (2:35), for example, explains that the term means lasting. In context there בית נאמן means, a line of kohanim gedolim that lasted many generations.


In the context of a marriage, it would presumably mean a lasting line of progeny.


See also Rambam's Hilkhot Melakhim (7:15) who refers to a בית נכון בישראל possibly in reference to lasting progeny, as he says:



מובטח לו שלא ימצא נזק ולא תגיעהו רעה, ויבנה לו בית נכון בישראל ויזכה לו ולבניו עד עולם



Interestingly, while that exact phrase is probably borrowed from Judges (16:26,29) which refers to a stable physical structure, the idea in Rambam is borrowed from I Samuel (25:28) which indeed uses the term בית נאמן.



I suspect that the term בית נאמן בישראל, is based on Rambam's similar expression בית נכון בישראל.


organic chemistry - How to explain (non-/anti-) aromaticity in fulvene with the help of resonance structures?


Can someone please explain why the resonance structures of fulvene 1 is non-aromatic and 2 is anti-aromatic?



resonance structures of fulvene


Why is fulvene non-aromatic, even though it has $4\pi$-electrons and no $\mathrm{sp^3}$ carbons?




Sunday, 29 November 2015

halacha - Framing a Page from a Holy Book


Suppose you had a single page from an old Tanakh or rabbinic book. Would it be permissible to frame and mount the page on a wall?




purim - Mishloach Manot must be "ready to eat" - from whose perspective?



From here:



Every adult is required to send on the day of Purim at least two ready to eat food items to at least one friend.



Is this requirement dependent on the sender or the recipient?


In other words, if the recipient cannot eat the food sent to him, has the sender fulfilled his obligation?




  • For example, if the recipient is allergic to peanuts, and the Mishloach Manot consists of peanuts, has the sender fulfilled his obligation (since the food was ready to eat). Or, has the sender not fulfilled his obligation, because the food cannot be eaten by the recipient, and one of the reasons for Mishloach Manot is to ensure everyone has something to eat to celebrate the holiday.





  • What if the sender is allergic to peanuts?




  • What if the sender and the recipient have different standards of Kashrut, and the recipient doesn't eat something that the sender sent him (although the sender himself does eat it).




  • What if the two items cannot be eaten together. For example, a block of 6 hour cheese and a piece of meat?





This may possibly indicate that the obligation is indeed dependent on the recipient, although one might argue that in this case, it is no good because it was never received, not because the recipient wasn't able to consume it:



If one sends Mishloach Manot to another individual and the recipient is not home and does not receive it until after Purim, that gift can not be considered as Mishloach Manot.





tefilla - Finding the quiet section of the synagogue


When you enter an unfamiliar synagogue, how do you find a seat in a section that's likely to have the least talking?



Answer



I would suggest sitting towards the front, or somewhere near the amud. Most of the talking usually takes place towards the rear of the synagogue.


meal seudah - Eating after Kiddush Friday Night without Motzi?


In many synagogues, it is common to have an informal food gathering after services on Shabbat morning. This is very rarely, if ever, done Friday night. On Shabbat morning the way it's done is usually to have one person make Kiddush for everyone, and then everyone eats, although generally there is no Motzi made and no bread served. Some are careful to eat Mezonot so that the Kiddush has a Makom Seudah status. There are instances when this is done, along the same lines, at home.


Can one eat after Kiddush Friday night along the same lines? If not, why is it different?




sources mekorot - Biographical details of Rav Gidel?


I have seen many statements in the talmud such as 'Rav Gidel said that Rav said...". I would like to know where I can find some biographical details of the life of Rav Gidel. Are there published works or online resources which have a biography of Rav Gidel?




product recommendation - Learning Medieval Arabic



Anyone know of a good book to learn Arabic in order to unlock the Moreh Nevuchim and other seforim?




Sources for Pidyon HaBen Ceremony


Where can I find the original sources for the pidyon haben ceremony? I don't mean the verses in Torah that gives us the halakha, rather something on the rituals of the ceremony itself (much like Ketubot contains the text of and some context around the sheva brachot).



Answer



The earliest source I can find is Rosh who quotes an enactment of the Geonim to have a ceremony surrounding the redemption with its blessings (which are outlined on Pesachim 121b). He writes:



ומצאתי תיקון הגאונים וז"ל: ותיקון גאונים לסדורי מנהגא דפדיונא וברכתא דיליה הכי: מייתי ליה אבוה קמיה כהנא ומידע ליה לכהנא דבכור פטר רחם הוא. ולשייליה כהנא: מאי בעית טפי: ברך בוכרך דין, או חמש סלעים דמחייבת למפרקיה בהו? ומהדר ליה: ברי בוכרא בעינא טפי, והי לך חמש סלעים בפירקוניה; ובהדי דיהיב בידיה מברך: בא"י אמ"ה אקב"ו על פדיון הבן; בא"י אמ"ה שהחיינו וכו'.‏
And I found an enactment of the Geonim which said thus: The enactment of the Geonim was to place the redemption and blessings thus: the father brings the son to the priest and tells [the priest] that this is a Bechor who needs to be redeemed. The priest asks, "What do you prefer: your firstborn son or the 5 selas which you are required to redeem him with?" The father responds, "I prefer my firstborn son, and here are the five selas for his redemption." The father then blesses "Baruch Attah....Al Pidyon HaBen" and "Baruch Attah...Shehechiyanu..." (My translation from Responsa of Rosh 49:1. A parallel piece exists in Rosh to Kiddushin 1:41 and in Rosh's postscript to Bechorot 1.)




Rosh actually quotes a custom to say further blessings but rejects it, and as far as I know no one nowadays says those blessings.


choshen mishpat civil law - Why isn't maakeh in the Tur?


The chapters in Shulchan Aruch generally follows those in Tur, with a couple of exceptions here and there. One of those exceptions is that SA adds a final chapter, 427, to Choshen Mishpat discuss the rules of maake (a required railing around a high walking surface). Indeed, Tur doesn't discuss maake at all, so far as I can tell. This, despite its general coverage of all laws practically applicable nowadays in chutz laaretz. Why not?




I see that dinonline.org discusses this question and mentions two answers but rejects them both as unsatisfactory:



  1. A Rabbi Mazuz (I don't know which one, R. Matzliach or R. Meir, or perhaps another) suggests that the Tur's author wanted specifically 426 chapters. (The Web page cites this from Or Chadash 5755, chapter 145, which may explain why the author may have wanted 426 chapters. I didn't check.) But the Web page rejects that as insufficient reason to omit an important set of rules.


  2. Another possibility is along the lines of the Tora T'mima's statement (which the Web page cites to D'varim 28, though I haven't checked it) that maake applies only in Israel because only there are roofs flat. The Web page rejects this also as incorrect: flat roofs exist elsewhere.


So I seek alternative explanations (or good defenses of the above explanations).




grammar - Can someone explain how this massive sentence works



アメリカやヨーロッパなど6つの国は、イランが核兵器をつくろうとしているのではないかと考えて、経済制裁(=貿易などを禁止すること)を続けていました。



America and Europe etc plus 6 countries (this is the topic)
Iran is trying to make nuclear weapons
Since it is not prohibited economic sanctions (the thing that prohibits international trade) are continuing.


I get the basic gist but I don't really understand lots of the grammar.


Especially:




  • What is it really saying about America? It seems the topic of individual clauses changes lots

  • I understand the つくろうとしている。But not the のではないかとかんがえて。 Does it mean since it is not prohibited? I don't understand how the grammar works here. ~ので? ~かと?


Cheers




halacha - Is there a problem with two people lighting a double chanukiah?


Is there a problem with two people lighting from a chanukiah that has two Shamashes and 16 candles? Say, Shamash, 8 candles, Shamash, 8 candles, all on one structure?



Answer



See Kitzur Shulchan Oruch 139 (6)



וצריכין ליזהר שיתן כל אחד ואחד נרותיו במקום מיוחד, כדי שיהיה היכר כמה נרות מדליקין




or as Ohr Someach expresses the halacha:



If a number of people are lighting in one household they should make a slight separation between their menorahs so that there is no confusion to the observer as to the number of candles.



So there is a problem with two people lighting from a double chanukiah.


words - Why use "nadedah"?


"On that night the king's sleep stayed away from him" (Esther 6:1 - translation follows Radak).


Why does the passuk use a lashon of nadedah, "stay away," instead of the more simple wording, "On that night the king couldn't sleep"?




Saturday, 28 November 2015

halacha - Fill m'nora in order?


