Podcasts about Jewish Publication Society

Jeremiah 30-31 are chapters often quoted and sung because of their beautiful images of divine closeness, renewal, and the posthumous figure of Rachel crying in prayer for the return of her exiled children. Dr. Malka Simkovich, who spent more than a decade teaching in Christian settings, always overlooked these prophecies as significant for the Jewish story, having long ago been adopted by the Christian world as the foreshadowing of their ‘new testament'  (Jer. 31:30-32). In this conversation, she highlights the importance of these chapters for the Jewish narrative in this challenging moment, and thinks out loud with us about what it means for the Jewish world to enter a new chapter of history, devoid of divine metaphors and full of embrace for one another. Dr. Malka Z. Simkovich is the Editor-in-Chief of the Jewish Publication Society and Visiting Professor at Yeshiva University's Revel Graduate School for Jewish Studies. She has written several award-winning books on Second Temple Judaism and hundreds of articles. Simkovich served as the Crown-Ryan Chair of Jewish Studies at Catholic Theological Union from 2014–2024, and speaks regularly to audiences across North America and beyond on topics related to the Hebrew Bible, Jewish history, and contemporary Jewish-Christian relations. This is a special podcast miniseries produced by Matan and hosted by Dr. Yosefa Fogel Wruble which will drop each week of the Omer counting between the holidays of Pesach and Shavuot. In each episode, a Bible scholar explores an iconic biblical text in light of the changing Israeli, Jewish, and world realities.

In her highly anticipated return to the podcast, Dr. Malka Simkovich takes us on a journey through the rich and complex world of Second Temple Judaism, drawing from her acclaimed book Discovering Second Temple Literature. We begin with the extraordinary discoveries of the Cairo Genizah and the Dead Sea Scrolls, and explore why these moments of preservation are so central to understanding the period. We then unpack the deep identity tensions faced by the Jewish people—especially in communities like Alexandria—as they navigated dual roles as both imperial citizens and members of a semi-sovereign Judea. Dr. Simkovich clarifies the role of sects during this era, showing how minority movements like the Pharisees, Sadducees, and Essenes related to the mainstream Jewish population, and challenges the assumption that sectarianism defined the age by highlighting the resilience of a shared Jewish identity. The episode also features a deep dive into the fascinating literature that expanded upon biblical texts, including a close look at the non-canonical Testament of Abraham. Finally, we end with a preview of Dr. Simkovich's latest book, Letters from Home, and discuss what inspired it and the conversation she hopes it will spark.---*This episode is dedicated to the refua shelema of our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Dr. Malka Z. Simkovich is the Editor-in-Chief of the Jewish Publication Society and Visiting Professor at Yeshiva University's Revel Graduate School for Jewish Studies. Her first book, The Making of Jewish Universalism: From Exile to Alexandria, was published in 2016, and her second book, Discovering Second Temple Literature: The Scriptures and Stories That Shaped Early Judaism, was published with JPS in 2018 and received the 2019 AJL Judaica Reference Honor Award. Her third book, Letters From Home: The Creation of Diaspora in Jewish Antiquity, was published in June 2024. She is also the author of over a hundred published articles, including pieces that have been published in journals such as the Harvard Theological Review, the Journal for the Study of Judaism, the Jewish Review of Books, Tablet, and The Christian Century. A Leon Charney Fellow at the Yeshiva University Center for Israel Studies, a Sacks Scholar for the Rabbi Jonathan Sacks Foundation, and a Kogod Research Fellow at the Shalom Hartman Institute, Simkovich served as the Crown-Ryan Chair of Jewish Studies at Catholic Theological Union from 2014–2024, and speaks regularly to audiences across North America and beyond on topics related to the Hebrew Bible, Jewish history, and contemporary Jewish-Christian relations.---• Get her books here: https://www.amazon.com/stores/Malka-Z.-Simkovich/author/B084JHCV8Q?ref=sr_ntt_srch_lnk_2&qid=1746991336&sr=8-2&isDramIntegrated=true&shoppingPortalEnabled=true&ccs_id=c1f5bf2f-1e29-4536-8420-48672ac2ff47---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel Maksumov, Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

