Podcasts about Abravanel

No episódio de hoje vamos contar como a família Abravanel se envolveu em dois sequestros em menos de uma semana no comecinho dos anos 2000. Vem com a gente entender essa loucura.Patrocinador: drinko

O SBT passa pela sua maior crise, onda de demissões e mudanças na sua grade de programação. Recentemente, a gestão de Daniela Beyruti cortou mais de 400 profissionais para conter a crise financeira e reestruturar a emissora da família Abravanel. Agora, sem Silvio Santos, qual o futuro do Sistema Brasileiro de Televisão? Para debater, trouxemos dois especialistas: Paulo Nunes e Rafa Aficionado.

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Comparing the Hebrew of Isaiah 9.6 to most popular English translations results in some serious questions. Why have our translations changed the tense of the verbs from past to future? Why is this child called “Mighty God” and “Eternal Father”? In this presentation I work through Isaiah 9.6 line by line to help you understand the Hebrew. Next I look at interpretive options for the child as well as his complicated name. Not only will this presentation strengthen your understanding of Isaiah 9.6, but it will also equip you to explain it to others. Listen to this episode on Spotify or Apple Podcasts —— Links —— See my other articles here Check out my class: One God Over All Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read Sean’s bio here Below is the paper presented on October 18, 2024 in Little Rock, Arkansas at the 4th annual UCA Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Abstract Working through the grammar and syntax, I present the case that Isaiah 9:6 is the birth announcement of a historical child. After carefully analyzing the name given to the child and the major interpretive options, I make a case that the name is theophoric. Like the named children of Isaiah 7 and 8, the sign-child of Isaiah 9 prophecies what God, not the child, will do. Although I argue for Hezekiah as the original fulfillment, I also see Isaiah 9:6 as a messianic prophecy of the true and better Hezekiah through whom God will bring eternal deliverance and peace. Introduction Paul D. Wegner called Isaiah 9:6[1] “one of the most difficult problems in the study of the Old Testament.”[2] To get an initial handle on the complexities of this text, let's begin briefly by comparing the Hebrew to a typical translation. Isaiah 9:6 (BHS[3]) כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִיעַ֖ד שַׂר־שָׁלֽוֹם׃ Isaiah 9:6 (ESV) For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Curiosities abound in the differences between these two. The first two clauses in English, “For to us a child is born” and “to us a son is given,” employ the present tense while the Hebrew uses the perfect tense, i.e. “to us a child has been born.”[4] This has a significant bearing on whether we take the prophecy as a statement about a child already born in Isaiah's time or someone yet to come (or both). The ESV renders the phrase,וַיִּקְרָא שְׁמוֹ  (vayikra sh'mo), as “and his name shall be called,” but the words literally mean “and he called his name” where the “he” is unspecified. This leaves room for the possibility of identifying the subject of the verb in the subsequent phrase, i.e. “And the wonderful counselor, the mighty God called his name…” as many Jewish translations take it.  Questions further abound regardingאֵל גִּבּוֹר (el gibbor), which finds translations as disparate as the traditional “Mighty God”[5] to “divine warrior”[6] to “in battle God-like”[7] to “Mighty chief”[8] to “Godlike hero,”[9] to Luther's truncated “Held.”[10]  Another phrase that elicits a multiplicity of translations is אֲבִיעַד (aviad). Although most versions read “Eternal Father,”[11] others render the word, “Father-Forever,”[12] “Father for all time,”[13] “Father of perpetuity,”[14] “Father of the Eternal Age,”[15] and “Father of Future.”[16] Translators from a range of backgrounds struggle with these two phrases. Some refuse to translate them at all, preferring clunky transliterations.[17] Still, as I will show below, there's a better way forward. If we understand that the child had a theophoric name—a name that is not about him, but about God—our problems dissipate like morning fog before the rising sun. Taking the four pairs of words this way yields a two-part sentence name. As we'll see this last approach is not only the best contextual option, but it also allows us to take the Hebrew vocabulary, grammar, and syntax at face value, rather than succumbing to strained translations and interpretational gymnastics. In the end, we're left with a text literally rendered and hermeneutically robust. Called or Will Call His Name? Nearly all the major Christian versions translate וַיִּקְרָא (vayikra), “he has called,” as “he will be called.” This takes an active past tense verb as a passive future tense.[18] What is going on here? Since parents typically give names at birth or shortly thereafter, it wouldn't make sense to suggest the child was already born (as the beginning of Isa 9:6 clearly states), but then say he was not yet named. Additionally, וַיִּקְרָא (vayikra) is a vav-conversive plus imperfect construction that continues the same timing sequence of the preceding perfect tense verbs.[19] If the word were passive (niphal binyan) we would read וַיִּקָּרֵא (vayikarey) instead of וַיִּקְרָא (vayikra). Although some have suggested an emendation of the Masoretic vowels to make this change, Hugh Williamson notes, “there is no overriding need to prefer it.”[20] Translators may justify rendering the perfect tense as imperfect due to the idiom called a prophetic past tense (perfectum propheticum). Wilhelm Gesenius notes the possibility that a prophet “so transports himself in imagination into the future that he describes the future event as if it had been already seen or heard by him.”[21] Bruce Waltke recognizes the phenomenon, calling it an accidental perfective in which “a speaker vividly and dramatically represents a future situation both as complete and independent.”[22] Still, it's up to the interpreter to determine if Isaiah employs this idiom or not. The verbs of verse 6 seem quite clear: “a child has been born for us … and the government was on his shoulder … and he has called his name…” When Isaiah uttered this prophecy, the child had already been born and named and the government rested on his shoulders. This is the straightforward reading of the grammar and therefore should be our starting point.[23] Hezekiah as the Referent One of the generally accepted principles of hermeneutics is to first ask the question, “What did this text mean in its original context?” before asking, “What does this text mean to us today?” When we examine the immediate context of Isa 9:6, we move beyond the birth announcement of a child with an exalted name to a larger prophecy of breaking the yoke of an oppressor (v4) and the ushering in of a lasting peace for the throne of David (v7). Isaiah lived in a tumultuous time. He saw the northern kingdom—the nation of Israel—uprooted from her land and carried off by the powerful and cruel Assyrian Empire. He prophesied about a child whose birth had signaled the coming freedom God would bring from the yoke of Assyria. As Jewish interpreters have long pointed out, Hezekiah nicely fits this expectation.[24] In the shadow of this looming storm, Hezekiah became king and instituted major religious reforms,[25] removing idolatry and turning the people to Yahweh. The author of kings gave him high marks: “He trusted in Yahweh, the God of Israel. After him there was no one like him among all the kings of Judah nor among those who were before him” (2 Kgs 18:5).[26] Then, during Hezekiah's reign, Sennacherib sent a large army against Judea and laid siege to Jerusalem. Hezekiah appropriately responded to the threatening Assyrian army by tearing his clothes, covering himself with sackcloth, and entering the temple to pray (2 Kings 19:1). He sent word to Isaiah, requesting prayer for the dire situation. Ultimately God brought miraculous deliverance, killing 185,000 Assyrians, which precipitated a retreat. There had not been such an acute military deliverance since the destruction of Pharaoh's army in the sea. Indeed, Hezekiah's birth did signal God's coming deliverance. In opposition to Hezekiah as the referent for Isa 9:6, Christian interpreters have pointed out that Hezekiah did not fulfill this prophecy en toto. Specifically, Hezekiah did not usher in “an endless peace” with justice and righteousness “from this time onward and forevermore” (Isa. 9:7). But, as John Roberts points out, the problem only persists if we ignore prophetic hyperbole. Here's what he says: If Hezekiah was the new king idealized in this oracle, how could Isaiah claim he would reign forever? How could Isaiah so ignore Israel's long historical experience as to expect no new source of oppression would ever arise? The language, as is typical of royal ideology, is hyperbolic, and perhaps neither Isaiah nor his original audience would have pushed it to its limits, beyond its conventional frames of reference, but the language itself invites such exploitation. If one accepts God's providential direction of history, it is hard to complain about the exegetical development this exploitation produced.[27] Evangelical scholar Ben Witherington III likewise sees a reference to both Hezekiah and a future deliverer. He writes, “[T]he use of the deliberately hyperbolic language that the prophet knew would not be fulfilled in Hezekiah left open the door quite deliberately to look for an eschatological fulfillment later.”[28] Thus, even if Isaiah's prophecy had an original referent, it left the door open for a true and better Hezekiah, who would not just defeat Assyria, but all evil, and not just for a generation, but forever. For this reason, it makes sense to take a “both-and” approach to Isa 9:6. Who Called His Name? Before going on to consider the actual name given to the child, we must consider the subject of the word וַיִּקְרָא (vayikra), “and he called.” Jewish interpreters have and continue to take אֵל גִבּוֹר (el gibbor), “Mighty God,” as the subject of this verb. Here are a few examples of this rendering: Targum Jonathan (2nd century) And his name has been called from before the One Who Causes Wonderful Counsel, God the Warrior, the Eternally Existing One—the Messiah who will increase peace upon us in his days.[29] Shlomo Yitzchaki (11th century) The Holy One, blessed be He, Who gives wondrous counsel, is a mighty God and an everlasting Father, called Hezekiah's name, “the prince of peace,” since peace and truth will be in his days.[30] Jacob ben Isaac Ashkenazi (16th century) “For a child is born to us.” A son will be born and this is Hezekiah. Though Ahaz is an evildoer, his son Hezekiah will be a righteous king. He will be strong in his service of the Holy One. He will study Torah and the Holy One will call him, “eternal father, peaceful ruler.” In his days there will be peace and truth.[31] The Stone Edition of the Tanach (20th century) The Wondrous Adviser, Mighty God, Eternal Father, called his name Sar-shalom [Prince of Peace][32] Although sometimes Christian commentators blithely accuse Jewish scholars of avoiding the implications of calling the child “Mighty God” and “Eternal Father,” the grammar does allow multiple options here. The main question is whether Isaiah specified the subject of the verb וַיִקְרָ (vayikra) or not. If he has, then the subject must be אֵל גִבּוֹר (el gibbor). If he has not, then the subject must be indefinite (i.e. “he” or “one”). What's more, the Masoretic punctuation of the Hebrew suggests the translation, “and the Wonderful Adviser, the Mighty God called his name, ‘Everlasting Father, Prince of Peace'”[33] However, Keil and Delitzsch point out problems with this view on both grammatical and contextual grounds. They write: [I]t is impossible to conceive for what precise reason such a periphrastic description of God should be employed in connection with the naming of this child, as is not only altogether different from Isaiah's usual custom, but altogether unparalleled in itself, especially without the definite article. The names of God should at least have been defined thus, הַיּוֹעֵץ פֵּלֶא הַגִּבּוֹר, so as to distinguish them from the two names of the child.”[34] Thus, though the Masoretic markings favor the Jewish translation, the grammar doesn't favor taking “Wonderful Counselor, Mighty God” as the subject. It's certainly not impossible, but it is a strained reading without parallels in Isaiah and without justification in the immediate context. Let's consider another possibility. His Name Has Been Called Instead of taking אֵל גִּבּוֹר (el gibbor) as the subject, we can posit an indefinite subject for וַיִקְרָ (vayikra): “one has called.” Examples of this outside of Isaiah 9:6 include Gen 11:9; 25:26; Exod 15:23; and 2 Sam 2:16. The phenomenon appears in Gesenius (§144d) and Joüon and Muraoka (§155e), both of which include our text as examples. However, the translation “one has called his name” is awkward in English due to our lack of a generic pronoun like on in French or man in German. Accordingly, most translations employ the passive construction: “his name has been called,” omitting the subject.[35] This is apparently also how those who produced the Septuagint (LXX) took the Hebrew text, employing a passive rather than an active verb.[36] In conclusion, the translation “his name has been called” works best in English. Mighty Hero Now we broach the question of how to render אֵל גִּבּוֹר el gibbor. As I've already noted, a few translations prefer “mighty hero.” But this reading is problematic since it takes the two words in reverse order. Although in English we typically put an adjective before the noun it modifies, in Hebrew the noun comes first and then any adjectives that act upon it. Taking the phrase as אֵל גִּבּוֹר (gibbor el) makes “mighty” the noun and “God” the adjective. Now since the inner meaning of אֵל (el) is “strong” or “mighty,” and גִּבּוֹר gibbor means “warrior” or “hero,” we can see how translators end up with “mighty warrior” or “divine hero.” Robert Alter offers the following explanation: The most challenging epithet in this sequence is ‘el gibor [sic], which appears to say “warrior-god.” The prophet would be violating all biblical usage if he called the Davidic king “God,” and that term is best construed here as some sort of intensifier. In fact, the two words could conceivably be a scribal reversal of gibor ‘el, in which case the second word would clearly function as a suffix of intensification as it occasionally does elsewhere in the Bible.[37] Please note that Alter's motive for reversing the two words is that the text, as it stands, would violate all biblical usage by calling the Davidic king “God.” But Alter is incorrect. We have another biblical usage calling the Davidic king “God” in Psalm 45:6. We must allow the text to determine interpretation. Changing translation for the sake of theology is allowing the tail to wag the dog. Another reason to doubt “divine warrior” as a translation is that “Wherever ʾēl gibbôr occurs elsewhere in the Bible there is no doubt that the term refers to God (10:21; cf. also Deut. 10:17; Jer. 32:18),” notes John Oswalt.[38] Keil and Delitzsch likewise see Isa 10:21 as the rock upon which these translations suffer shipwreck.[39] “A remnant will return,” says Isa 10:21, “the remnant of Jacob, to the mighty God.” The previous verse makes it clear that “mighty God” refers to none other than “Yahweh, the holy one of Israel.” Without counter examples elsewhere in the Bible, we lack the basis to defy the traditional ordering of “God” as the noun and “mighty” or “warrior” as the adjective.[40] Mighty God-Man Did Isaiah foresee a human child who would also be the mighty God? Did he suddenly get “a glimpse of the fact that in the fullness of the Godhead there is a plurality of Persons,” as Edward Young thought?[41] Although apologists seeking to prove the deity of Christ routinely push for this reading, other evangelical scholars have expressed doubts about such a bold interpretation.[42] Even Keil and Delitzsch, after zealously batting away Jewish alternatives, admit Isaiah's language would not have suggested an incarnate deity in its original context.[43] Still, it would not be anachronistic to regard a king as a deity in the context of the ancient Near East. We find such exalted language in parallels from Egypt and Assyria in their accession oracles (proclamations given at the time a new king ascends the throne). Taking their cue from the Egyptian practices of bestowing divine throne names upon the Pharaoh's accession to the throne, G. von Rad and A. Alt envisioned a similar practice in Jerusalem. Although quite influential, Wegner has pointed out several major problems with this way of looking at our text: (1) the announcement is to the people in Isa 9:6, not the king; (2) Isa 9:6 does not use adoption language nor call the child God's son; (3) יֶלֶד (yeled), “child,” is never used in accession oracles; (4) the Egyptian parallels have five titles not four as in Isa 9:6; (5) Egyptians employ a different structure for accession oracles than Isa 9:6; and (6) we have no evidence elsewhere that Judean kings imitated the Egyptian custom of bestowing divine titles.[44] Another possibility, argued by R. A. Carlson, is to see the names as anti-Assyrian polemic.[45] Keeping in mind that Assyria was constantly threatening Judah in the lifetime of Isaiah and that the child born was to signal deliverance, it would be no surprise that Isaiah would cast the child as a deliberate counter-Assyrian hero. Still, as Oswalt points out, “[T]he Hebrews did not believe this [that their kings were gods]. They denied that the king was anything more than the representative of God.”[46] Owing to a lack of parallels within Israel and Isaiah's own penchant for strict monotheism,[47] interpreting Isa 9:6 as presenting a God-man is ad hoc at best and outright eisegesis at worst. Furthermore, as I've already noted, the grammar of the passage indicates a historical child who was already born. Thus, if Isaiah meant to teach the deity of the child, we'd have two God-men: Hezekiah and Jesus. Far from a courtly scene of coronation, Wegner makes the case that our text is really a birth announcement in form. Birth announcements have (1) a declaration of the birth, (2) an announcement of the child's name, (3) an explanation of what the name means, and (4) a further prophecy about the child's future.[48] These elements are all present in Isa 9:6, making it a much better candidate for a birth announcement than an accession or coronation oracle. As a result, we should not expect divine titles given to the king like when the Pharaohs or Assyrian kings ascended the throne; instead, we ought to look for names that somehow relate to the child's career. We will delve more into this when we broach the topic of theophoric names. Mighty God's Agent Another possibility is to retain the traditional translation of “mighty God” and see the child as God's agent who bears the title. In fact, the Bible calls Moses[49] and the judges[50] of Israel אֱלֹהִים (elohim), “god(s),” due to their role in representing God. Likewise, as I've already mentioned, the court poet called the Davidic King “god” in Ps 45:6. Additionally, the word אֵל (el), “god,” refers to representatives of Yahweh whether divine (Ps 82:1, 6) or human (John 10.34ff).[51] Thus, Isa 9:6 could be another case in which a deputized human acting as God's agent is referred to as God. The NET nicely explains: [H]aving read the NT, we might in retrospect interpret this title as indicating the coming king's deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God's representative on earth. …When the king's enemies oppose him on the battlefield, they are, as it were, fighting against God himself.[52] Raymond Brown admits that this “may have been looked on simply as a royal title.”[53] Likewise Williamson sees this possibility as “perfectly acceptable,” though he prefers the theophoric approach.[54] Even the incarnation-affirming Keil and Delitzsch recognize that calling the child אֵל גִּבּוֹר (el gibbor) is “nothing further…than this, that the Messiah would be the image of God as no other man ever had been (cf., El, Ps. 82:1), and that He would have God dwelling within Him (cf., Jer. 33:16).”[55] Edward L. Curtis similarly points out that had Isaiah meant to teach that the child would be an incarnation of Yahweh, he would have “further unfolded and made central this thought” throughout his book.[56] He likewise sees Isa 9:6 not as teaching “the incarnation of a deity” but as a case “not foreign to Hebrew usage to apply divine names to men of exalted position,” citing Exod 21:6 and Ps 82:6 as parallels.[57] Notwithstanding the lexical and scholarly support for this view, not to mention my own previous position[58] on Isa 9:6, I'm no longer convinced that this is the best explanation. It's certainly possible to call people “Gods” because they are his agents, but it is also rare. We'll come to my current view shortly, but for now, let's approach the second controversial title. Eternal Father The word אֲבִיעַד (aviad), “Eternal Father,” is another recognizable appellative for Yahweh. As I mentioned in the introduction, translators have occasionally watered down the phrase, unwilling to accept that a human could receive such a title. But humans who pioneer an activity or invent something new are fathers.[59] Walking in someone's footsteps is metaphorically recognizing him as one's father.[60] Caring for others like a father is yet another way to think about it.[61] Perhaps the child is a father in one of these figurative senses. If we follow Jerome and translate אֲבִיעַד (aviad) as Pater futuri saeculi, “Father of the future age,” we can reconfigure the title, “Eternal Father,” from eternal without beginning to eternal with a beginning but without an end. However, notes Williamson, “There is no parallel to calling the king ‘Father,' rather the king is more usually designated as God's son.”[62] Although we find Yahweh referred to as “Father” twice in Isaiah (Isa 63:16; 64:7), and several more times throughout the Old Testament,[63] the Messiah is not so called. Even in the New Testament we don't see the title applied to Jesus. Although not impossible to be taken as Jesus's fatherly role to play in the age to come, the most natural way to take אֲבִיעַד (aviad) is as a reference to Yahweh. In conclusion, both “mighty God” and “eternal Father” most naturally refer to Yahweh and not the child. If this is so, why is the child named with such divine designations? A Theophoric Name Finally, we are ready to consider the solution to our translation and interpretation woes. Israelites were fond of naming their kids with theophoric names (names that “carry God”). William Holladay explains: Israelite personal names were in general of two sorts. Some of them were descriptive names… But most Israelite personal names were theophoric; that is, they involve a name or title or designation of God, with a verb or adjective or noun which expresses a theological affirmation. Thus “Hezekiah” is a name which means “Yah (= Yahweh) is my strength,” and “Isaiah” is a name which means “Yah (= Yahweh) has brought salvation.” It is obvious that Isaiah is not called “Yahweh”; he bears a name which says something about Yahweh.[64] As Holladay demonstrates, when translating a theophoric name, it is customary to supplement the literal phrase with the verb, “to be.” Hezekiah = “Yah (is) my strength”; Isaiah = “Yah (is) salvation.” Similarly, Elijah means “My God (is) Yah” and Eliab, “My God (is the) Father.” Theophoric names are not about the child; they are about the God of the parents. When we imagine Elijah's mother calling him for dinner, she's literally saying “My God (is) Yah(weh), it's time for dinner.” The child's name served to remind her who her God was. Similarly, these other names spoke of God's strength, salvation, and fatherhood. To interpret the named child of Isa 9:6 correctly, we must look at the previously named children in Isa 7 and 8. In chapter 7 the boy is called “Immanuel,” meaning “God (is) with us” (Isa 7:14). This was a historical child who signaled prophecy. Isaiah said, “For before the boy knows to reject evil and choose good, the land whose two kings you dread will be abandoned” (Isa 7:16). In Isa 8:1 we encounter “Maher-Shalal-Hash-Baz,” or “The spoil speeds, the prey hastens.”[65] This child has a two-sentence name with an attached prophecy: “For before the boy calls, ‘my father' or ‘my mother,' the strength of Damascus and the plunder of Samaria will be carried off before the king of Assyria” (Isa 8:4). Both children's sign names did not describe them nor what they would do, but what God would do for his people. Immanuel is a statement of faith. The name means God has not abandoned his people; they can confidently say, “God is with us” (Isa 8:10). Maher-Shalal-Hash-Baz does not mean that the child would become a warrior to sack Damascus and seize her spoils, but that God would bring about the despoiling of Judah's enemy. When we encounter a third sign-named child in as many chapters, we are on solid contextual grounds to see this new, longer name in the same light. Isaiah prophecies that this child has the government upon his shoulder, sits on the throne of David, and will establish a lasting period of justice and righteousness (Isa 9:5, 7). This child bears the name “Pele-Yoets-El-Gibbor-Aviad-Sar-Shalom.” The name describes his parents' God, the mighty God, the eternal Father. Although this perspective has not yet won the day, it is well attested in a surprising breadth of resources. Already in 1867, Samuel David Luzzatto put forward this position.[66] The Jewish Publication Society concurred in their 2014 study Bible: Semitic names often consist of sentences that describe God … These names do not describe that person who holds them but the god whom the parents worship. Similarly, the name given to the child in this v. does not describe that child or attribute divinity to him, but describes God's actions.[67] The New Oxford Annotated Bible (NRSV) footnote on Isa. 9:6 says, “As in many Israelite personal names, the deity, not the person named, is being described.”[68] Additional scholars advocating the view also include Holladay (1978), Wegner (1992), Goldingay (1999, 2015), and Williamson (2018). Even so, Keil and Delitzsch eschew “such a sesquipedalian name,” calling it “unskillful,” and arguing that it would be impractical “to be uttered in one breath.”