I know that (at least when lighting at a window), one lights the Chanuka m'nora from left to right: the new lamp first and rightward from there. I've seen people careful to fill them with oil (or candles) in the same order; I've also seen that one should fill them in the opposite order. Is either of these a 'real' custom (with a basis) or halacha, and, if so, what is its basis or reason?




everyday chemistry - What are the chemical reactions behind fire?


I've always wondered what the chemistry behind fire is. What are the basic chemical reactions behind a simple wood fire, and how do they manifest into this phenomenon?



Answer



Even though fire is one of the Greek classical elements, it is the only one that is not matter in our current understanding. What we experience as fire is the energy (in the form of light and heat) given off by the exothermic combustion of (usually) organic materials, like wood. The large amounts of thermal energy released by combustion often cause the gases in the fire to incandesce, that is, some of the kinetic energy produced by the fire is converted into electromagnetic radiation that we see (visible) and feel (infrared).



The chemical reaction for combustion is pretty simple. Take, for example, the combustion of n-octane $\ce{C8H18}$, which produces more than 5 MJ of energy per mole during combustion (from webbook.nist.gov).


$$\ce{2C8H18 +25O2->16CO2 +18H2O} \space\space \Delta_cH^o=-5430 \text{ kJ/mol} $$


The combustion of wood is more complex. The majority of the organic mass of dry dead wood is lignin and cellulose. Lignin is a highly-cross-linked copolymer of p-coumaryl alcohol, $\ce{C9H10O2}$, coniferyl alcohol, $\ce{C10H12O3}$, and sinapyl alcohol, $\ce{C11H14O4}$. Cellulose is a linear polymer of glucose, with formula $\ce{(C6H10O5)}_n$.


Different species will have different ratios of lignin to cellulose, different cross-link densities in the lignin, and different ratios of coumaryl to coniferyl to sinapyl alcohols. The formula for lignin could be expressed then as $\ce{(C9H10O2)}_x \cdot \ce{(C10H12O3)}_y \cdot \ce{(C11H14O4)}_z$.


The equation for the combustion reaction for cellulose is: $$\ce{(C6H10O5)}_n +6n\ce{O2->}+6n\ce{CO2}+5n\ce{H2O} $$


Since lignin is more complex, its combustion equation is more complex: $$2[\ce{(C9H10O2)}_x \cdot \ce{(C10H12O3)}_y \cdot \ce{(C11H14O4)}_z]+(21x+23y+25z)\ce{O2}\\ \ce{->}(18x+20y+22z)\ce{CO2}+(10x+12y+14z)\ce{H2O}$$


And assuming the variable composition of wood as a ratio (A:B) of cellulose to lignin, the overall combustion reaction becomes the following monstrosity:


$$A\ce{(C6H10O5)}_n +2B[\ce{(C9H10O2)}_x \cdot \ce{(C10H12O3)}_y \cdot \ce{(C11H14O4)}_z]+[6An+B(21x+23y+25z)]\ce{O2}\\ \ce{->}[6An+B (18x+20y+22z)]\ce{CO2}+[5An+B(10x+12y+14z)]\ce{H2O}$$


Given the number of variables ($A, B, n, x, y, z$), the $\Delta_cH^o$ for this reaction is difficult to determine (but not impossible, assuming we know some thermochemical reference data). Whatever its value, it is exothermic enough to induce incandescence.


derech eretz manners - Are we obligated to apologize to gentiles?



A friend of mine told me we don't have the obligation to apologize to a gentiles. Is this true?




Answer




הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה


Be of the students of Aaron: Loving peace and pursuing peace, loving all people and bringing them close to the Torah.



(Tractate Avot 1:12)


In fact, in addition to the basic human decency requirements, there are the additional issues of besmirching the people and G-d you represent by association (chilul hashem) as well as the problems associated with inciting antisemitism.


halacha - Sheva Berachot at third meal


If sheva brachot occur at a seudah shlishit which finishes after sunset, is one allowed to drink the wine even though it is prior to making havdala? If yes, who specifically would be allowed to drink it? E.g. what about someone who was not the leader or one of the newlyweds, but just wants some for a segula?




What exactly is Savitzky-Golay differentiation filter?


I could understand Savitzky-Golay filter as being smoothing filter, but then there also seems to be Savitzky-Golay differentiation filter, though for some reason, details do not seem to be clear.


So is Savitzky-Golay differentiation just about inferring first-order derivative from a local polynomial used for each data point? (This local polynomial least square method is another way of thinking about Savitzky-Golay, so by local polynomial I mean exactly that.)


If so, would frequency response of such a differentiation filter be simply multiplying $i\omega$ to frequency response of an original Savitzky-Golay filter?




halacha - On what authority do Lubavitchers not skip when late to shacharis?


The Rav's Shulchan Aruch, OC 52, clearly states that, because saying amida (sh'mone esre) with a congregation is so important, one who arrives late to a congregational shacharis service should skip earlier portions of the prayers in order to say amida with the congregation. He should even, if necessary to reach amida in time, skip almost all of the prayers before Yotzer.


Yet I don't see Chabad-Lubavitch folks (well, men), who I'd think would follow the Rav, doing so. In my experience, Lubavitch latecomers pray without skipping, even if skipping would enable them to say amida with the congregation.


Is there some authority they rely on for this practice? (Does, perhaps, the Rav elsewhere (e.g., in his notes on the sidur) or one of the later Lubavitch rebbes say to practice thus?)




everyday chemistry - Why does milk flake?



While drinking milk (or better 'while seeing the milk I'm gonna drink') a question came up to my mind:


Why does the milk sometimes flake, even if not in contact with some other substances?


I guess the correct term to use is flocculation, at least this is the word that raises up when talking about cheese production. I just learned the word casein. However, my question is not about cheese production.


My question is also not about flaking milk when poured into a cup of coffee which seems to be dependent on the acidity of the coffee. But casein is again the keyword.


I think the answer to my actual question will also contain the word casein, but here's the scenario:


I open a milk carton for the first time. This package doesn't have any hole and the shelf life isn't reached yet. I pour the milk into a clean cup and then observing some flakes at top of the milk.


What I was told as a child, when curiously asking, flaking is an indicator that the milk is getting acid. And in that case the keyword casein would fit again, but there's still one thing why I'm not persuaded: the milk was quite tasty and my stomach also didn't complain about it.


So, what exactly has happened to my milk when I see some flakes on top of it? Is the milk indeed spoiled and I actually shouldn't have drunk it (and just was lucky) or is there anything else which can lead to flakes?



Answer



I think the right word for it is curdle. Have you read, for example, the Wikipedia article on curd? It says:




“Milk that has been left to sour (raw milk alone or pasteurized milk with added lactic acid bacteria or yeast) will also naturally produce curds, and sour milk cheese is produced this way”



or this excerpt of the “Milk” page:



When raw milk is left standing for a while, it turns "sour". This is the result of fermentation, where lactic acid bacteria ferment the lactose in the milk into lactic acid.



So, milk naturally contains bacteria which turn it acid, and hence it curdles spontaneously. You see the beginning of this process.




An invaluable source of information on this topic is McGee’s On food and cooking. Great reading if you like chemistry and food.



drush - What's up with those "drushy" Rashis in Nasso


In Bamidbar chapter 7, around verse 19, Rashi suddenly turns uncharacteristically "drushy". He starts bringing all kinds of gematrias about the korbanot that the nesiim bring. But the gematrias don't seem to have anything to do with the topic at hand in the Torah. Rashi normally doesn't depart much from the level of p'shat, so it is surprising to see him start making drashot--especially when they do not seem to be related at all. Why did Rashi bring these seemingly unrelated gematrias?




ions - Why is the radius of the caesium cation smaller than that of the chloride anion?


I am currently studying the structures of ionic compounds and how we can use radius ratios to predict the possible arrangement of ions in the lattice. My book mentions that the cation to anion radius ratio in caesium chloride is about 0.93, and since this number lies between 0.732 and 1, it suggests a cubic arrangement with a coordination number of 8.


But caesium is in the 6th period of the periodic table whereas chlorine is in the 3rd. A caesium cation would be similar to xenon, which is in the 5th period. And a chloride anion would be similar to argon, a period 3 element.This means that there is a difference of two shells between the two atoms. How is the ionic radius of chloride still larger? In general, how many "shells of difference" are required for a cation to be larger than an anion?



Answer



This is something students often forget when comparing radii: shells are not simply additive.