In their edited volume, Contemporary Humanistic Judaism: Beliefs, Values, Practices (Jewish Publication Society, 2025), Rabbis Adam Chalom and Jodi Kornfeld collect their movement's most important texts for the first time and answer the oft-raised question, “How can you be Jewish and celebrate Judaism if you don't believe in God?” Part 1 (“Beliefs and Ethics”) examines core positive beliefs—in human agency, social progress, ethics without supernatural authority, sources of natural transcendence, and Humanistic Jews' own authority to remake their traditional Jewish inheritance on their own terms “beyond God.” Part 2 (“Identity”) discusses how Humanistic Judaism empowers individuals to self-define as Jews, respects people's decisions to marry whom they love, and navigates the Israel-Diaspora relationship. Part 3 (“Culture”) describes how the many worlds of Jewish cultural experience—art, music, food, language, heirlooms—ground Jewishness and enable endless exploration. Part 4 (“Jewish Life”) applies humanist philosophy to lived Jewish experience: reimagined creative education (where students choose passages meaningful to them for their bar, bat, or b mitzvah [gender-neutral] celebrations), liturgy, life cycle, and holiday celebrations (where Hanukkah emphasizes the religious freedom to believe as one chooses). Interviewees: Adam Chalom is dean for North America of the International Institute for Secular Humanistic Judaism and rabbi of Kol Hadash Humanistic Congregation in suburban Chicago. Jodi Kornfeld is rabbi of Beth Chaverim Humanistic Jewish Community in suburban Chicago and past president of the Association of Humanistic Rabbis. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com. 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

In their edited volume, Contemporary Humanistic Judaism: Beliefs, Values, Practices (Jewish Publication Society, 2025), Rabbis Adam Chalom and Jodi Kornfeld collect their movement's most important texts for the first time and answer the oft-raised question, “How can you be Jewish and celebrate Judaism if you don't believe in God?” Part 1 (“Beliefs and Ethics”) examines core positive beliefs—in human agency, social progress, ethics without supernatural authority, sources of natural transcendence, and Humanistic Jews' own authority to remake their traditional Jewish inheritance on their own terms “beyond God.” Part 2 (“Identity”) discusses how Humanistic Judaism empowers individuals to self-define as Jews, respects people's decisions to marry whom they love, and navigates the Israel-Diaspora relationship. Part 3 (“Culture”) describes how the many worlds of Jewish cultural experience—art, music, food, language, heirlooms—ground Jewishness and enable endless exploration. Part 4 (“Jewish Life”) applies humanist philosophy to lived Jewish experience: reimagined creative education (where students choose passages meaningful to them for their bar, bat, or b mitzvah [gender-neutral] celebrations), liturgy, life cycle, and holiday celebrations (where Hanukkah emphasizes the religious freedom to believe as one chooses). Interviewees: Adam Chalom is dean for North America of the International Institute for Secular Humanistic Judaism and rabbi of Kol Hadash Humanistic Congregation in suburban Chicago. Jodi Kornfeld is rabbi of Beth Chaverim Humanistic Jewish Community in suburban Chicago and past president of the Association of Humanistic Rabbis. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In their edited volume, Contemporary Humanistic Judaism: Beliefs, Values, Practices (Jewish Publication Society, 2025), Rabbis Adam Chalom and Jodi Kornfeld collect their movement's most important texts for the first time and answer the oft-raised question, “How can you be Jewish and celebrate Judaism if you don't believe in God?” Part 1 (“Beliefs and Ethics”) examines core positive beliefs—in human agency, social progress, ethics without supernatural authority, sources of natural transcendence, and Humanistic Jews' own authority to remake their traditional Jewish inheritance on their own terms “beyond God.” Part 2 (“Identity”) discusses how Humanistic Judaism empowers individuals to self-define as Jews, respects people's decisions to marry whom they love, and navigates the Israel-Diaspora relationship. Part 3 (“Culture”) describes how the many worlds of Jewish cultural experience—art, music, food, language, heirlooms—ground Jewishness and enable endless exploration. Part 4 (“Jewish Life”) applies humanist philosophy to lived Jewish experience: reimagined creative education (where students choose passages meaningful to them for their bar, bat, or b mitzvah [gender-neutral] celebrations), liturgy, life cycle, and holiday celebrations (where Hanukkah emphasizes the religious freedom to believe as one chooses). Interviewees: Adam Chalom is dean for North America of the International Institute for Secular Humanistic Judaism and rabbi of Kol Hadash Humanistic Congregation in suburban Chicago. Jodi Kornfeld is rabbi of Beth Chaverim Humanistic Jewish Community in suburban Chicago and past president of the Association of Humanistic Rabbis. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Professor Edward Greenstein shares how the Moses story both conforms and deviates from fugitive hero narratives of the Ancient Near East?Professor Greenstein is Professor Emeritus of Bible at Bar-Ilan University. He received the EMET Prize (“Israel's Nobel”) in Humanities-Biblical Studies for 2020, and his book, Job: A New Translation (Yale University Press, 2019), won the acclaim of the American Library Association, the Association for Jewish Studies, and many others.  He is writing a commentary on Lamentations for the Jewish Publication Society. He has also spoken on Jewish Quest on Shemini and also Noach.