[69] But this is to take the idea too literally. No one is going to actually call the child by this name. John Goldingay helpfully explains: So he has that complicated name, “An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Father-is-an-officer-for-well-being.” Like earlier names in Isaiah (God-is-with-us, Remains-Will-Return, Plunder-hurries-loot-rushes), the name is a sentence. None of these names are the person's everyday name—as when the New Testament says that Jesus will be called Immanuel, “God [is] with us,” without meaning this expression is Jesus' name. Rather, the person somehow stands for whatever the “name” says. God gives him a sign of the truth of the expression attached to him. The names don't mean that the person is God with us, or is the remains, or is the plunder, and likewise this new name doesn't mean the child is what the name says. Rather he is a sign and guarantee of it. It's as if he goes around bearing a billboard with that message and with the reminder that God commissioned the billboard.[70] Still, there's the question of identifying Yahweh as שַׂר־שָׁלוֹם (sar shalom). Since most of our translations render the phrase “Prince of Peace,” and the common meaning of a prince is someone inferior to the king, we turn away from labeling God with this title. Although HALOT mentions “representative of the king, official” for the first definition their second is “person of note, commander.”[71] The BDB glosses “chieftain, chief, ruler, official, captain, prince” as their first entry.[72] Wegner adds: “The book of Isaiah also appears to use the word sar in the general sense of “ruler.””[73] Still, we must ask, is it reasonable to think of Yahweh as a שַׂר (sar)? We find the phrase שַׂר־הַצָּבָא (sar-hatsava), “prince of hosts,” in Daniel 8:11 and שַׂר־שָׂרִים (sar-sarim), “prince of princes,” in verse 25, where both refer to God.[74]  The UBS Translators' Handbook recommends “God, the chief of the heavenly army” for verse 11 and “the greatest of all kings” for verse 25.[75] The handbook discourages using “prince,” since “the English word ‘prince' does not mean the ruler himself but rather the son of the ruler, while the Hebrew term always designates a ruler, not at all implying son of a ruler.”[76] I suggest applying this same logic to Isa 9:6. Rather than translating שַׂר־שָׁלוֹם (sar shalom) as “Prince of Peace,” we can render it, “Ruler of Peace” or “Ruler who brings peace.” Translating the Name Sentences Now that I've laid out the case for the theophoric approach, let's consider translation possibilities. Wegner writes, “the whole name should be divided into two parallel units each containing one theophoric element.”[77] This makes sense considering the structure of Maher-shalal-hash-baz, which translates two parallel name sentences: “The spoil speeds, the prey hastens.” Here are a few options for translating the name. Jewish Publication Society (1917) Wonderful in counsel is God the Mighty, the Everlasting Father, the Ruler of peace[78] William Holladay (1978) Planner of wonders; God the war hero (is) Father forever; prince of well-being[79] New Jewish Publication Society (1985) The Mighty God is planning grace; The Eternal Father, a peaceable ruler[80] John Goldingay (1999) One who plans a wonder is the warrior God; the father for ever is a commander who brings peace[81] John Goldingay (2015) An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Fathers-is-an-official-for-well-being[82] Hugh Williamson (2018) A Wonderful Planner is the Mighty God, An Eternal Father is the Prince of Peace[83] My Translation (2024) The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace[84] I prefer to translate אֵל גִּבּוֹר (el gibbor) as “warrior God” rather than “mighty God” because the context is martial, and  גִּבּוֹר(gibbor) often refers to those fighting in war.[85] “Mighty God” is ambiguous, and easily decontextualized from the setting of Isa 9:6. After all, Isa 9:4-5 tells a great victory “as on the day of Midian”—a victory so complete that they burn “all the boots of the tramping warriors” in the fire. The word פֶּלֶא (pele), though often translated “wonderful,” is actually the word for “miracle,” and יוֹעֵץ (yoets) is a participle meaning “adviser” or “planner.” Since the context is war, this “miracle of an adviser” or “miraculous planner” refers to military plans—what we call strategy, hence, “miraculous strategist.” Amazingly, the tactic God employed in the time of Hezekiah was to send out an angel during the night who “struck down one hundred eighty-five thousand in the camp of the Assyrians” (Isa 37:36). This was evidently the warrior God's miraculous plan to remove the threat of Assyria from Jerusalem's doorstep. Prophecies about the coming day of God when he sends Jesus Christ—the true and better Hezekiah—likewise foretell of an even greater victory over the nations.[86] In fact, just two chapters later we find a messianic prophecy of one who will “strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked” (Isa 11:4). The next phrase, “The eternal Father,” needs little comment since God's eternality and fatherhood are both noncontroversial and multiply attested. Literally translated, שַׂר־שָׁלוֹם (sar-shalom) is “Ruler of peace,” but I take the word pair as a genitive of product.[87] Williamson unpacks this meaning as “the one who is able to initiate and maintain Peace.”[88] That his actions in the time of Hezekiah brought peace is a matter of history. After a huge portion of the Assyrian army died, King Sennacherib went back to Nineveh, where his sons murdered him (Isa 37:37-38). For decades, Judah continued to live in her homeland. Thus, this child's birth signaled the beginning of the end for Assyria. In fact, the empire itself eventually imploded, a fate that, at Hezekiah's birth, must have seemed utterly unthinkable. Of course, the ultimate peace God will bring through his Messiah will far outshine what Hezekiah achieved.[89] Conclusion We began by considering the phraseוַיִּקְרָא שְׁמוֹ  (vayikra sh'mo). We noted that the tense is perfect, which justifies a past-tense interpretation of the child who had already been born by the time of the birth announcement. I presented the case for Hezekiah as the initial referent of Isa 9:6 based on the fact that Hezekiah’s life overlapped with Isaiah’s, that he sat on the throne of David (v7), and that his reign saw the miraculous deliverance from Assyria's army. Furthermore, I noted that identifying the child of Isa 9:6 as Hezekiah does not preclude a true and better one to come. Although Isa 9:6 does not show up in the New Testament, I agree with the majority of Christians who recognize this text as a messianic prophecy, especially when combined with verse 7. Next we puzzled over the subject for phraseוַיִּקְרָא שְׁמוֹ  (vayikra sh'mo.) Two options are that the phrase פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר (pele yoets el gibbor) functions as the subject or else the subject is indefinite. Although the Jewish interpreters overwhelmingly favor the former, the lack of definite articles and parallel constructions in Isaiah make me think the latter is more likely. Still, the Jewish approach to translation is a legitimate possibility. I explained how a passive voice makes sense in English since it hides the subject, and settled on “his name has been called,” as the best translation. Then we looked at the phrase אֵל גִּבּוֹר (el gibbor) and considered the option of switching the order of the words and taking the first as the modifier of the second as in “mighty hero” or “divine warrior.” We explored the possibility that Isaiah was ascribing deity to the newborn child. We looked at the idea of Isaiah calling the boy “Mighty God” because he represented God. In the end we concluded that these all are less likely than taking God as the referent, especially in light of the identical phrase in Isa 10:21 where it unambiguously refers to Yahweh. Moving on to אֲבִיעַד (aviad), we considered the possibility that “father” could refer to someone who started something significant and “eternal” could merely designate a coming age. Once again, though these are both possible readings, they are strained and ad hoc, lacking any indication in the text to signal a non-straightforward reading. So, as with “Mighty God,” I also take “Eternal Father” as simple references to God and not the child. Finally, we explored the notion of theophoric names. Leaning on two mainstream Bible translations and five scholars, from Luzzatto to Williamson, we saw that this lesser-known approach is quite attractive. Not only does it take the grammar at face value, it also explains how a human being could be named “Mighty God” and “Eternal Father.” The name describes God and not the child who bears it. Lastly, drawing on the work of the Jewish Publication Society, Goldingay, and Williamson, I proposed the translation: “The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace.” This rendering preserves the martial context of Isa 9:6 and glosses each word according to its most common definition. I added in the verb “is” twice as is customary when translating theophoric names. The result is a translation that recognizes God as the focus and not the child. This fits best in the immediate context, assuming Hezekiah is the original referent. After all, his greatest moment was not charging out ahead of a column of soldiers, but his entering the house of Yahweh and praying for salvation. God took care of everything else. Likewise, the ultimate Son of David will have God's spirit influencing him: a spirit of wisdom, understanding, counsel, might, knowledge, and fear of God (Isa 11:2). The eternal Father will so direct his anointed that he will “not judge by what his eyes see or decide by what his ears hear” (Isa 11:3). In his days God will bring about a shalom so deep that even the animals will become peaceful (Isa 11:6-8). An advantage of this reading of Isa 9:6 is that it is compatible with the full range of christological positions Christians hold. Secondly, this approach nicely fits with the original meaning in Isaiah’s day, and it works for the prophecy’s ultimate referent in Christ Jesus. Additionally, it is the interpretation with the least amount of special pleading. Finally, it puts everything into the correct order, allowing exegesis to drive theology rather than the other way around. Bibliography Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament. Altamonte Springs: OakTree Software, 2012. The Holy Scriptures According to the Masoretic Text: A New Translation. Philadelphia, PA: The Jewish Publication Society, 1917. The Jewish Study Bible. Edited by Adele Berlin and Marc Zvi Brettler. Second ed. New York: Oxford University Press, 2014. Net Bible, Full Notes Edition. Edited by W. Hall Harris III James Davis, and Michael H. Burer. 2nd ed. Nashville: Thomas Nelson, 2019. The New Oxford Annotated Bible. Edited by Carol A. Newsom Marc Z. Brettler, Pheme Perkins. Third ed. New York: Oxford University Press, 2001. The Stone Edition of the Tanach. Edited by Nosson Scherman and Meir Zlotowitz. Brooklyn, NY: Artscroll, 1996. Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text. 4th, Reprint. Philadelphia, PA: The Jewish Publication Society, 1985. Translation of Targum Onkelos and Jonathan. Translated by Eidon Clem. Altamonte Springs, FL: OakTree Software, 2015. Alter, Rober. The Hebrew Bible: Prophets, Nevi’im. Vol. 2. 3 vols. New York: W. W. Norton & Co., 2019. Ashkenazi, Jacob ben Isaac. Tze’enah Ure’enah: A Critical Translation into English. Translated by Morris M. Faierstein. Berlin: De Gruyter, 2017. https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. Baumgartner, Ludwig Koehler and Walter. The Hebrew and Aramaic Lexicon of the Old Testament. Edited by M. E. J. Richardson. Leiden: Brill, 2000. Brown, Raymond E. Jesus: God and Man, edited by 3. New York: Macmillan, 1967. Carlson, R. A. “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6.” Vetus Testamentum, no. 24 (1974): 130-5. Curtis, Edward L. “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7.” The Old and New Testament Student 11, no. 6 (1890): 336-41. Delitzsch, C. F. Keil and F. Commentary on the Old Testament. Peabody, MA: Hendrickson, 1996. Finnegan, Sean. “Jesus Is God: Exploring the Notion of Representational Deity.” Paper presented at the One God Seminar, Seattle, WA, 2008, https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. Francis Brown, S. R. Driver, and Charles A. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon Peabody, MA: Hendrickson, 1996. Gesenius, Wilhelm. Gesenius’ Hebrew Grammar. Edited by E. Kautzsch and A. E. Cowley. 2nd ed. Oxford: Clarendon Press, 1910. Goldingay, John. “The Compound Name in Isaiah 9:5(6).” The Catholic Biblical Quarterly 61, no. 2 (1999): 239-44. Goldingay, John. Isaiah for Everyone. Louisville, KY: Westminster John Knox Press, 2015. Holladay, William L. Isaiah: Scroll of Prophetic Heritage. Grand Rapids, MI: Eerdmans, 1978. III, Ben Witherington. Isaiah Old and New. Minneapolis, MN: Fortress Press, 2017. https://www.jstor.org/stable/j.ctt1ggjhbz.7. Luzzatto, Samuel David. Shi’ur Komah. Padua, IT: Antonio Bianchi, 1867. O’Connor, Bruce K. Waltke and Michael P. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Esenbrauns, 1990. Ogden, Graham S., and Jan Sterk. A Handbook on Isaiah. Ubs Translator's Handbooks. New York: United Bible Societies, 2011. Oswalt, John. The Book of Isaiah, Chapters 1-39. Nicot. Grand Rapids, MI: Eerdmans, 1986. Péter-Contesse, René and John Ellington. A Handbook on Daniel. Ubs Translator’s Handbooks. New York, NY: United Bible Societies, 1993. Roberts, J. J. M. First Isaiah. Vol. 23A. Hermeneia, edited by Peter Machinist. Minneapolis, MN: Fortress Press, 2001. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Walter Bauer, Frederick W. Danker, William F. Arndt, F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000. Wegner, Paul D. “A Re-Examination of Isaiah Ix 1-6.” Vetus Testamentum 42, no. 1 (1992): 103-12. Williamson, H. G. M. A Critical and Exegetical Commentary on Isaiah 1-27. Vol. 2. International Critical Commentary, edited by G. I. Davies and C. M. Tuckett. New York: Bloomsbury, 2018. Yitzchaki, Shlomo. Complete Tanach with Rashi. Translated by A. J. Rosenberg. Chicago, IL: Davka Corp, 1998. https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. Young, Edward J. The Book of Isaiah: Chapters 1-18. Vol. 1. Grand Rapids, MI: Eerdmans, 1965. End Notes [1] Throughout I'll refer to Isaiah 9:6 based on the versification used in English translations. Hebrew Bibles shift the count by one, so the same verse is Isaiah 9:5. [2] Paul D. Wegner, “A Re-Examination of Isaiah Ix 1-6,” Vetus Testamentum 42, no. 1 (1992): 103. [3] BHS is the Biblia Hebraica Stuttgartensia, the standard Hebrew text based on the Leningrad Codex, a medieval Masoretic text. [4] In Hebrew the perfect tense roughly maps onto English past tense and the imperfect tense to future tense. [5] See NRSVUE, ESV, NASB20, NIV, NET, LSB, NLT, NKJ, ASV, KJV. [6] See translations by Robert Alter, James Moffat, and Duncan Heaster.  Also see Westminster Commentary, Cambridge Bible Commentary, New Century Bible Commentary, and The Daily Study Bible. [7] See New English Bible. [8] See Ibn Ezra. [9] See An American Testament. [10] “Held” means “hero” in German. In the Luther Bible (1545), he translated the phrase as “und er heißt Wunderbar, Rat, Kraft, Held, Ewig -Vater, Friedefürst,” separating power (Kraft = El) and hero (Held = Gibbor) whereas in the 1912 revision we read, “er heißt Wunderbar, Rat, Held, Ewig-Vater Friedefürst,” which reduced el gibbor to “Held” (hero). [11] See fn 4 above. [12] See New American Bible Revised Edition and An American Testament. [13] See New English Bible and James Moffatt's translation. [14] See Ibn Ezra. [15] See Duncan Heaster's New European Version. [16] See Word Biblical Commentary. [17] See Jewish Publication Society translation of 1917, the Koren Jerusalem Bible, and the Complete Jewish Bible. [18] In the Dead Sea Scrolls, 1QIsaa 8.24 reads “וקרא,” the vav-conversed form of “קרא,” translated “he will call,” an active future tense. This reading is implausible considering the unambiguous past tense of the two initial clauses that began verse 6: “a child has been born…a son has been given.” [19] “Here the Hebrew begins to use imperfect verb forms with the conjunction often rendered “and.” These verbs continue the tense of the perfect verb forms used in the previous lines. They refer to a state or situation that now exists, so they may be rendered with the present tense in English. Some translations continue to use a perfect tense here (so NJB, NJPSV, FRCL), which is better.” Graham S. Ogden, and Jan Sterk, A Handbook on Isaiah, Ubs Translator's Handbooks (New York: United Bible Societies, 2011). [20] H. G. M. Williamson, A Critical and Exegetical Commentary on Isaiah 1-27, vol. 2, International Critical Commentary, ed. G. I. Davies and C. M. Tuckett (New York: Bloomsbury, 2018), 371. [21] Wilhelm Gesenius, Gesenius’ Hebrew Grammar, ed. E. Kautzsch and A. E. Cowley, 2nd ed. (Oxford: Clarendon Press, 1910), §106n. [22] Bruce K. Waltke and Michael P. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Esenbrauns, 1990), §30.5.1e. [23] John Goldingay takes a “both-and” position, recognizing that Isaiah was speaking by faith of what God would do in the future, but also seeing the birth of the son to the king as having already happened by the time of the prophecy. John Goldingay, Isaiah for Everyone (Louisville, KY: Westminster John Knox Press, 2015), 42. [24] Jewish authors include Rashi, A. E. Kimchi, Abravanel, Malbim, and Luzzatto. [25] See 2 Kings 18:3-7. [26] Unless otherwise noted, all translations are my own. [27] J. J. M. Roberts, First Isaiah, vol. 23A, Hermeneia, ed. Peter Machinist (Minneapolis, MN: Fortress Press, 2001), 153. [28] Ben Witherington III, Isaiah Old and New (Minneapolis, MN: Fortress Press, 2017), 95-6, 99-100. https://www.jstor.org/stable/j.ctt1ggjhbz.7. [29] Translation of Targum Onkelos and Jonathan, trans. Eidon Clem (Altamonte Springs, FL: OakTree Software, 2015). [30] Shlomo Yitzchaki, Complete Tanach with Rashi, trans. A. J. Rosenberg (Chicago, IL: Davka Corp, 1998). https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. [31] Jacob ben Isaac Ashkenazi, Tze’enah Ure’enah: A Critical Translation into English, trans. Morris M. Faierstein (Berlin: De Gruyter, 2017). https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. [32] Square brackets in original. The Stone Edition of the Tanach, ed. Nosson Scherman and Meir Zlotowitz (Brooklyn, NY: Artscroll, 1996). [33] Net Bible, Full Notes Edition, ed. W. Hall Harris III James Davis, and Michael H. Burer, 2nd ed. (Nashville: Thomas Nelson, 2019), 1266. [34] C. F. Keil and F. Delitzsch, Commentary on the Old Testament (Peabody, MA: Hendrickson, 1996), 249-50. [35] As mentioned above, the Hebrew is not actually passive. [36] The LXX reads “καὶ καλεῖται τὸ ὄνομα αὐτοῦ” (kai kaleitai to onoma autou), which means “and his name is called.” [37] Rober Alter, The Hebrew Bible: Prophets, Nevi’im, vol. 2, 3 vols. (New York: W. W. Norton & Co., 2019), 651. [38] John Oswalt, The Book of Isaiah, Chapters 1-39, Nicot (Grand Rapids, MI: Eerdmans, 1986), 247. [39] Delitzsch, 252. [40] The אֵלֵי גִבּוֹרִים (eley gibborim) of Ezek 32.21 although morphologically suggestive of a plural form of el gibbor, is not a suitable parallel to Isa 9:6 since אֵלֵי (eley) is the plural of אַיִל (ayil), meaning “chief” not אֵל (el). Thus, the translation “mighty chiefs” or “warrior rulers” takes eley as the noun and gibborim as the adjective and does not actually reverse them. [41] Edward J. Young, The Book of Isaiah: Chapters 1-18, vol. 1 (Grand Rapids, MI: Eerdmans, 1965), 338. [42] Translator's note A on Isa 9:6 in the NET states, “[I]t is unlikely that Isaiah or his audience would have understood the title in such a bold way.” Net Bible, Full Notes Edition, 1267. [43] “The Messiah is the corporeal presence of this mighty God; for He is with Him, He is in Him, and in Him He is with Israel. The expression did not preclude the fact that the Messiah would be God and man in one person; but it did not penetrate to this depth, so far as the Old Testament consciousness was concerned.” Delitzsch, 253. [44] See Wegner 104-5. [45] See R. A. Carlson, “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6,” Vetus Testamentum, no. 24 (1974). [46] Oswalt, 246. [47] Isa 43:10-11; 44:6, 8; 45:5-6, 18, 21-22; 46:9. Deut 17:14-20 lays out the expectations for an Israelite king, many of which limit his power and restrict his exaltation, making deification untenable. [48] Wegner 108. [49] See Exod 4:16; 7:1. The word “God” can apply to “any person characterized by greatness or power: mighty one, great one, judge,” s.v. “אֱלֹהִים” in Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament.. The BDAG concurs, adding that a God is “that which is nontranscendent but considered worthy of special reverence or respect… of humans θεοί (as אֱלֹהִים) J[ohn] 10:34f (Ps 81:6; humans are called θ. in the OT also Ex 7:1; 22:27,” s.v. “θεός” in A Greek-English Lexicon of the New Testament and Other Early Christian Literature. [50] See Exod 21.6; 22:8-9. The BDB includes the definition, “rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power,” s.v. “אֱלֹהִים” in The Brown-Driver-Briggs Hebrew and English Lexicon [51] Thayer points this out in his lexicon: “Hebraistically, equivalent to God’s representative or vicegerent, of magistrates and judges, John 10:34f after Ps. 81:6 (Ps. 82:6)” s.v. “θέος” in A Greek-English Lexicon of the New Testament. [52] Net Bible, Full Notes Edition, 1267. [53] Raymond E. Brown, Jesus: God and Man, ed. 3 (New York: Macmillan, 1967), 25. [54] Williamson, 397. [55] Delitzsch, 253. See also fn 40 above. [56] Edward L. Curtis, “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7,” The Old and New Testament Student 11, no. 6 (1890): 339. [57] Ibid. [58] Sean Finnegan, “Jesus Is God: Exploring the Notion of Representational Deity” (paper presented at the One God Seminar, Seattle, WA2008), https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. [59] Jabal was the father of those who live in tents and have livestock (Gen 4:20) and Jubal was the father of those who play the lyre and the pipe (Gen 4:21). [60] Jesus told his critics, “You are from your father the devil, and you choose to do your father's desires” (John 8:44). [61] Job called himself “a father to the needy” (Job 29:16) and Isaiah prophesied that Eliakim would be “a father to the inhabitants of Jerusalem” (Isa 22:21). [62] Williamson, 397. [63] For references to Yahweh as father to the people see Deut 32:6; Ps 103:13; Prov 3:12; Jer 3:4; 31.9; Mal 1.6; 2:10. For Yahweh as father to the messiah see 2 Sam 7:14; 1 Chron 7:13; 28:6; Ps 89:27. [64] William L. Holladay, Isaiah: Scroll of Prophetic Heritage (Grand Rapids, MI: Eerdmans, 1978), 108. [65] See NRSVUE fn on Isa 8:1. [66] והנה המכוון במאמר פלא יועץ וגו’ הוא כי האל הגבור שהוא אבי עד ואדון השלום, הוא יועץ וגוזר לעשות פלא לישראל בזמן ממלכת הילד הנולד היום, ואח”כ מפרש למרבה המשרה וגו’. ולפי הפירוש הזה לא לחנם האריך כאן בתארי האל, כי כוונת הנביא לרמוז כי בבוא הפלא שהאל יועץ וגוזר עתה, יוודע שהוא אל גבור ובעל היכולת ושהוא אב לעד, ולא יפר בריתו עם בניו בני ישראל, ולא ישכח את ברית אבותם. ושהוא אדון השלום ואוהב השלום, ולא יאהב העריצים אשר כל חפצם לנתוש ולנתוץ ולהאביד ולהרוס, אבל הוא משפילם עד עפר, ונותן שלום בארץ, כמו שראינו בכל הדורות. Chat GPT translation: “And behold, the intention in the phrase ‘Wonderful Counselor’ and so on is that the mighty God, who is the Eternal Father and the Prince of Peace, is the Counselor and decrees to perform a wonder for Israel at the time of the reign of the child born today. Afterwards, it is explained as ‘to increase the dominion’ and so on. According to this interpretation, it is not in vain that the prophet elaborates on the attributes of God here, for the prophet’s intention is to hint that when the wonder that God now advises and decrees comes about, it will be known that He is the Mighty God and possesses the ability and that He is the Eternal Father. He will not break His covenant with His sons, the children of Israel, nor forget the covenant of their ancestors. He is the Prince of Peace and loves peace, and He will not favor the oppressors whose every desire is to tear apart, destroy, and obliterate, but He will humble them to the dust and grant peace to the land, as we have seen throughout the generations.” Samuel David Luzzatto, Shi’ur Komah (Padua, IT: Antonio Bianchi, 1867). Accessible at Sefaria and the National Library of Israel. [67]The Jewish Study Bible, ed. Adele Berlin and Marc Zvi Brettler, Second ed. (New York: Oxford University Press, 2014), 784. [68] The New Oxford Annotated Bible, ed. Carol A. Newsom Marc Z. Brettler, Pheme Perkins, Third ed. (New York: Oxford University Press, 2001), 991. [69] Delitzsch, 249. [70] Goldingay, 42-3. [71] Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, ed. M. E. J. Richardson (Leiden: Brill, 2000). [72] See s.v. “שַׂר” in The Brown-Driver-Briggs Hebrew and English Lexicon [73] Wegner 112. [74] Keil and Delitzsch say the sar of Dan 8:11 refers to “the God of heaven and the King of Israel, the Prince of princes, as He is called in v. 25,” Delitzsch, 297. [75] René and John Ellington Péter-Contesse, A Handbook on Daniel, Ubs Translator’s Handbooks (New York, NY: United Bible Societies, 1993). [76] Ibid. [77] Wegner 110-1. [78] The main text transliterates “Pele-joez-el-gibbor-/Abi-ad-sar-shalom,” while the footnote translates as indicated above. The Holy Scriptures According to the Masoretic Text: A New Translation (Philadelphia, PA: The Jewish Publication Society, 1917), 575. [79] Holladay, 109. [80] Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text (4th: repr., Philadelphia, PA: The Jewish Publication Society, 1985), 634. [81] John Goldingay, “The Compound Name in Isaiah 9:5(6),” The Catholic Biblical Quarterly 61, no. 2 (1999): 243. [82] Goldingay, Isaiah for Everyone, 40. [83] Williamson, 355. [84] An alternative is “The warrior God is planning a miracle; the eternal Father is the ruler of peace.” [85] For גִּבּוֹר in a military context, see 1 Sam 17:51; 2 Sam 20.7; 2 Kgs 24:16; Isa 21.17; Jer 48:41; Eze 39:20; and Joel 2:7; 3:9. [86] See 2 Thess 2:8 and Rev 19:11-21 (cp. Dan 7:13-14). [87] See Gesenius § 128q, which describes a genitive of “statements of the purpose for which something is intended.” [88] Williamson, 401. [89] Isaiah tells of a time when God will “judge between nations,” resulting in the conversion of the weapons of war into the tools of agriculture and a lasting era when “nation shall not lift up sword against nation; neither shall they learn war any more” (Isa 2:4).