If you move along eight elements to go from lithium to sodium, you are not only filling the second shell and putting one electron into the third, you are also adding a proton to the nucleus with every additional electron. The larger the nuclear charge is, the greater the electrostatic potential the electrons experience. And the greater the potential the stronger the force that draws them towards the nucleus, thus the more compact an orbital will become. Thus, while each new period will enlargen the atomic radius each added proton will reduce it. Therefore, the atoms do not become infinitely larger in size — although a sodium atom will always be larger than an electronically comparable lithium atom.


A similar discussion can be made for charges. Adding an electron to the mix increases the electron-electron repulsion (more negative charge) while removing one decreases it. Thus, with each positive charge a cation will get smaller while an anion will get larger with each negative charge. All of this results in rather complex calculations; one should always remember that an atomic radius cannot be easily guessed unless it is a straightforward up/down or left/right movement in the periodic table.


As for your second question: an anion may be smaller than a cation if the anion has very few shells and the cation very many. Unfortunately, the Wikipedia article on ionic radii does not quote a size of the hydride anion which would otherwise be a strong contestant. Instead, the smallest anion in the tables is $\ce{F-}$ with a crystal ionic radius of $119~\mathrm{pm}$ in hexacoordinate state. Searching for a cation that is larger quickly gives potassium with $152~\mathrm{pm}$ crystal ionic radius. In effective ionic radius terms (the second table), fluoride is mentioned as having $133~\mathrm{pm}$ while $\ce{K+}$ has $138~\mathrm{pm}$. Thus, by both sets of values the cation in $\ce{KF}$ is larger than the anion.



In crystal ionic radii, chloride is smaller than caesium and fracium while the latter two’s effective ionic radii are larger than chloride’s.


As you can see, there is no hard and fast rule. Fluoride to potassium is a period and two elements difference while chloride to eka-francium is four periods and two elements.


hashkafah philosophy - Why are angelic icons not prominent in Judaism?



I learned that the song Shalom Aleichem is all about welcoming the Shabbat angels, and clearly angels are celebrated in Judaism. However I've noticed that images of angels are not very widespread in Judaism (at least compared to my impressions of their scope in Christianity). Can someone explain why?



Answer



Your father is an outlier. Angels are undisputedly an integral part of Jewish theology.


By way of proof, see Genesis 32:4, in which Jacob sends angels to his brother Esau. Lest you think that "mal'achim" (מלאכים) there means "messengers", Rash"i (the pre-eminent commentary on the 5 Books of Moses) there states clearly, "מלאכים ממש" - real angels. The Torah is replete with other interactions between men and angels, e.g. Abraham (Genesis 18), Lot (Genesis 19), Bil'am (Numbers 22). The list is practically endless.


That answers your first 2 questions. As to the third, there is a specific commandment not to make images of angels in the 10 commandments: "You shall not make yourselves a carved image or any likeness of that which is in the heavens above..." (Exodus 20:4). A "carved image" (פסל) is a 3-dimensional sculpture; a "likeness" (תמונה) is any other representation, including drawings or paintings. That is why you don't find angels represented in Jewish art.


Friday, 27 November 2015

halacha - What were the Rambam's sources?


In the introduction to the Mishneh Torah, the Rambam indicates that his compilation of the entire Oral Torah is derived from a few key Jewish texts:



ואין צריך לומר הגמרא עצמה הבבלית והירושלמית וספרא וספרי והתוספתא שהם צריכין דעת רחבה ונפש חכמה וזמן ארוך ואחר כך יודע מהם הדרך הנכוחה בדברים האסורים והמותרים ושאר דיני התורה היאך הוא. ומפני זה נערתי חצני אני משה בן מיימון הספרדי ונשענתי על הצור ברוך הוא ובינותי בכל אלו הספרים וראיתי לחבר דברים המתבררים מכל אלו החיבורים בענין האסור והמותר הטמא והטהור עם שאר דיני התורה


Needless to say, [there is confusion] with the Talmud itself--both the Jerusalem and Babylonian Talmuds--the Sifra, the Sifri, and the Tosefta, for they require a breadth of knowledge, a spirit of wisdom, and much time, for appreciating the proper path regarding what is permitted and forbidden, and the other laws of the Torah. Therefore, I girded my loins-- I, Moses, the son of Maimon, of Spain. I relied on the Rock, blessed be He. I contemplated all these texts and sought to compose [a work which would include the conclusions] derived from all these texts regarding the forbidden and permitted, the impure and the pure, and the remainder of the Torah's laws.



My question is: Does the Rambam solely rely on the above sources (Talmuds, Sifra, Sifri, and Tosefta) when writing his Mishneh Torah?


I am not asking about how to find the sources for particular halakhot (cf. Kesef Mishneh). I'm more curious in seeing a list of all the sources that the Rambam used for the Mishneh Torah, which may or may not include Midrashic texts, Gaonic works, and [for Yesodei HaTorah] Greek sources.




Random process $X(t)$ with autocorrelation function given find the mean and the variance


Autocorrelation function is $$R_{xx}(\tau)=\frac{20}{1+2\tau^2}$$ So at $\tau=0$$$R_{xx}(0)=20=E[X(t)X(t)]=E[X^2(t)]$$ The variance is $$\mathrm{Var}[X(t)]=E[X^2(t)]-E^2[X(t)]=20-E^2[X(t)]$$ As $X(t)$ is WSS (wide sense stationary) the mean is a constant. Is there any way to find its numerical value?



Answer



The limit $\lim_{\tau\to\infty} R_x(\tau)$, if it exists, equals $E^2[X(t)]$ and so $E[X(t)]=0$ in this case.


More generally, the mean of a WSS process is nonzero only if the power spectral density has an impulse at the origin. This can be applied to periodic autocorrelation functions such as $\cos(\omega_0t)$ pointed out in @MattL's comment. If the Fourier series for a periodic autocorrelation function has a nonzero DC term, the mean is nonzero.


modulation - Recommended literature to learn essential aspects of signals and its propagation




  1. Where can I learn about signal's features. For instance mean, power, amplitude, frequency, energy, how they propagate in space or any other medium?.


What power means its amplitude increases and decreases to draw the sine wave form through a bit of time. at stable value (forming logical message) depending on medium resistance and transmitting signal power, human code model frequently repeated (hi) started with character ends with another completed word (world) another word stared with a header and ends with trailer completed word.


out of electricity network that it out of control compared with communication signals networks even both of them propagate as a flood of electrons in cables, i need to know its shape in a medium, MW or Electromagnetic waves or in cables. voice fades away at the moment you shot a word. you already carried it on a carrier to reach ear of who you talk to but at low power so that its power and frequency decreased and lose its shape at a point seems to be disappeared or absorbed to be converted to another shape of energy.



We carries it on a carrier varies depending on the medium converting carrier to cover all values voice reach as possible, more values means more quality. filtering the result to get carrier and voice met points.


just comments needed, books and papers.




Why are the verb classes called ichidan and godan?


Is there a particular reason why verbs are classified as "class 1" verbs (一段動詞) and "class 5" verbs (五段動詞)? Where did class 2 to 4 go? Do or did they exist at all, and why (not)?


Thanks!



Answer



Before considering modern Japanese, I think that it is easier to understand this by first understanding classical. Classical Japanese has three major regular verb classes: quadrigrade (四段), monograde (一段), and bigrade (二段). Both monograde and bigrade may further be sub-divided into upper (上) and lower (下). There are also four irregular classes: k-irregular, s-irregular, n-irregular, and r-irregular. Verbs are conjugated into six forms: irrealis (未然形), adverbial (連用形), conclusive (終止形), attributive (連体形), realis (已然形), and imperative (命令形).


Let's consider the quadrigrade verb kak- 'to write' (書く). When conjugated to each of the above forms, it becomes kak-a, kak-i, kak-u, kak-u, kak-e, kak-e. Notice that the distinctive suffixes are a, i, u, e. The total number of distinctive suffixes is four, which is why this is called quadrigrade (四段).


Next, let's consider the monograde verb mi- 'to see' (見る). When conjugated to each of the above forms, it becomes m-i, m-i, m-iru, m-iru, m-ire, m-iro. Notice how all of the forms contain a single -i. This is why it is called monograde (一段). Now let's consider the verb tabe- 'to eat' (食べる). It conjugates as tab-e, tab-e, tab-eru, tab-eru, tab-ere, tab-ero. This time all of the forms contain a single -e. This too is monograde. To distinguish between these two, those ending in -i are called upper monograde and those ending in -e are called lower monograde. The normal vowel ordering in Japanese is a, i, u, e, o. Notice that comparing i and e, i comes first and e comes second. Traditionally these would be written vertically. As a result, i is considered to be "upper" and e is "lower" in this chart, hence the names.