Mais um Braincast com pautas mil, contando com a participação de Carlos Merigo, Bia Fiorotto, Oga Mendonça e Marko Mello. Vamos começar com o Show do Milhão, que está de volta ao SBT com Patrícia Abravanel no comando. Vamos explorar como esse clássico pode reconquistar a audiência no cenário atual, cheio de concorrentes no streaming. Em seguida, entramos disputa entre Canva e Adobe. O Canva está revolucionando o design com simplicidade e IA, enquanto a Adobe ainda é referência para profissionais. Quem está levando vantagem nessa batalha? E, finalmente, falamos sobre a prisão de um vereador no Brasil por usar óculos espiões para comprar votos, e o envolvimento de Elon Musk em campanhas políticas nos EUA. A tecnologia está fortalecendo ou sabotando a democracia? 07:00 - Pauta 01:03:14 - QEAB -- ✳️ SIGA O CANAL B9 NO WHATSAPP: b9.com.br/zap ASSINE O BRAINCAST E FAÇA PARTE DO NOSSO GRUPO FECHADO Assinando o Braincast você pode interagir com a gente na Braincasteria Gourmet, nosso grupo fechado no Telegram, além de receber conteúdo exclusivo. Saiba como ser um braincaster de carteirinha: b9.com.br/assine https://youtube.com/playlist?list=UUMOGNdGepMFVqPNgaCkNBdiLw&si=wJknzXE_tk23gG7g SIGA O BRAINCAST Seu podcast com conversas curiosas para mentes criativas está em todas as plataformas e redes. Inclusive, na mais próxima de você. Encontre o @braincastpod: No Instagram; no Twitter; no TikTok na Twitch na YouTube. Entre em contato através do braincast@b9.com.br. Perdeu o Qual É A Boa? Encontre todas as dicas da bancada nos destaques do nosso Instagram. O Braincast é uma produção B9 B9 Criação e Apresentação: Carlos Merigo Coordenação: Alexandre Potascheff Edição: Gabriel Pimentel Identidade Sonora: Nave, com Direção Artística de Oga Mendonça Identidade Visual: Johnny Britto Atendimento e Comercialização: Camila Mazza e Telma Zennaro O2 Filmes Direção de Arte e Direção de Fotografia: Tomás Di Spagna Produtor e Operador De Áudio: Gabriel Paim Coordenadora de Produção: Jeniffer Sousa Operadora de Câmera: Laís Lima (Tangerina) Assistente de produção: Cardim Equipe Técnica: Anderson Figueiroa M. Silva, Odécio Manfrim, Samuel Simão Rodrigues eWalter Transporte: Ângelo Koyama Coordenação de Estúdios: Sr. Figueroa Torne-se membro do B9 e ganhe benefícios: Braincast secreto; grupo de assinantes no Telegram; e mais! https://www.youtube.com/channel/UCGNdGepMFVqPNgaCkNBdiLw/join

Ele enfrentou o “boom” de s3que5tros! Carlos Castiglioni é um experiente e reconhecido delegado de polícia. Ao longo dos seus anos de serviço, atuou em casos que pararam o país, como o s3que5tro de Patrícia Abravanel, filha de Sílvio Santos, e muitos outros. Neste episódio do podcast, Castiglioni conta sobre os casos que marcaram sua carreira e sobre a sua visão acerca do trabalho policial. Aperte o play e assista. #sequestro #policial #polícia #delegado #delegadodepolicia #silviosantos #crimes #truecrimecommunity #truestory #cracolândia #podcast Confira mais conteúdos do canal Investigação Criminal: https://youtube.com/playlist?list=RDCMUCDN9trGkW4NiznUCUhHcSmg&playnext=1 CUPOM INSIDER: INVESTIGACAO15. ACESSE A LOJA: https://creators.insiderstore.com.br/InvestigacaoCriminalDiaCliente2024 Para ser MEMBRO DO CANAL, clique no link abaixo: https://www.youtube.com/channel/UCDN9trGkW4NiznUCUhHcSmg/join Adquira os produtos da nossa loja oficial: https://shop.medialand.com.br/ Número de denúncias: 11 97082 - 2386 Seguir o nosso canal no WhatsApp - https://whatsapp.com/channel/0029VaGQBWy9sBI93YPPIo1T