Next let's consider the bigrade verb ok- 'to rise' (起く). (Older form of modern oki- 起きる 'id'.) When conjugated to each of the above forms, it becomes ok-i, ok-i, ok-u, ok-uru, ok-ure, ok-i[yo]. All forms have an -i or -u in it. This is a two-way distinction, hence the name bigrade. Now let's consider the (older) verb tab- 'to eat' (食ぶ). This conjugates as tab-e, tab-e, tab-u, tab-uru, tab-ure, tab-e[yo]. Again there is a two-way distinction, so this too is bigrade. However, this time the distinction is between -u and -e. As such, bigrade may be sub-classified into upper bigrade (i/u) and lower bigrade (u/e).


The four irregular verb classes are simply irregular which explains their names.


Now let's look at modern Japanese. Modern Japanese simplifies much of the above: all quadrigrade verbs have now become quintigrade (五段), bigrade verbs have gone bye-bye (pun intended), and two of the four irregular classes have disappeared. Also note that the conjugation class formerly known as realis (已然形) is now known as conditional (仮定形).


Let's consider the new quintigrade verb. In addition to the four distinctions earlier, there is now a fifth, hence the name. This fifth form is -o. This can be seen in kak-o: "(I) shall write, let's write". However, this form is secondary in nature: it derives from kak-au (and earlier kak-amu). -au- regularly changes into o: (long o). This -a is the same -a as seen in the irrelias (未然形). This is not a true form, but is added to by-pass the phonological explanation.


polymers - What are the dangers of melting HDPE and silicone? Is it even possible?


I've searched the internet and couldn't find a specific answer. There doesn't seem to be a single recycling company that takes empty silicone tubes (also know as mastic tubes) and recycles them. As a result, here in the UK it goes to landfill. Such a shame and doesn't seem right!


The tube is made from HDPE but is contaminated with the silicone inside it, usually used for sealing windows or bathrooms.


There is a chemical solution available that will strip out the silicone by dissolving it but that doesn't make commercial sense for two reasons;



  1. The cost and time involved

  2. You are left with a chemical to dispose of



Nobody wants these tubes and it has begun to annoy me!


I'm wondering if anyone could advise of the possibility / dangers of simply melting the empty tubes which result in a plastic mix of HDPE and silicone?


Would it work? Could it work?




Thursday, 26 November 2015

grammar - What does として mean here?



警視庁は12日、父親を鈍器のようなもので殴ったとして東京都中野区に住む少年を、傷害の疑いで逮捕した。



Tell me please, what does として mean in this sentence?



Answer



There is grammar tosite which follows nouns, but in this case you need to recognize this as to suru which may also follow verb phrases. Depending on context, it could mean "to assume that", but in this case it means "to consider ~" or "to view ~ as ~". This often simplifies to "for".




On the 12th, the police department arrested a boy living in Nakano-ku, Tokyo on suspicion of injury for hitting his father with a blunt-like object.



parashat bereishit - Is Rashi teasing us?


In Bereishit 3:22 Rashi says the following:



and now, lest he stretch forth his hand, etc.: And if he were to live forever, he would be likely to mislead people to follow him and to say that he too is a deity (Gen. Rabbah 9:5). There are also Aggadic midrashim, but they cannot be reconciled with the simple meaning.




In Bereishit 4:8 we see something similar:



And Cain spoke: He entered with him into words of quarrel and contention, to find a pretext to kill him. There are Aggadic interpretations on this matter, but this is the plain meaning of the verse.



In both cases Rashi is hinting to us that there is more to explore but is not actually giving us all the details. What exactly is Rashi trying to say with these two verses?



Answer



Rashi's job is not to provide Midrashim, even though he occasionally frequently brings them into his commentary.


His primary role is to provide a basic understanding of the Pasuk.


As such, if the Midrash is commonly cited (in Rashi's day, perhaps) and he feels it contradicts the basic understanding of the Pasuk, it makes sense for him to refer to it and reject it (which he does in other instances*). Similarly, if it's a commonly cited Midrash that distracts from the basic understanding, rather than enhances it, it makes sense for him to refer to it and refocus the reader's attention to the basic Peshat.


physical chemistry - Why don't gases escape Earth's atmosphere?


Some gases are lighter than others and rise. Why don't they continue going up, leave the atmosphere, and then enter outer space?



Answer



The atmosphere actually loses gases to outer space.



The average velocity $\bar v$ of gas molecules is determined by temperature $T$. However, not all the molecules travel with the same velocity. The probability of finding a molecule with a velocity near $v$ is described by the Maxwell distribution of speeds $$\begin{align} f{\left(v\right)}&=4\pi\sqrt{{\left(\frac m{2\pi kT}\right)}^3}v^2\exp\left(-\frac{m{v^2}}{2kT}\right)\\[6pt] &=4\pi\sqrt{{\left(\frac M{2\pi RT}\right)}^3}v^2\exp\left(-\frac{M{v^2}}{2RT}\right) \end{align}$$ where $m$ is the mass of the molecule, $k$ is the Boltzmann constant, $M$ is the molar mass of the gas, and $R$ is the molar gas constant.


Individual molecules may reach escape velocity $v_\mathrm e$ and thus be able to leave the atmosphere.


Escape velocity is the minimum velocity that is sufficient for an object to escape from the gravitational attraction of a massive body. For a planet, the escape velocity may be estimated by using the formula $${v_\mathrm e}=\sqrt{\frac{2Gm_\text{planet}}r}$$ where $G$ is the gravitational constant, $m_\text{planet}$ is the mass of the planet, and $r$ is the distance from the centre of mass of the planet.


Therefore, atmospheric escape depends on the mass of the planet, the temperature of the atmosphere, and the molar mass of the gas.


nomenclature - What do the prefixes meta, ortho, pyro mean in inorganic chemistry?


In inorganic chemistry, when is the prefix meta used? (as in metaborate and metasulphite) What about the terms pyro and ortho (as in orthophosphorous acid)?


For example, I recently came to know about the prefixes per and hypo which are used to refer to the highest and lowest oxidation states of an element respectively (like perchlorate and hypochlorite).


Are there any terms and conventions I should be aware of?



Answer



In the older literature, the prefixes “hypo-”, “per-”, “ortho-”, “meta-”, and “pyro-” were used in some cases for the distinction between different acids with the same characteristic element.


The prefix “hypo-” was used to denote a lower oxidation state, and the prefix “per-” was used to designate a higher oxidation state. (The prefix “per-” is not be confused with the prefix “peroxo-”.)




$\ce{HClO}$ hypochlorous acid
$\ce{HClO2}$ chlorous acid
$\ce{HClO3}$ chloric acid
$\ce{HClO4}$ perchloric acid



The prefixes “ortho-” and “meta-” were used to distinguish acids differing in the formal content of water.



$\ce{H3BO3}$ orthoboric acid
$\ce{(HBO2)$_n$}$ metaboric acid


$\ce{H4SiO4}$ orthosilicic acid

$\ce{(H2SiO3)$_n$}$ metasilicic acid



The prefix “pyro-” was used to designate an acid that is formally formed by removing one molecule of water from two molecules of an ortho-acid.



$\ce{H4P2O7}$ pyrophosphoric acid $(\ce{2 H3PO4 -> H4P2O7 + H2O})$.



Various traditional names are retained for use in IUPAC nomenclature, though the number of retained names has been reduced with each succeeding edition of the IUPAC recommendations. The Second Edition (1970 Rules) of the IUPAC Nomenclature of Inorganic Chemistry (published in 1971) still included all of the above-mentioned prefixes; however, the approved use was limited to only some selected retained names. The further development and the current situation of the nomenclature are well explained in @Jan’s thorough answer.


orbitals - Which electronic effects are responsible for the reduction of nucleophilicity of a hydroxy group orthogonal to an ester?


I am facing a similar synthetic problem as Boekman Jr. et al noted in their synthesis of Tetronolide.[1] I will quote their’s rather than disclosing my actual synthetic problem, but note that the key element — an α-hydroxy-γ-lactone is identical.


The authors’ intended convergent synthesis involves coupling the two compounds 1 and 2 shown in scheme 1 in a ‘tandem ketene-trapping/[4+2] cycloaddition’, which requires the free hydroxy group in 1 to nucleophilicly attack the ketene.


Reaction scheme

Scheme 1: Tandem reaction attempted by Boekman Jr. et al; would include a nucleophilic attack of 1’s hydroxide onto 2’s ketene motif.