O convidado do programa Pânico dessa sexta-feira (13) é Felipeh Campos. Felipeh Campos é jornalista e apresentador. Em 2025, ele completará 30 anos de televisão e 18 anos no editorial de celebridades, jornalismo de celebridades e famosos! Hoje, Felipeh montou seu próprio canal no YouTube e, em apenas 30 dias, está quase alcançando o número de 200 mil inscritos. Irreverente e polêmico, Felipeh não se assusta com o mundo moderno e não deita pro MIMIMI da nova comunicação! Conhecido pela sua acidez e sem papas nas línguas, Felipeh Campos está na melhor fase da sua carreira. Aos domingos, ele integra o júri do show de calouros, comandado por Patrícia Abravanel. Como comentaristas, o programa traz Evandro Santo e Pilhado. Evandro Márcio dos Santos, mais conhecido como Evandro Santo ou Christian Pior, é um ator, humorista e radialista brasileiro. Esteve no ar no programa Pânico na TV de 2007 a 2011 e no Pânico na Band, de 2012 a 2017, com o quadro "Medda", em que interpretava Christian Pior. Thiago Asmar, o Pilhado, é comentarista e apresentador esportivo. Ele tem um canal no YouTube com seu nome "Pilhado", onde entrevista jogadores de futebol e outros esportistas. Thiago atualmente é apresentador do programa "Bate-Pronto" e host do podcast “Reis da Resenha” junto com Vampeta. Todos os programas são da Jovem Pan Esportes.

No dia 30 de agosto de 2001, a mansão da família Abravanel foi invadida pela segunda vez naquele mês pelo mesmo sequestrador. Dessa vez, o refém foi ninguém menos que Silvio Santos. - O filme SILVIO chega aos cinemas no dia 12 de setembro. Confira a classificação indicativa. - Apoie o Café Com Crime no APOIA.se e ganhe acesso a conteúdos exclusivos: https://apoia.se/cafecomcrime - Ative as notificações do Spotify para não perder o próximo episódio no dia 18 de setembro de 2024. - Acompanhe novidades e fotos no Instagram @CafeComCrime e Twitter @CafeCCrime. - Entre em contato cafecomcrime@tagcreator.space

With a major reconstruction in the works for downtown Salt Lake City, the fate of Abravanel Hall hangs in the balance.

Veja quem são os candidatos a prefeito e a vereador na sua cidade. Polícia prende na Zona Leste de SP suspeito de tráfico de drogas condenado pelo sequestro de Patrícia Abravanel em 2001. Bombeiros retiram quinto corpo de destroços do iate que naufragou na Itália; seis morreram. Ciclone deve trazer chuva e ventos de até 90 km/h para o Sul nesta quinta; frente fria avança para o Sudeste no fim de semana. Aos 3 anos, filho da influencer Gabi Brandt já sabe ler e localizar os estados do Brasil no mapa; você ganharia dele no jogo? Faça TESTE.

No episódio de hoje, gravado antes do falecimento de Silvio Santos, relembramos um dos momentos mais marcantes da história do Brasil: o sequestro de Silvio e sua filha, Patrícia Abravanel, em agosto de 2001. Além de revisitar esses eventos, também discutimos o novo filme SILVIO, dirigido por Marcelo Antunez, que estreia em 12 de setembro, com Rodrigo Faro interpretando o maior comunicador do Brasil. Silvio Santos foi mais do que um ícone da televisão; ele foi uma parte essencial da vida de milhões de brasileiros, levando alegria e entretenimento por décadas. Este episódio é uma homenagem ao seu legado inestimável, celebrando a vida e a carreira de um dos homens mais queridos e respeitados do Brasil. Não perca #Silvio nos cinemas a partir de 12 de setembro! Para saber mais, siga no Instagram @filmesilvio e no TikTok @imagemfilmes. Instagram: @erikamirandas e @casosreaisoficial https://casosreaispodcast.com.br/ Roteiro: Lucas Andries FONTES: O Globo, Metrópoles, Memória Globo, Folha de S.Paulo, YouTube, Extra, Brasil Escola, UOL.