However, as indicated this reaction did not produce 3. The authors note:



However, despite considerable experimentation, all attempts to couple lactone [1] with [2] to afford β-ketoester lactone [3] failed. We surmised that the failure stemmed from impaired nucleophilicity of the tertiary OH group owing to a stereoelectronic effect resulting from the enforced alignment of the lactone carbonyl π-orbitals and the adjacent CO bond. (Compound numbers adapted to fit this scheme.)



Instead, the authors used alcohol 4, which readily reacted with the masked ketene 2 to give the ester 5 as shown in scheme 2.


Reaction scheme
Scheme 2: Successful tandem reaction attempted by Boekman Jr. et al; included a nucleophilic attack of 4’s hydroxide onto 2’s ketene motif.


My experimental findings have confirmed a similar effect for my compound. However, I have a bit of trouble discerning which electronic effects exactly cause this unreactivity. My first assumption is that the conformation of the five-membered ring forces the hydroxy group into an angle of approximately $90^\circ$ with respect to the carbonyl-π system. This should allow mixing of σ and π orbitals of whichever kind.


My second assumption was tracing the problem back to the anomeric effect. In that effect, a nonbonding electron pair interacts with an adjacent σ* orbital, lowering its own energy but reducing the σ bond strength. The required electrons could be supplied by the π system, resulting in the effect being π and σ*. However, I do not quite see yet, how this kind of mixing would reduce the nucleophilicity of the oxygen atom.



Thus, the questions are:



  • Which electronic interactions exactly are responsible for this effect?

  • Has this been the topic of a research paper?




Reference:


R. K. Boekman Jr., P. Shao, S. T. Wrobleski, D. J. Boehmler, G. R. Heintzelman, A. J. Barbosa, J. Am. Chem. Soc. 2006, 128, 10572. DOI: 10.1021/ja0581346.



Answer



If we focus on the 2-oxo-3s-hydroxy-tetrahydrofuran the electronic effects present are the hyperconjugation and the dipole minimization. "Both effects contribute to the preferred (Z)-conformation of esters over the (E)-conformation. In the (Z) conformation, the lone pair of electrons in the alpha oxygen can donate into the neighboring σ* C-O orbital. In addition, the dipole is minimized in the (Z)-conformation and maximized in the (E)-conformation. But this electronic effects occur between the carbonyl carbon and the oxygen of the ring but the hydroxyl group." [a]



enter image description here


In contrast, I calculated the PES of hydroxy group in the following two systems:



  • 2-oxo-3s-hydroxy-tetrahydrofuran [S1]

  • (1S,2S)-isopropyl 1-hydroxy-2-((vinyloxy)methyl)cyclohexanecarboxylate


The latter one is:


enter image description here


The oxygen of iprO-(C=O)- group was pointed away from [S2] and towards to [S3] cyclohexane. The PES is: (It was calculated with am1 due to computational resources, it was done with my laptop.)


enter image description here



It can be observed that the intramolecular hydrogen bond (IHB) in [S3] is more stable than in the other systems. The order of intramolecular hydrogen bond preference is [S3]>[S2]>[S1]. In other words, the IHB formed with the oxygen SP$^3$ of iprO-(C=O)- group is preferred over the carbonyl oxygen. [b] This can be seen on the rotational barrier between both minima. This conformational preference allows the lone pair of hydroxyl oxygen to be more nucleophilic than in the other systems. As it can be seen in the following figures:


[S1]


enter image description here


[S2]


enter image description here


[S3]


enter image description here


Related to the electronic effects present in this IHB, it can be complemented that "this is a consequence of interacting the lone pair on the accepting oxygen with an empty hydride antibond of the donating O-H atoms, $n_O$ → $\sigma^*OH$. Occupancy of the antibonding orbital raises the energy of the O-H species while stabilizing the oxygen." As Albrecht et. al. concluded in her paper.[c]


Bibliography




  • [a] Cuevas, Eusebio Juaristi, Gabriel (1995). The anomeric effect. Boca Raton: CRC Press. ISBN 0-8493-8941-0.

  • [b] Rincon et al. J Solution Chem (2011) 40: 656.

  • [c] Albrecht et al. J. Phys. Chem. A. (2012) 116: 3946


gentiles - what are the limits of "mesira"?


It seems that most people have an idea that you cannot report a Jew to the non-Jewish authorities (police, government, etc) except for extreme circumstances (imminent danger, abuse, etc). However, this does not seem to make sense to me in circumstances where the consequences are very minor.


For example, what about if my Jewish neighbor is causing me inconvenience by parking illegally or by violating a zoning law? The consequences of that reporting are most likely just that he will be forced to stop violating the law or at worst a modest fine. There is no possibility in our modern countries of the authorities throwing him in a castle dungeon or putting him to death, as in the classic cases of "mesira".


So is it really forbidden to report a parking violation?




food - Is a rare steak kosher?


If you have a steak medium to rare, such that it's still pink in the middle, is it kosher? At what point is meat cooked enough?




meaning - What conjugation of 願う is 願わくば, and what does it mean here?


This is my first post here, I'm sorry if I didn't follow any formatting or posting rules.


Original sentence, from a character's monologue:



願わくばこの時間が少しでも長く続くことを。。。



The English translation I have (not mine or official) is




I wish this moment could last even a little bit longer.....



I was quite confused by this conjugation, so I did some research on this site, and read this answer on how conditionals can be represented as 連用形 + あれば. So is 願わくば a contraction of 願わなくあれば / 願わなければ ?


But the thing I'm more confused about is, why is the negative conditional form used here in the first place? In the plain conditional, this looks something like "If I had to wish for something, it would be for this moment to continue for a little longer", but why the seemingly negative form? (Or is it even negative to begin with?)


Sorry for the double triple-loaded question, but one more thing: is this contraction of the conditional form commonly used? (Like in informal contexts?)


Edit: In case you're wondering why I made these somewhat far-fetched guesses: I guessed negative because of the わ (願う->願ない), and guessed conditional because of the ば (願う->願え). Sorry >.<


Thank you for your time.



Answer



This 願わくば is a fixed expression fossilized long ago, and you just have to memorize it without thinking about it too much. It's a literary expression that corresponds to "Hopefully, ..." used as a sentence adverb.



As pointed out in the comment, this is related to ク語法, a grammatical feature which had already dropped out of use more than 1000 years ago. It was originally 願わくは (nominalized 願う + topic marker は = "What I hope is ..."). 願わくは is still used, but I hear 願わくば more often.


Here are some words and phrases which are etymologically related to ク語法. It's not really worth analyzing them too much unless you want to be an expert of old Japanese grammar.





aseres hadibros - Why are there 40 commandments in 10 commandments?


When do one commandments stop and the next one start? Who's counting? Who got the number 10?



  1. I am Hashem

  2. your God

  3. You shalt have no other gods before me

  4. You shalt not make any graven image (So no 3D printing?)

  5. You shall not bow down to them

  6. or serve (them)


  7. You shalt not take the name of the Lord thy God in vain

  8. Remember the sabbath day

  9. to keep it holy

  10. Six days you shall labor

  11. And do all your work

  12. but the seventh day is a Sabbath to the LORD your God.

  13. On it you shall not do any work, you

  14. or your son

  15. or your daughter

  16. or your male servant


  17. or your female servant,

  18. or your ox

  19. or your donkey

  20. or any of your livestock,

  21. or the sojourner (non jews?) who is within your gates,

  22. that your male servant

  23. and your female servant may rest as well as you.

  24. You shall remember that you were a slave in the land of Egypt,

  25. and the LORD your God brought you out from there

  26. with a mighty hand


  27. and an outstretched arm.

  28. Honor thy father

  29. and thy mother (2 commandments)

  30. Thou shalt not kill (actually murder/certain types of killing presumably against other humans only. Many killing, is perfectly fine and encouraged. Just read http://biblehub.com/1_samuel/15-3.htm)

  31. Thou shalt not commit adultery (Most disagree on what it really means)

  32. Thou shalt not steal

  33. Thou shalt not bear false witness against thy neighbor (literally comrades)

  34. You shall not covet your neighbor's house

  35. you shall not covet your neighbor's wife,

  36. or his male servant,


  37. or his female servant,

  38. or his ox,

  39. or his donkey,

  40. or anything that is your neighbor's.


Some may think my division to 40 is excessive. Still if I shorten it, it'll still be way more than 10. Most denominations divide the commandments differently anyway, suggesting that the division is not clear cut.




Wednesday, 25 November 2015

sampling - Passband vs Baseband Bandwidth



Bandwidth is the difference between the upper and lower frequencies in a continuous band of frequencies. A key characteristic of bandwidth is that any band of a given width can carry the same amount of information, regardless of where that band is located in the frequency spectrum.



So I understood bandwidth to be a measure of how much space it takes up in the frequency domain. Am I right in saying that because of symmetry about the Y axis, the same information is repeated for negative frequency values, this is why the "bandwidth" of the bandlimited signal given below is not $2B = B - (-B)$ but $B$.


bandlimited


1) Since the left is a mirror image of the right part only for real signals, if the signal was not real, can we still say bandwidth is $B$?



2) Why do we have two different definitions for passband and baseband bandwidth? Is there any other reason?


passband



Passband bandwidth is the difference between the upper and lower cutoff frequencies of, for example, a band-pass filter, a communication channel, or a signal spectrum. Baseband bandwidth applies to a low-pass filter or baseband signal; the bandwidth is equal to its upper cutoff frequency.



3) Am I right in understanding that in case of either type of signals, alias-free signal sampling is possible at $2B$ samples per second?



Answer



You can unify the definitions for baseband and passband bandwidths by saying that bandwidth is only measured at positive frequencies. So for low pass signals, the lower frequency is zero and the upper frequency is the cut-off frequency. For bandpass signals, you have the difference between upper and lower cut-off frequencies (at positive frequencies).


For complex signals, a reasonable definition of bandwidth should take into account that the negative frequencies are not redundant anymore. So a complex low pass signal extending from $f=-B$ to $f=B$ should have bandwidth $2B$.


Concerning the choice of sampling frequency for bandpass signals, take a look at this answer. It is not true that a sampling frequency equal to twice the bandwidth is always sufficient. Yet you can usually do better than just sampling with twice the upper cut-off frequency.



halacha - Issues of lifnei iver with non-Jews


Is the prohibition against lifnei iver--causing someone to sin--applicable if one causes a non-Jew to violate the Noachide Laws? For example, suppose I (ch"v) give a Noachide something to eat that was taken from a living animal, and tell him it was not. If he eats it, am I guilty of an aveira? (...If not?)



Answer



Bavli AZ 6b




מנין שלא יושיט אדם כוס של יין לנזיר ואבר מן החי לבני נח ת"ל ולפני עור לא תתן מכשול
Whence [do we know that] a man shouldn't pass a cup of wine to a Nazir nor a limb-from-a-live-animal to a gentile? The verse states: And before a blind person do not place a stumbling block.



handwriting - Why are there two versions of the kanji for 冷?



The screenshot below is from Kotoba for iPhone.


tsumetai


It shows the character for "cool", 冷 as used in the word 冷たい. However, the character in the stroke order diagram is slightly different to the main one displayed top-left!


Why is this? Which one is correct? Or are both correct?


I suspect the stroke order diagram actually comes from a Chinese font, rather than a Japanese font. I'd like to confirm this.


Thanks to Lukman for the following screenshot:


different radicals



Answer



It's no big deal, just that the most common standard handwritten form of the character is different from the most common printed form of the character. This doesn't even rise to the level of "variant character" in the strictest sense (like 悪 vs 惡). The two are the same character, just like a joined-up printed さ is the same as a disjoint handwritten one, or a cursive [a] is the same as a printed one in English.


The Chinese/Japanese thing is a red herring: here are two more sources clearly aimed at Japanese people showing this handwritten form. It is true that the printed Chinese form looks more like the diagram, but this is just because the "official" printed Chinese form was revised to be more in line with the pre-existing standard written form, shared by both Japanese and Chinese.



If you won't take my word for the above, check out the jōyō kanji guidelines [PDF] from the Ministry of Education. Scroll down to the section headed "明朝体と筆写の楷書との関係について" and you will see many similar cases of difference between standard printed and written forms, along with the Ministry formally declaring that these differences do not result in "different characters", or that the written form is "wrong". ("... 筆写の楷書における書き方の習慣を改めようとするものではない。 ... 印刷文字と手書き文字におけるそれぞれの習慣の相違に基づく表現の差と見るべきものである。")


Note that the character 令 is actually one of the examples in their "筆写の楷書では,いろいろな書き方があるもの" section, and the form with a final vertical is recognized as a possible "correct" handwritten version, so if it makes you feel more comfortable, go for it! Just don't be ragging on people who write it diagonally, because that's cool too.


word choice - what does どことなくつかみどころがなくmean?



I came across this phrase in the sentence:


勘【かん】というものは、しょちゅう経験【けいけん】していながら、どことなくつかみどころがなく、いまの科学【かがく】ではまだその正体【しょうたい】が、明らか【あきらか】にされていない。(Soumatome N1 dokkai, p45)


My best effort to translate it naturally would be:


"Although we all often experience intuition, it is an intangible phenomenon that modern science has yet to explain. "


But this is a guess with some added words. The expression can be googled as 'it is slippery in some way'.


Does anybody know this expression (or can suggest a good reference for such expressions)?



Answer



The way I interpret it is that つかみどころがない literally means something like "no places (you) can grab onto", and that it can mean "eludes grasp", "elusive", "slippery", "vague", "unclear" and similar, and that どことなく means "somehow":



勘というものは、しょっちゅう経験していながら、どことなくつかみどころがなく、いまの科学ではまだその正体が、明らかにされていない。



While being experienced quite often, the sixth sense somehow eludes our grasp. The way it physically manifests remains unclear to modern science.



grammar - What is the difference between 時に and 時は



昨日雨が降っていた時、私は家にいました。


昨日雨が降っていた時、私は家にいました。




How do these two sentences differ in meaning? Thank you.




word choice - The difference between からすると、から見ると、から言うと?


Are there any differences between these three sets:




からして、からすると、からすれば



vs.



から見て、から見ると、から見れば



vs.



から言って、から言うと、から言えば




These 'sets' seem to be used in 2 basic ways:



  1. Presents something as a basis for judgment.

  2. To mean "From the point of view of..."


However, are there any restraints or special requirements when using these? Are they simply interchangeable?


For example are all of the following sentences acceptable?




  1. Presents something as a basis for judgment.




    • 症状からすると、心臓の病気かもしれません。

    • 症状から見ると、心臓の病気かもしれません。

    • 症状から言うと、心臓の病気かもしれません。




  2. "From the point of view of..."



    • 昔の人からすると、まるで別世界です。


    • 昔の人から見ると、まるで別世界です。

    • 昔の人から言うと、まるで別世界です。





Answer



First of all, からして is a different grammatical construction. As Zach has already covered this in more detail in his answer, I will skip over it. And as Dave M G stated in his answer, all of these constructions have the meaning of "judging from the position of X."


Where they differ is in their usage, rather than their meaning.


~から言うと / ~から見ると


With these two, what follows must be something which contains the speaker's own thoughts, feelings, or opinion. What differentiates them is that with ~から見ると, the noun that goes in ~ may be a person, while it with ~から言うと, it may not. Examples:





  • × 彼からいうと、それは間違っているそうだ。

  • ○ 彼の考え方からいうと、それは間違っているそうだ。

  • ○ 彼から見ると、それは間違っているそうだ。



Also seen as: ~からいえば, ~からいって, ~からいったら and ~から見れば, ~から見て, ~から見ても, ~から見たら


~からすると


What differentiates ~からすると from the others is that what follows it doesn't necessarily have to be the speaker's thoughts, feelings, or opinion (but if it is, that's okay, too). Examples:





  • ○ 私の予想からすると、真夏日も後数日だろう。

  • × 私の予想から見ると、真夏日も後数日だろう。(× because 予想 and 見る have the same meaning here.)

  • ○ いつもよく食べる彼女が食欲ないことからすると、何かあったのだろうか。

  • ○ いつもよく食べる彼女が食欲ないことからすると、何かあったと思う。



Also seen as: ~からすれば, ~からしたら, ~からして


So essentially, every instance of ~からいうと can be replaced just fine with either ~からすると or ~から見ると, but the reverse is not necessarily true.



Note: According to the textbooks I used as reference when researching this answer, ~からして, while it can be used in this sense, is slightly different (as can be the other forms of ~からすると). It acts as an intensifier, basically meaning only thinking about it from that point of view.


Applying the Principles


Now, if we apply these principles to the examples given in your question, we can easily come to a conclusion on their acceptability.




  • ○ 症状からすると、心臓の病気かもしれません。

  • ○ 症状から見ると、心臓の病気かもしれません。

  • ○ 症状から言うと、心臓の病気かもしれません。




I believe all of these are just fine, because 1) the noun prior to the expressions is not a person, and 2) what follows is the speaker's opinion. The next set is a little bit different, however.