Na coluna desta semana do BandGeek, o colunista Gustavo Sleman fala sobre o papel do comunicador Silvio Santos nas histórias em quadrinhos

Alguns destaques do Jornal da Manhã dessa segunda-feira (19): Concurso Nacional Unificado é realizado com mais de 50% de abstenção em todo o Brasil. A ministra de Inovação e Gestão Esther Dweck estima que cerca de 1 milhão de candidatos disputaram as mais de 6 mil vagas em órgãos da administração pública federal e disse que o índice de ausentes ficou dentro do esperado. Silvio Santos é sepultado em cerimônia simples, com ritual judaico no Cemitério Israelita do Butantã, em São Paulo. A família do apresentador informou que ele expressou desejo de ser enterrado em cerimônia discreta, sem a realização de um velório, para ser lembrado como uma pessoa alegre e feliz. Família divulga carta aberta em agradecimento às homenagens a Silvio Santos. No texto, a mulher Íris Abravanel e as 6 filhas do dono do SBT, se dirigem a autoridades, clientes, entidades e ao público, para reafirmar a intenção de levar adiante o legado do apresentador. Lula disse que Silvio Santos o procurou com receio de prisão por fraudes no Banco Panamericano. O presidente elogiou a trajetória do dono do SBT, morto no sábado, aos 93 anos, afirmando que ele foi o maior comunicador da história do Brasil ao lado do Chacrinha, e acrescentou que há pessoas que não morrem. Partido Democrata inicia hoje em Chicago convenção que deve confirmar chapa com Kamala Harris e Tim Walz. O evento vai durar até a quinta-feira e será realizado em clima de entusiasmo com a ascensão da atual vice-presidente nas pesquisas e união do partido em torno dela para a disputa contra Donald Trump. Volodymyr Zelensky afirma que a Ucrânia quer criar uma zona-tampão com invasão na Rússia. O presidente ucraniano falou pela primeira vez sobre os objetivos das operações das Forças de Kiev em Kursk e afirmou que a intenção é evitar novos ataques de Moscou através da fronteira. Após descumprir ordens de Alexandre de Moraes, Elon Musk anuncia fechamento do escritório do X, antigo Twitter, no Brasil. Em uma live e por email, o dono da rede social demitiu os 40 funcionários que mantinha e encerrou as operações alegando ameaças e censura por parte do ministro do Supremo. Pablo Marçal terá que publicar três direitos de resposta por ligar Guilherme Boulos a cocaína. A Justiça Eleitoral condenou o candidato do PRTB à prefeitura de São Paulo em pelo menos três processos após sugerir que deputado federal e adversário pelo PSOL seria usuário da droga. Hamas rejeita proposta de cessar-fogo em Gaza por interferência de Israel. O grupo extremista acusou o premiê Benjamin Netanyahu de modificar as condições da proposta negociada em Doha por Estados Unidos, Egito e Catar e criticou Washington por, supostamente, ceder às demandas. Venezuelanos promovem protestos em 300 cidades dentro e fora do país contra o resultado da eleição. Em Caracas, a manifestação foi comandada por María Corina, líder da oposição ameaçada de prisão por Nicolás Maduro, que voltou a apelar às Forças Armadas para que reconheçam a vitória de Edmundo González. Alain Delon, lenda do cinema francês, morre aos 88 anos. Conhecido mundialmente por atuações em filmes como ‘O Sol por Testemunha” “Rocco e Seus Irmãos” e “O Leopardo”, o astro faleceu em casa, na França, de causas não divulgadas pela família. Essas notícias e muito mais você confere nessa edição do Jornal da Manhã. Learn more about your ad choices. Visit megaphone.fm/adchoices

A trajetória de Silvio Santos, que morreu no último sábado, aos 93 anos, será exibida no filme “Silvio”, com estreia prevista para o dia 12 de setembro nos cinemas, O comunicador e empresário será interpretado por Rodrigo Faro. A obra, que promete revelar segredos e curiosidades sobre a vida de Silvio, é baseada em fatos reais. Os sequestros da filha Patrícia Abravanel e depois o do próprio apresentador, em 2001, são o fio condutor, como explicou, em entrevista à Rádio Eldorado, o roteirista do filme, Newton Cannito, “ Fiquei muito triste. Queria saber o que o Silvio acha do filme. Ele tinha o bordão ‘eu não assisti, mas a minha esposa assistiu'”, afirmou.See omnystudio.com/listener for privacy information.

Poucas são as pessoas que não sabem quem foi Silvio Santos. É difícil, inclusive, não buscar algum tipo de memória afetiva relacionada ao SBT, rede da qual a família Abravanel é dona. E com o falecimento de Silvio Santos neste sábado (17), fica a dúvida: qual é a importância e o tamanho do apresentador para a TV brasileira?

Abravanel Hall is staring down either a remodel or a complete rebuild as it's wrangled into the new downtown sports and entertainment district. But if it ain't broke, why fix it? David Porter, violinist and spokesperson for the Musicians of the Utah Symphony, joins host Ali Vallarta to discuss why the math isn't adding up and what the future holds for the symphony if they lose their home.  Resources and references: Abravanel Hell, Another Mysterious Fire, and Midtowners Unite [City Cast Salt Lake]  Consider becoming a founding member of City Cast Salt Lake today! It's the best way to support our work and help make sure we're around for years to come. Get all the details and sign up at membership.citycast.fm. Subscribe to our daily morning newsletter. You can also find us on Instagram @CityCastSLC. Looking to advertise on City Cast Salt Lake? Check out our options for podcast and newsletter ads. Learn more about the sponsors of this episode:  Salt Lake Sewciety Utah Department of Health and Human Services Learn more about your ad choices. Visit megaphone.fm/adchoices

Ciro Hamen e Matheus Laneri comentam as notícias mais quentes do dia!

A Salt Lake City building burned down this weekend, right before it was scheduled for demolition — and it's not even the first time that's happened. Host Ali Vallarta and executive producer Emily Means put on their tinfoil hats and muse on the importance of fire preparedness. Plus, setting the record straight on Abravanel Hall, the Midtown Business District wants your input, and Utah's statuesque representation in D.C.  If the sponsored interview with the Human Rights Campaign piqued your interest, learn more about their work in Utah, and attend their annual dinner on Saturday, June 15. Resources and references: Historic Wells Ward burns down on eve of planned demolition [Building Salt Lake] Smith group says it will respect Salt Lake's Abravanel Hall decision; residents split on plan [KSL.com] Abravanel Hall renovations presentation Party with the Midtown Business District on Wednesday, May 29. Send Martha Hughes Cannon off in style on Wednesday, June 5. Consider becoming a founding member of City Cast Salt Lake today! It's the best way to support our work and help make sure we're around for years to come. Get all the details and sign up at membership.citycast.fm. Subscribe to our daily morning newsletter. You can find us on Instagram @CityCastSLC and Twitter @CityCastSLC. Looking to advertise on City Cast Salt Lake? Check out our options for podcast and newsletter ads. Learn more about your ad choices. Visit megaphone.fm/adchoices

We've heard so much debate and public comment this week about what should happen to Abravanel Hall. One of the lead architects for the hall commented that we live in such a throw-away society. We don't cherish our beautiful structures. KSL Newsradio's Amanda Dickson asked her guests on A Woman's View what they think. Her guests this week include former state Senator and Representative Patrice Arent, Michelle Arnold, professor of physics at Weber State University and Luz Lewis Perez, Director of Development and Programs for the Kidney Foundation for Utah and Idaho.

  There are some choices that need to be made about Abravanel Hall... Should it be torn down, or should we pay $200M to rehabilitate it? There is a petition going around to keep it as it is. Jack Clark, the organizer of the Save Abravanel Hall petition, joins the show to discuss why he started this petition.

Rod Arquette Show Daily Rundown – Tuesday, May 7, 20244:20 pm: Neil deMause, author of “Field of Schemes” about how public money is used to build stadiums for private profit joins Rod to give his impressions of the proposal Utah Jazz and now NHL owner Ryan Smith has put forward for a new Salt Lake City entertainment district.4:38 pm: Salt Lake County District Attorney Sim Gill joins Rod to discuss how the man who fatally struck a Santaquin police officer with his semi-truck, was convicted in Oregon of a similar act, and has run from police in California and Kansas is still allowed on the streets.5:05 pm: Jack Clark, a member of the Utah Youth Symphony, has started a petition to save Abravanel Hall from being torn down as part of Utah Jazz owner Ryan Smith's proposed downtown entertainment district. The petition has already gathered nearly 19,000 signatures and he will join Rod to discuss his efforts.6:05 pm: Senator Mike Lee joins the program for his weekly conversation with Rod about what's happening in Washington, D.C., and today they'll discuss his new legislation targeting federal grant money to ultra-wealthy universities that support DEI programs and have lost control of antisemitic protests.6:20 pm: Mike Maughan, General Manager of Alta Ski Area, joins the program to discuss his “Red Snake Letter” to the Utah Department of Transportation about why he doesn't think a gondola, busing or tolling are the answer to the canyon's transportation issue and why metering lights could solve the problem.6:38 pm: Calder McHugh, Deputy Editor for Politico Nightly, joins Rod for a conversation about his piece on why late-night television hosts won't roast Joe Biden.

Smith Entertainment Group is asking SLC taxpayers for $54 million a year, three city blocks, a heliport, and so much more at tonight's Salt Lake City Council meeting. Salt Lake Tribune reporter Andy Larsen joins host Ali Vallarta to break down what we already know about the sports and entertainment district proposal. Plus, Ali mourns the potential loss of an iconic Salt Laker and Andy finds two new favorite karaoke bars.  Resources and references: Ryan Smith wants control of 3 city blocks — and a whole lot of public money — for his proposed SLC entertainment district [Salt Lake Tribune] Petition to Save Abravanel Hall  Jordan Clarkson, unsure if he'll be with the Jazz next season, considers his Utah legacy [Salt Lake Tribune] Consider becoming a founding member of City Cast Salt Lake today! It's the best way to support our work and help make sure we're around for years to come. Get all the details and sign up at membership.citycast.fm. Subscribe to our daily morning newsletter. You can find us on Instagram @CityCastSLC and Twitter @CityCastSLC. Looking to advertise on City Cast Salt Lake? Check out our options for podcast and newsletter ads. Learn more about the sponsors of this episode: Salt Lake Community College  Epic Brewing  Ogden Music Festival Living Traditions  Harmons Grocery Learn more about your ad choices. Visit megaphone.fm/adchoices

durée : 01:58:10 - Chefs oubliés III : Georges Sebastian, Maurice Abravanel, Rudolf Kempe, Erich Leinsdorf - par : Christian Merlin - Quatre chefs à qui la postérité aurait pu faire une meilleure place : Georges Sebastian, pilier hongrois de la vie musicale française, Maurice Abravanel, juif de Salonique installé chez les Mormons, Rudolf Kempe, Dresdois de grande classe, et Erich Leinsdorf, Viennois exilé aux Etats-Unis. - réalisé par : Marie Grout

durée : 00:28:17 - Chefs oubliés III : Georges Sebastian, Maurice Abravanel, Rudolf Kempe, Erich Leinsdorf (4/4) - par : Christian Merlin - Quatre chefs à qui la postérité aurait pu faire une meilleure place : Georges Sebastian, pilier hongrois de la vie musicale française, Maurice Abravanel, juif de Salonique installé chez les Mormons, Rudolf Kempe, Dresdois de grande classe, et Erich Leinsdorf, Viennois exilé aux Etats-Unis. - réalisé par : Marie Grout