  • × 昔の人からすると、まるで別世界です。

  • ○ 昔の人から見ると、まるで別世界です。

  • × 昔の人から言うと、まるで別世界です。



In this case, only ~から見ると is valid, because only this expression can be from the "point of view" of a person (in this case, 昔の人).


Summary



In sum, while the meaning of these three expressions is for all intents and purposes the same, their usage is slightly different. In my opinion (自分の意見からいうと(?) :p) the differences are actually due to the slight variations in meaning, but I don't really have anything to back me up on that.


Note in the interest of transparency: Much of my answer (including the examples used) is based the explanation in this textbook on a Chinese website. As the site in Chinese, that's about as much as I can tell you about it. :)


halacha - Can a wife demand a divorce from an abusive husband


I was reading http://m.chabad.org/library/article_cdo/aid/560111/jewish/The-Wifes-Grounds-for-Divorce.htm


And I saw



The husband who hits his wife, curses her, ridicules her, insults her, or insults his wife's parents in the presence of his wife, .., or whose general mode of communication with his wife is through temperamental outbursts and disrespectful language, creates a situation which is untenable. The wife cannot be expected to live in such an environment, and she is well within her rights to demand a divorce.
In this situation, the wife must be able to show that this is not a rare occurrence, or an isolated outburst, but that it is reflective of the husband's usual demeanor. 
...
The wife whose husband forces her into conjugal relations during her menstrual period may also demand a divorce. This is the case even if she may not be scrupulous with regard to observing the laws of menstruation, which forbid conjugal union during that period and seven days beyond.




Is this the halacha?
What are the sources of this?
Does she get the kesuba in these cases?




noble gases - Electronegativity in krypton and xenon?


Why do krypton and xenon have high electronegativity? Noble gases are supposed to be "happy" with the amount of electrons they have, because they have 8 valence electrons (thus, most noble gases have no electronegativity). So why do krypton and xenon have electronegativity? Why do they tend to "want" one more electron? It makes no sense... their outer shells are already full!


I'm going to do a research paper on this question, so I would really like some good resources that could help me answer this question for myself. Know any?





purim - Pronunciation of Esther's cousin's name.


I have seen a couple of places where Mordechai’s name is spelled with a kamatz katan under the daled. Has anyone else seen this and do you know which is more accurate: Mordechai/ Mordachai/ Mordochai (the last would be “o” for the Sfardi pronunciation also, it’s not just an Ashkenasis kamatz)?


Also, if one of them is more correct, why does the other exist? (If you have something other than "someone made a typo", that would be best)




Tuesday, 24 November 2015

filters - What is the advantage of MATLAB's filtfilt


MATLAB's filtfilt does a forward-backward filtering, i.e., filter, reverse the signal, filter again and then reverse again. Apparently this done to reduce phase lags? What are the advantages/disadvantages of using such a filtering (I guess it would result in an effective increase in filter order).


Would it be preferable to use filtfilt always instead of filter (i.e., only forward filtering)? Are there any applications where it is necessary to use this and where it shouldn't be used?




Answer



You can best look at it in the frequency domain. If $x[n]$ is the input sequence and $h[n]$ is the filter's impulse response, then the result of the first filter pass is


$$X(e^{j\omega})H(e^{j\omega})$$


with $X(e^{j\omega})$ and $H(e^{j\omega})$ the Fourier transforms of $x[n]$ and $h[n]$, respectively. Time reversal corresponds to replacing $\omega$ by $-\omega$ in the frequency domain, so after time-reversal we get


$$X(e^{-j\omega})H(e^{-j\omega})$$


The second filter pass corresponds to another multiplication with $H(e^{j\omega})$:


$$X(e^{-j\omega})H(e^{j\omega})H(e^{-j\omega})$$


which after time-reversal finally gives for the spectrum of the output signal


$$Y(e^{j\omega})=X(e^{j\omega})H(e^{j\omega})H(e^{-j\omega})= X(e^{j\omega})|H(e^{j\omega})|^2\tag{1}$$


because for real-valued filter coefficients we have $H(e^{-j\omega})=H^{*}(e^{j\omega})$. Equation (1) shows that the output spectrum is obtained by filtering with a filter with frequency response $|H(e^{j\omega})|^2$, which is purely real-valued, i.e. its phase is zero and consequently there are no phase distortions.



This is the theory. In real-time processing there is of course quite a large delay because time-reversal only works if you allow a latency corresponding to the length of the input block. But this does not change the fact that there are no phase distortions, it's just an additional delay of the output data. For FIR filtering, this approach is not especially useful because you might as well define a new filter $\hat{h}[n]=h[n]*h[-n]$ and get the same result with ordinary filtering. It is more interesting to use this method with IIR filters, because they cannot have zero-phase (or linear phase, i.e. a pure delay).


In sum:




  • if you have or need an IIR filter and you want zero phase distortion, AND processing delay is no problem then this method is useful




  • if processing delay is an issue you shouldn't use it





  • if you have an FIR filter, you can easily compute a new FIR filter response which is equivalent to using this method. Note that with FIR filters an exactly linear phase can always be realized.




particle か - What is the meaning of か in といったところか



I have two examples:



噂に違{たが}わぬと言ったところか. -- Then, he really lives up to the rumor!
この建物の建設にかかる費用はおおよそ100億円といったところか -- That would mean that we need 10 million to build this building!



I would bet that か here is used in the following sense 驚きや感動の気持ちを表す。(that is how I translated it above). Is it really so?


Related question: Ending a sentence like that may seem blunt. How it is possible to keep the tone of surprise (as long as I have guessed right) but with a softer ending?



Answer




I would bet that か here is used in the following sense 驚きや感動の気持ちを表す。(that is how I translated it above). Is it really so?




I am afraid that is not the case.


「~~といったところか」 simply means "I would say ~~~". It implies that the statement would at least be fairly accurate if not 100% accurate.


This is a way of talking as much to yourself as to your listeners/readers. It is a way of avoiding clear declaration as well. It softens the tone of the statement compared to sentence endings such as 「~~である」、「~~だ」, etc.


It seems that you were thinking of the 「か」 used  as in:


「このメロンは二万円{にまんえん}もするの!」 = "What? This melon costs 20,000 yen?!"


That 「か」 would certainly express 驚{おどろ}きや感動{かんどう}の気持{きも}ち.


halacha - Is a female Torah scholar accorded the same honors as a male?


Would a woman who is as learned in Torah as a male Rosh Yeshiva or talmud scholar accorded the same honors such as standing up for them or, in the case of an outstanding scholar reciting the blessing of 'that he apportioned from his wisdom on those who fear him'?



Answer




R. Yehuda Aiash (Shut Beit Yehuda YD 28) rules that in general any honour which one must accord a male (such as standing up for an older man), one must accord an equivalent female as well:



פשוט דכל מיני כבוד שחייבין לעשות לאיש הה"נ לאשה



Similarly, R. Yitshak Attiya writes (Zera Yitshak: Pilpelet Kol Shehu p. 88, cited in Yalkut Yosef 627 p. 173) cites the author of P'ri Hadash who was uncertain about this, but himself asserts that it is obvious that there is no difference between the honour that one must accord a male Torah scholar and a female Torah scholar, in spite of the fact that women are not obligated to study Torah.


Similarly, R. Yitshak Yosef writes in Kitsur Yalkut Yosef (YD 242-244:20) that one must stand for a female Torah scholar, just as one must honour a male Torah scholar.



מצוה לקום מפני אשה חכמה בחכמת התורה...כשם שצריך לעשות כן מפני זקן או תלמיד חכם



As his source, he references his father's Yehave Daat (3:72). His father concludes that it is at least a safek d'orayta, a possible Biblical obligation, so one must be stringent.



Similarly, R. Yehuda Zerahya Mordekhai Leib Hayyim Halevi Segal writes in Shut Tsemah Yehuda (4:35) that one must honour a learned woman, just like a learned man:



אשה חכמה בתורה, בגדר "אשה גדולה" חייבים ג"כ לכבדה כדין כל חכם



Anecdotally, he recounts that R. Kook stood twice for his mother. Once for the fact that she was the wife of a Torah scholar, and once for the fact that she herself had learned from her father. (R. Kook did not want to perform the honour related mitsvot simultaneously, as per the rule ein ossin mitsvot havilot havilot)


However, the Minhat Hinukh (257) writes that a female scholar is not included in these rules, since she is not commanded to study Torah:



אינן מצווה נ"פ דאין להם דין חכם לכל הענינים שמוזהרים על כבוד חכמים ופשוט



Additionally, the Ben Ish Hai (Year 2 Parashat Ki Tetse 16) notes that one can infer from Sha'ar HaMitsvot (Parashat Kedoshim) of R. Hayyim Vital, that one need not stand for a female scholar.



R. David HaKohen Sicily cites both views of the Beit Yehuda, and of the Minhat Hinnukh, in Shut Kiryat Hanna David (YD 15).




Regarding the recitation of the blessing, Alei Tamar to Yerushalmi Berakhot (9:1) writes explicitly that it is obvious that one recites the blessing upon seeing a woman who is an expert in parts of the Torah, assuming she studied material permitted for her to study.


halacha - Answering Amen to kaddish for a dog


I once attended a synagogue regularly where a particular congregant was infatuated with his dog. Upon the passing of the dog the congregant began to say kaddish. He was unclear of his reasons for saying kaddish but it was clear to those who knew him that he intended to say it in the honour of his dog.


Can others answer?



Answer



Per Maariv quoting Chadrei Chadarim quoting Rabbi Shteinman Shlita there is no problem answering Amein if one says Kaddish on his dog.




"האם מותר לענות אחרי קדיש כזה (לכלב), אמן ואמן יהא שמיה רבא?", נשאל הגראי"ל על ידי תלמידיו, בעקבות פנייה של אדם שביקש להגיד קדיש על כלבו שנפטר - כך על פי אתר האינטרנט החרדי בחדרי חרדים.


הגראי"ל חייך והשיב: "הרי אם היה אומר קדיש בלא כל סיבה, ודאי שהיו עונים אחריו אמן, אם כן מדוע שטפשותו תגרע את המצב? מה אכפת לנו שהוא חושב על הכלב...אין בכך כלום".



noise - Properties of Up- and Downsampling


Given a gaussian white noise with mean 0 and $\sigma = 1$. I'm interested in the PSD (power spectral density), when the signal is plain up- or downsampled. No interpolation, no filtering nothing.


There are some related topics in the web, but they are always ending with someone considering low- or passband filters. They are also often speaking about the aliases which get e.g. back in the nyquist band when downsampling, but they never properly describe it with math:


So, what happens with the given PSD, (which should have an amplitude of 1/fs between -fs/2 and fs/2) when it's led trough a down and upsampler?


I assume first, up and down or the opposite should result in the same PSD. Otherwise one could just up and downsample to benefit from some noise reduction. I could also imagine that up and down sampling make no changes at all to white noise. On the other hand, there might be an effect when downsampling, due to aliases.




Answer



Let me try to explain what happens to the PSD (power spectral density) of a discrete-time Gaussian white noise $x[n]$ of power $\sigma_x^2$ after it's either expanded by $L$ (insertion of L-1 zeros between consequitive samples of $x[n]$), or compressed by $M$ (aka decimation, selecting every M-th sample of $x[n]$).


First, let's put a convenient framework, by defining required quantities and their assumptions.


A discrete-time random process (RP) is constructed by a set of random variables (RV) and represented by $\{X[n,s)\}$ where integer $n$ denotes time-indexing for each RV and $s$ denotes outcome of a random experiment associated with those RVs or the RP. Customarily, an outcome $s$ selects a complete discrete-time waveform $x[n]$, which is an instance of the RP, from the ensamble set of it. The ensamble set includes all possible discrete-time waveforms. For notational simplicity, the sequence $x[n]$ is referred to as the random process, unless stated otherwise.


Probabilistic analysis of the RP $x[n]$ proceeds by defining various joint PDFs (probability density/distrbution functions) between random variables of the RP. Among those joint PDFs, (and moments associated) two of them become most useful and important for practical engineering applications. They're the mean and the Auto-Correlation Sequence (ACS) of the process, as defined below for a real $x[n]$ :


1- Mean of a RP is: $\mu_x[n] = \mathcal{E}\{x[n]\} $


2- ACS of a RP is: $\phi_{xx}[n,m] = \mathcal{E}\{x[n]x[n+m]\}$


As can be seen, in general the mean and ACS of a RP depend on time index $n$. The ACS depending also on the lag m. A very important simplification for the analysis of RP is made by defining what's known as a wide sense stationary (WSS) RP, whose mean and ACS are defined to be independent of time; i.e.,


1- Mean $\mu_x[n] = \mu_x = \mathcal{E}\{x[n]\} $


2- ACS $\phi_{xx}[n,m] = \phi_{xx}[m] = \mathcal{E}\{x[n]x[n+m]\}$



Now, for given a WSS random process $x[n]$, its ACS $\phi_{xx}[m]$ holds a very important position. The power spectral density (PSD), $S_{xx}(e^{\omega})$, of a WSS RP is defined to be the discrete-time Fourier transform (DTFT) of its ACS:


$$ S_{xx}(e^{\omega}) = DTFT \{ \phi_{xx}[m] \} = \sum_{m=-\infty}^{\infty} \phi_{xx}[m] e^{-j\omega m} $$


At this point, it's clear that the PSD of a RP exists iff the RP is WSS and further that its ACS is stable so that its DTFT converges. I assume @DilipSarwate may comment if a (major) ill-statement was presented up to here.


we are now ready to tackle your problem !


The compression by integer M (which you refer to as downsampling without filtering) operation is:


$$ x[n] \longrightarrow \boxed{ M \downarrow} \longrightarrow y[n] ; ~~~y=x[Mn] $$


Given an i.i.d (independent, identically distributed) zero mean, WSS, (Gaussian) white noise RP $x[n]$ with power $\sigma_x^2$ it can be shown that its ACS and PSD are:


$$\phi_{xx}[m] = \sigma_{x}^2 \delta[m]$$ $$S_{xx}(e^{j\omega}) = \sigma_x^2 ~~~, ~~~\text{ for all } \omega $$


Then what is the PSD associated with the compressed output $y[n]$ ? To show this, first we must find its ACS and see that the RP $y[n]$ is indeed WSS.


$$\phi_{yy}[n,m] = \mathcal{E}\{y[n]y[n+m]\} = \mathcal{E}\{x[Mn]x[M(n+m)]\} = \mathcal{E}\{x[Mn]x[Mn+ Mm)]\} = \phi_{xx}[Mm] = \sigma_x^2 \delta[Mm] = \sigma_x^2\delta[m]$$



Hence we see (with a slightly bold step of treating $Mn$ the same as $n$ alone, which's justified by the WSS and whiteness of the input $x[n]$) that the ACS associated with the compressed signal $y[n]$ is identical to the ACS of the input $x[n]$. Hence their PSD's are also the same:


$$S_{yy}(e^{j\omega}) = \sigma_x^2 ~~~,~~~\text{ for all } \omega $$


Next we apply the same for the expansion (you refer upsampling) process which can be shown to be as: $$ x[n] \longrightarrow \boxed{ L \uparrow} \longrightarrow y[n] = \begin{cases} { x[n/L] ,~~~n=rL \\ 0 ,\text{ otherwise} }\end{cases} $$


Let's try to compute the ACS of the expanded output $y[n]$. $$\phi_{yy}[n,m] = \mathcal{E}\{y[n]y[n+m]\} = \begin{cases} { \sigma_x^2 ,~~~ m=0 ~~~\text{ and } n=rL \\ 0 ,~~ m \neq 0~~~\text{ or } n \neq rL }\end{cases} $$


When computing $\phi_{yy}[n,m]$, I assumed that the stuffed zeros were deterministic random variables with a pdf of $f_X(x)=\delta(x)$, which can only take a value of $0$ with a probability of one. They are not independent in themselves but independent from nonzero samples. Furthermore, since their value is always zero, when multiplied inside an expectation operator they always yield a zero result.


Now there is a problem! Eventhough the input $x[n]$ is WSS, the output is not. As its ACS $\phi_{yy}[n,m]$ depends not only on the lag $m$, but also on the exact time instance $n$. Hence its ACS is not of the form that's suitable for the DTFT expression. So at this point we can say that the PSD associated with $y[n]$ does not exist in the form of $$S_{yy}(e^{j \omega}) = DTFT\{ \phi_{yy}[m] \} $$


May be a parametric Fourier transform or a Short-Time Fourier transform (STFT) or a 2D Fourier transform can be utilized but I'm not very sure about it.


Finally, we can state the following observation that since the expansion and compression operators are not LTI systems (they are time varying), then we are not surprised to see that their outputs are not WSS even if their inputs are so, which would not be possible with LTI systems.


readings - Appending 内 to a company name is read ない or うち?

For example, if I say マイクロソフト内のパートナーシップは強いです, is the 内 here read as うち or ない? Answer 「内」 in the form: 「Proper Noun + 内」 is always read 「ない...