Length: 1 hour 5 minutesSynopsis: This evening (4/17/24), in our Wednesday night Tehilim shiur, we concluded our relearning of Tehilim 113 with the commentary of the Abravanel - and boy did he deliver! I think we ended up in a similar place to where the Radak took us last time, but we arrived there through a classically nuanced Abravanelesque reading of the pesukim. With this understanding in hand, we were able to appreciate how this first chapter of Hallel sets the stage for the chapters that follow.-----מקורות:תהלים פרק קיגאברבנאל - זבח פסח, פירוש לתהלים פרק קיגRabbi Jonathan Sacks, "Building a Society of Freedom"רמב"ן - שמות ו:ברד"ק - תהלים קמה:ד-----The Torah content from now through Pesach has been sponsored by the Koffsky family, in loving memory of Adira (a"h), who loved big ideas and asking big questions.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_

durée : 00:28:42 - Chefs oubliés III : Georges Sebastian, Maurice Abravanel, Rudolf Kempe, Erich Leinsdorf (3/4) - par : Christian Merlin - Quatre chefs à qui la postérité aurait pu faire une meilleure place : Georges Sebastian, pilier hongrois de la vie musicale française, Maurice Abravanel, juif de Salonique installé chez les Mormons, Rudolf Kempe, Dresdois de grande classe, et Erich Leinsdorf, Viennois exilé aux Etats-Unis. - réalisé par : Marie Grout

durée : 00:28:38 - Chefs oubliés III : Georges Sebastian, Maurice Abravanel, Rudolf Kempe, Erich Leinsdorf (2/4) - par : Christian Merlin - Quatre chefs à qui la postérité aurait pu faire une meilleure place : Georges Sebastian, pilier hongrois de la vie musicale française, Maurice Abravanel, juif de Salonique installé chez les Mormons, Rudolf Kempe, Dresdois de grande classe, et Erich Leinsdorf, Viennois exilé aux Etats-Unis. - réalisé par : Marie Grout

durée : 00:28:25 - Chefs oubliés III : Georges Sebastian, Maurice Abravanel, Rudolf Kempe, Erich Leinsdorf (1/4) - par : Christian Merlin - Quatre chefs à qui la postérité aurait pu faire une meilleure place : Georges Sebastian, pilier hongrois de la vie musicale française, Maurice Abravanel, juif de Salonique installé chez les Mormons, Rudolf Kempe, Dresdois de grande classe, et Erich Leinsdorf, Viennois exilé aux Etats-Unis. - réalisé par : Marie Grout

Length: 58 minutesSynopsis: This evening (4/3/24), in our Wednesday night Tehilim shiur, we continued our relearning of the first chapter of Hallel. After reviewing our translation, our questions, and our approach - which we developed a bit - we decided to start learning the Abravanel's explanation in his haggadah commentary. We only got through the first three pesukim, but MAN were there a lot of fundamental ideas about praising Hashem! We decided not to rush it, and our plan is to finish his commentary next time (בג"ה).-----מקורות:תהלים פרק קיגר' יוסף אלבו - ספר העיקרים ב:גאברבנאל - זבח פסח, פירוש לתהלים פרק קיגרד"ק - תהלים צב:הרמב"ן - שמות ו:ב-----Once upon a time, there was a podcast called The Stoic Jew. Its creator made episodes every weekday for the entirety of its first year. The frequency switched to weekly, then monthly, until eventually, the flow trickled to a stop. I know I'm not the only one who has missed this podcast and would like it to continue. I have a modest goal for getting it going again: one episode each week for the month of April. For starters. If you, too, were a fan of TSJ and are willing to be a sponsor, I have a feeling that a sponsorship might provide just the right measure of accountability to help me get the podcast back on its feet.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

A maternidade atípica é um tema que pretendemos discutir amplamente por aqui. A singularidade de cada maternidade é inquestionável, e no caso das mamães atípicas isso se intensifica ainda mais. Cada processo, descoberta, situação enfrentada e condição são muito diferentes, e poder absorver todo esse conhecimento, e de alguma forma, ter a oportunidade de auxiliar alguém que esteja passando por uma situação similar é o nosso propósito. Silvia Abravanel é exemplo de força, e de positividade. Sua forma de encarar os desafios da sua maternidade com leveza são inspiradoras. Amamos gravar esse episódio, e temos certeza que ele vai te tocar também! Estão gostando dessa temporada? A próxima já tá no forno! Quem vocês querem ver por aqui? Começo de ano os gastos são inevitáveis e principalmente para as mamães e papais né? Especialmente com os uniformes que mancham que é uma beleza. Mas relaxa, com Vanish você pode salvar os uniformes para mais um ano e economizar sem ter que comprar novos! Acesse o link e ganhe descontos exclusivos! Acesse agora: https://reckitt.ubpages.com/vanish-bts/ Apresentadoras:

Convidado de Tati Bernardi no Desculpa Alguma Coisa, o ator Tiago Abravanel abre o jogo sobre sua relação com a família, revela que pediu ao Boninho para entrar no Big Brother Brasil e fala se chupar o dedo no reality foi para virar meme ou não. See omnystudio.com/listener for privacy information.

Length: 1 hour 26 minutesSynopsis: This evening (1/11/24), in our Thursday night Pirkei Avos shiur for women, we tackled the second clause of Ben Zoma's teaching, and we went about it in a different way than we usually do. Instead of learning multiple meforshim, we pretty much stuck to the Abravanel. We were rewarded with a new and nuanced take on what it means to be a gibor! -----מקורות:אבות ה:כאאברבנאלרשב"ץ-----The Torah content for this week has been sponsored by Avital as a way of saying "thank you for your teaching advice and philosophy." Thank YOU, Avital, for continuing to learn Torah with me for seven years and counting!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Another podcast featuring historic recordings on the VOX label, this one explores the recordings of Tchaikovsky's music by the Utah Symphony Orchestra under Maurice Abravanel, who was the ensemble's music director for more than 30 years. From the performances, to the production team of Marc Aubort and Joanna Nickrenz, the liner notes by Richard Freed, and of course Tchaikovsky's music itself, there are many reasons why these  from the 1970s are still so popular. 

Nesse episódio: O começo da Nanica; A criação de franquias – Nanica; A escolha dos negócios para investimento; Os múltiplos negócios; Negócios em família; Desistência do BBB; Aprendendo a se colocar em primeiro lugar; Mudança de opinião e estar atento a vida; Gerenciando múltiplas carreiras; Gestão de tempo; Trabalhando com a família; Cancelamento e hate – como lidar. Hoje Thais entrevista Tiago Abravanel, que começou sua carreira como ator, ganhou notoriedade no Brasil interpretando o Tim Maia, e assim acabou se tornando cantor, atividade que hoje ele exerce em shows no Baile do Abrava. Ele também é empreendedor, sócio da Carmel's Pipoca, da TJama e do Nanica, que é um case de sucesso no Brasil. Vambora entender como esse sucesso aconteceu? LIVRO DA THAIS Doce jornada - https://amzn.to/46MhIxp Toda semana tem novo episódio no ar, pra não perder nenhum, siga:  LinkedIn: https://www.linkedin.com/in/thaisroque/ Instagram Thais: https://www.instagram.com/thaisroque/  Instagram DCNC: https://www.instagram.com/decaronanacarreira/ TikTok: https://www.tiktok.com/@decaronanacarreira YouTube: https://www.youtube.com/@Decaronanacarreira?sub_confirmation=1 Newsletter Assine a nossa news! http://eepurl.com/hSpO4D Thaís veste Jaqueta - https://www.instagram.com/animalebrasil Calça - https://www.instagram.com/alcacuz Brincos - https://www.instagram.com/shop_nour_/ Sapato - https://www.instagram.com/bottisaopaulo/ Styling: André Puertas - https://www.instagram.com/andrepuertas/ Produção de Moda: Renan Kawano - https://www.instagram.com/renankawano/ Beleza: Cris Dallé - https://www.instagram.com/crisdalle/ Links do Tiago: Instagram - https://www.instagram.com/tiagoabravanel/ Nanica - https://www.instagram.com/nanicabrasil/ Carmels Pipocas - https://www.instagram.com/carmelspipocas/ TJama - https://www.instagram.com/tjamaoficial/ Mala de viagem: Livro – O caminho do artista - https://amzn.to/3rfcive Filme – Palmer - https://www.adorocinema.com/filmes/filme-256048/ Livro - João Branco - https://amzn.to/469pJLN Equipe que faz acontecer: Criação, roteiro e apresentação: Thais Roque Consultoria de conteúdo: Alvaro Leme Supervisão: José Newton Fonseca Sonorização e edição: Felipe Dantas Identidade Visual: João Magagnin

Duda Dello Russo e Thiago Theodoro comentam fofocas da internet, dos famosos e da audiência. No ar, toda segunda, quarta (apoiadores) e sexta. Seja um apoiador do podcast: https://apoia.se/meconteumafofoca. Conte sua fofoca pra gente: meconteumafofocapodcast@gmail.com

Influenciadora expõe Neymar, é detonada e se explica; Lívia Andrade alfineta Patrícia Abravanel

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TIAGO ABRAVANEL é ator, cantor e apresentador. Ele é conhecido por sua versatilidade para cantar, atuar, dublar, apresentar e até de ser ex-BBB, além de também ser neto de Sílvio Santos. O Vilela conhece bem o Silvio Santos, pois já foi babá dele.

Many states are now restricting, even banning, books that discuss important social issues that can be used in our schools. It's a misguided attempt to somehow protect children.Our guests today will explore those developments and their implications.Robert Kesten has worked globally promoting the Universal Declaration of Human Rights and furthering democracy. His work has taken many forms, including writing and producing an award winning documentary on the Holocaust and Concentration Camps in Poland. He worked on the Ghanaian Constitution, produced events leading to Ukrainian independence, and events for AIDS day and decriminalization of homosexuality in Ukraine, which was the first Soviet Republic to do so.He is currently the Executive Director of Stonewall National Museum and Archives and is actively engaged in the LGBTQ+ community, committed to using history as a tool to make sense of the present and form a community response for today, tomorrow, and beyond.Born and raised in New York, Lesley Abravanel covered the amusingly vapid celeb scene in South Florida for the Miami Herald and several supermarket mags. She also wrote about restaurants, nightlife and travel for such outlets as the Miami.com and the Daily Mail.After 2016, she took a major left turn and started using her platform to speak up about politics, especially after being blocked on Twitter by a certain one-term, twice-impeached former "president" who has recently been indicted. She parlayed that into her current position as Managing Editor for Occupy Democrats and Washington Press, two of the internet's most followed left-leaning websites.She sometimes covers antisemitism in Palm Beach County for The Forward.When she's not fighting fascism, she collects hot sauces, raises twins, and attempts to learn Swedish from her Stockholm-born husband. I strongly recommend that you follow her twitter page. @lesleyabravanelFor the first time in its history- only one teacher from the state of Florida is registered to attend the 10th annual Stonewall National Education Project (SNEP) Educators' Symposium next week (April 13-16) in Fort Lauderdale, Florida. One teacher. No administrators, no government employees. I'm joined on this program by co-host Mark M. Bello, who also hosts the Justice Counts podcast, which also is streaming this episode.Mark: Robert, only one Florida teacher registered for the Educators' Symposium. But this event is in Florida and SNEP was started ten years ago in partnership with Florida's Broward County Public Schools. Please tell our audience what SNEP is and why only one teacher is registered to attend the event?Bob: That's outrageous. Worse, I understand that Florida-type attacks on literature, arts, and music are spreading to other states. Tell us about that.Mark: If the goal is to protect kids, why do the same groups who seek to ban books, also seek to permit assault rifles? Why is the 2nd Amendment sacrosanct, but the 1st not so much?Bob: Lesley, I'd like to turn to you for a second. Hearing Mark read your bio, I think it's a badge of honor to be banned from Twitter by a certain former president, but I also heard that you were the Managing Editor for Occupy Democrats and Washington Press, two of the internet's most followed left-leaning websites. What caused your twitter ban, and please tell us about your websites and left-leaning advocacy?There is much, much more...take a listen...Become a supporter of this podcast: https://www.spreaker.com/podcast/the-lean-to-the-left-podcast--4719048/support.

After their expulsion from Spain in 1492, Sephardi Jews such as Isaac Abravanel, Abraham Saba, and Isaac Arama wrote biblical commentaries that stressed the significance of land. They interpreted Judaism as a tradition whose best expression and ultimate fulfillment took place away from cities and in rural settings. Iberian-Jewish authors rooted their moral teachings in an ethical treatment of the natural world, elucidating ancient agricultural laws and scrutinizing the physical context and built environments of Bible stories. The Land Is Mine: Sephardi Jews and Bible Commentary in the Renaissance (U Pennsylvania Press, 2022) asks what inspired this and suggests that the answer lies not in timeless exegetical or theological trends, but in the material realities of late medieval and early modern Iberia, during a period of drastic changes in land use. The book uses a highly traditional source base in a decidedly untraditional way. In Jewish Studies, Andrew D. Berns observes, biblical commentary is typically studied as an intramural activity. Though scholars have conceded that Jewish scriptural exegesis welcomes material and ideas from other fields and traditions, little to no work treats premodern Hebrew Bible commentary as also drawing upon Classical and Christian sources as well as contemporary writings on land management and political economy. Abravanel, Saba, and Arama were engaged with questions that had broad resonance during their lives: the proper way to treat the land, the best occupations to pursue, and the ideal setting for human community. Scriptural commentary was the forum in which they addressed these problems and posed solutions to them. A work of intellectual history, The Land Is Mine demonstrates that it is impossible to understand Jewish culture without considering the physical realities on which it depended. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

After their expulsion from Spain in 1492, Sephardi Jews such as Isaac Abravanel, Abraham Saba, and Isaac Arama wrote biblical commentaries that stressed the significance of land. They interpreted Judaism as a tradition whose best expression and ultimate fulfillment took place away from cities and in rural settings. Iberian-Jewish authors rooted their moral teachings in an ethical treatment of the natural world, elucidating ancient agricultural laws and scrutinizing the physical context and built environments of Bible stories. The Land Is Mine: Sephardi Jews and Bible Commentary in the Renaissance (U Pennsylvania Press, 2022) asks what inspired this and suggests that the answer lies not in timeless exegetical or theological trends, but in the material realities of late medieval and early modern Iberia, during a period of drastic changes in land use. The book uses a highly traditional source base in a decidedly untraditional way. In Jewish Studies, Andrew D. Berns observes, biblical commentary is typically studied as an intramural activity. Though scholars have conceded that Jewish scriptural exegesis welcomes material and ideas from other fields and traditions, little to no work treats premodern Hebrew Bible commentary as also drawing upon Classical and Christian sources as well as contemporary writings on land management and political economy. Abravanel, Saba, and Arama were engaged with questions that had broad resonance during their lives: the proper way to treat the land, the best occupations to pursue, and the ideal setting for human community. Scriptural commentary was the forum in which they addressed these problems and posed solutions to them. A work of intellectual history, The Land Is Mine demonstrates that it is impossible to understand Jewish culture without considering the physical realities on which it depended. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

After their expulsion from Spain in 1492, Sephardi Jews such as Isaac Abravanel, Abraham Saba, and Isaac Arama wrote biblical commentaries that stressed the significance of land. They interpreted Judaism as a tradition whose best expression and ultimate fulfillment took place away from cities and in rural settings. Iberian-Jewish authors rooted their moral teachings in an ethical treatment of the natural world, elucidating ancient agricultural laws and scrutinizing the physical context and built environments of Bible stories. The Land Is Mine: Sephardi Jews and Bible Commentary in the Renaissance (U Pennsylvania Press, 2022) asks what inspired this and suggests that the answer lies not in timeless exegetical or theological trends, but in the material realities of late medieval and early modern Iberia, during a period of drastic changes in land use. The book uses a highly traditional source base in a decidedly untraditional way. In Jewish Studies, Andrew D. Berns observes, biblical commentary is typically studied as an intramural activity. Though scholars have conceded that Jewish scriptural exegesis welcomes material and ideas from other fields and traditions, little to no work treats premodern Hebrew Bible commentary as also drawing upon Classical and Christian sources as well as contemporary writings on land management and political economy. Abravanel, Saba, and Arama were engaged with questions that had broad resonance during their lives: the proper way to treat the land, the best occupations to pursue, and the ideal setting for human community. Scriptural commentary was the forum in which they addressed these problems and posed solutions to them. A work of intellectual history, The Land Is Mine demonstrates that it is impossible to understand Jewish culture without considering the physical realities on which it depended. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

After their expulsion from Spain in 1492, Sephardi Jews such as Isaac Abravanel, Abraham Saba, and Isaac Arama wrote biblical commentaries that stressed the significance of land. They interpreted Judaism as a tradition whose best expression and ultimate fulfillment took place away from cities and in rural settings. Iberian-Jewish authors rooted their moral teachings in an ethical treatment of the natural world, elucidating ancient agricultural laws and scrutinizing the physical context and built environments of Bible stories. The Land Is Mine: Sephardi Jews and Bible Commentary in the Renaissance (U Pennsylvania Press, 2022) asks what inspired this and suggests that the answer lies not in timeless exegetical or theological trends, but in the material realities of late medieval and early modern Iberia, during a period of drastic changes in land use. The book uses a highly traditional source base in a decidedly untraditional way. In Jewish Studies, Andrew D. Berns observes, biblical commentary is typically studied as an intramural activity. Though scholars have conceded that Jewish scriptural exegesis welcomes material and ideas from other fields and traditions, little to no work treats premodern Hebrew Bible commentary as also drawing upon Classical and Christian sources as well as contemporary writings on land management and political economy. Abravanel, Saba, and Arama were engaged with questions that had broad resonance during their lives: the proper way to treat the land, the best occupations to pursue, and the ideal setting for human community. Scriptural commentary was the forum in which they addressed these problems and posed solutions to them. A work of intellectual history, The Land Is Mine demonstrates that it is impossible to understand Jewish culture without considering the physical realities on which it depended. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

After their expulsion from Spain in 1492, Sephardi Jews such as Isaac Abravanel, Abraham Saba, and Isaac Arama wrote biblical commentaries that stressed the significance of land. They interpreted Judaism as a tradition whose best expression and ultimate fulfillment took place away from cities and in rural settings. Iberian-Jewish authors rooted their moral teachings in an ethical treatment of the natural world, elucidating ancient agricultural laws and scrutinizing the physical context and built environments of Bible stories. The Land Is Mine: Sephardi Jews and Bible Commentary in the Renaissance (U Pennsylvania Press, 2022) asks what inspired this and suggests that the answer lies not in timeless exegetical or theological trends, but in the material realities of late medieval and early modern Iberia, during a period of drastic changes in land use. The book uses a highly traditional source base in a decidedly untraditional way. In Jewish Studies, Andrew D. Berns observes, biblical commentary is typically studied as an intramural activity. Though scholars have conceded that Jewish scriptural exegesis welcomes material and ideas from other fields and traditions, little to no work treats premodern Hebrew Bible commentary as also drawing upon Classical and Christian sources as well as contemporary writings on land management and political economy. Abravanel, Saba, and Arama were engaged with questions that had broad resonance during their lives: the proper way to treat the land, the best occupations to pursue, and the ideal setting for human community. Scriptural commentary was the forum in which they addressed these problems and posed solutions to them. A work of intellectual history, The Land Is Mine demonstrates that it is impossible to understand Jewish culture without considering the physical realities on which it depended. Learn more about your ad choices. Visit megaphone.fm/adchoices

Length: 4 minutes 2 secondsSynopsis: This is the audio version of the 1-page article I wrote on 4/2/23, entitled: Maaseh b'Rebbi Eliezer: Abravanel's Framing of Insomnia on Pesach Night. Ever wonder why we talk about the Sages in Bnei Brak staying up all night? Better question: Have you ever gotten a bad sleep after the seder? If the answer to both question is "yes," check this out.If you enjoy these 1-page articles (and my other written content), be sure to subscribe (for free!) to my substack at rabbischneeweiss.substack.com.-----The Torah content from now until Pesach has been sponsored by my friend and colleague, Rabbi Dr. Elie Feder, author of Gematria Refigured: A New Look At How The Torah Conveys Ideas Through Numbers. Stay up-to-date by joining the Gematria Refigured+ WhatsApp group, and subscribe to the Gematria Refigured+ Podcast.-----If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissBlog: kolhaseridim.blogspot.com/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comWhatsApp Group: https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

After their expulsion from Spain in 1492, Sephardi Jews such as Isaac Abravanel, Abraham Saba, and Isaac Arama wrote biblical commentaries that stressed the significance of land. They interpreted Judaism as a tradition whose best expression and ultimate fulfillment took place away from cities and in rural settings. Iberian-Jewish authors rooted their moral teachings in an ethical treatment of the natural world, elucidating ancient agricultural laws and scrutinizing the physical context and built environments of Bible stories. The Land Is Mine: Sephardi Jews and Bible Commentary in the Renaissance (U Pennsylvania Press, 2022) asks what inspired this and suggests that the answer lies not in timeless exegetical or theological trends, but in the material realities of late medieval and early modern Iberia, during a period of drastic changes in land use. The book uses a highly traditional source base in a decidedly untraditional way. In Jewish Studies, Andrew D. Berns observes, biblical commentary is typically studied as an intramural activity. Though scholars have conceded that Jewish scriptural exegesis welcomes material and ideas from other fields and traditions, little to no work treats premodern Hebrew Bible commentary as also drawing upon Classical and Christian sources as well as contemporary writings on land management and political economy. Abravanel, Saba, and Arama were engaged with questions that had broad resonance during their lives: the proper way to treat the land, the best occupations to pursue, and the ideal setting for human community. Scriptural commentary was the forum in which they addressed these problems and posed solutions to them. A work of intellectual history, The Land Is Mine demonstrates that it is impossible to understand Jewish culture without considering the physical realities on which it depended. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Synopsis: If there's one thing I've learned so far from Elizabeth Kübler-Ross's On Grief and Grieving, it's that we all process grief differently, and there's no wrong way to grieve. As of the recording of this episode, Popo is still with us, but all indications point to the fact that she won't be with us for much longer. This has been on my mind, and when I woke up this morning, I knew I had to make this episode to process my impending grief. Related Rabbi Schneeweiss Content:- 1/11/23: Reflections on My 39th Birthday, New Years 2023, and 2nd Semester- 8/16/21: Tallis as a Vehicle of Gratitude and a Reminder of DeathSources:- Avos 5:21 with Rabbeinu Yonah, Rashi, Abravanel, Rashbatz- Seneca, Letters #23,26,101; On the Shortness of Life; Consolation of Marcia 10:4- Jacques Louis David, The Death of Socrates - Elizabeth Kübler-Ross and David Kessler, On Grief and Grieving p. 39- David Foster Wallace, This is Water-----The Torah content for the remainder of this week has been sponsored by my Patrons. If you gain from my Torah content and would like to help support it on a regular basis, please consider signing up for my Patreon at patreon.com/rabbischneeweiss - or, better yet, you can set up a recurring donation through Chase (so that Patreon doesn't take a cut). Even a small contribution goes a long way, and small recurring contributions go an even longer way! I'd also like to remind listeners of how to access my content. I have my five podcasts (The Stoic Jew, Mishlei, Machshavah Lab, Rambam, and Tefilah), my YouTube channel, my substack (which has replaced my blog), and my WhatsApp group (where I post ALL my content and shiur announcements). The links to all these resources can be found in the show notes at the bottom of my podcast episodes and my YouTube videos. Thank you for listening, watching, reading, and participating!-----If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissBlog: kolhaseridim.blogspot.com/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comWhatsApp Group: https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharelSupport the show

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#142With Zev Bar-Eitan discussing his English series, "Abravanel's World of Torah"We discussed brief bio of the Abarbnel, how he was drawn to Abarbnel and why he decided to translate it into English, examples, why Abarbnel's commentary is important, and moreTo check out his website and purchase the books: https://abravanelsworldoftorah.com/