SHOW NOTES: https://jewishbooks.blogspot.com/2025/01/the-bubbe-of-them-all-kar-ben-publishing.html  TRANSCRIPT: https://otter.ai/u/K9B8p4G3Nr-quRj9KYrkhRaGZio?utm_source=copy_url  Appropriately, as we kick off this podcast's 20th anniversary year, in this episode we are going to think about change and continuity. We say goodbye to an old friend, Joni Sussman, who is retiring after twenty years of leading the Jewish children's publishing company Kar-Ben. And we'll say hello to a new friend, Fran Greenman-Schmitz, who will be taking up the reins at Kar-Ben.  I've been in this business a long time, so I remember when Joni started at Kar-Ben! This is her fourth live conference interview on the show, and of course it's Fran's first. Joni is the winner of the Sydney Taylor Body of Work Award, for her many contributions to the field of Jewish kidlit. To give you some context, the oldest publisher of Jewish books in English is the Jewish Publication Society, founded in 1888, but Kar-Ben is the oldest publisher to exclusively focus on Jewish children's books. It was founded fifty years ago, in 1974 - so happy anniversary to Kar-Ben! Now there are half a dozen presses that exclusively publish Jewish children's books, but Kar-Ben is the Bubbe of them all. I spoke with Joni and Fran at the 2024 Association of Jewish Libraries conference to hear all about this exciting time of transition. LEARN MORE: Kar-Ben Publishing website "Kar-Ben's New Publisher Is on a Mission" Publishers Weekly 9/17/24 Joni Sussman's past appearances on The Book of Life 2010 - Book Expo: Jewish Presses 2015 - Diversity in Jewish Kidlit 2019 - The Book of Life Live Show NEWS!  The Book of Life is now on Substack!  Sign up to receive show notes, transcripts, Jewish kidlit news, and occasional calls to action in your Inbox!  SIGN UP HERE CREDITS: Produced by Feldman Children's Library at Congregation B'nai Israel Co-sponsored by the Association of Jewish Libraries Sister podcast: Nice Jewish Books Theme Music: The Freilachmakers Klezmer String Band Facebook Discussion Group: Jewish Kidlit Mavens Facebook Page: Facebook.com/bookoflifepodcast Instagram: @bookoflifepodcast Twitter: @bookoflifepod Support the Podcast: Shop or Donate Your feedback is welcome! Please write to bookoflifepodcast@gmail.com or leave a voicemail at 561-206-2473.  

This episode is sponsored by Eden Beit Shemesh. Contact Rina Weinberg at info@edenbeitshemesh.com for more details. Noam Taragin, son of our previous guest Rabbi Moshe Taragin, was seriously injured in Lebanon. We ask to pray for his quick healing: Noam Avraham ben Atara Shlomit.In this episode of the 18Forty Podcast, we talk to Malka Simkovich—a scholar of Jewish history, the editor-in-chief of the Jewish Publication Society, and a three-time 18Forty guest—about previous Jewish diasporas. We tend to think of “Israel-diaspora relations” as a modern phenomenon. But, as Dr. Simkovich reminds us, that situation existed well over 2,000 years ago, when some Jews returned to the Land of Israel following the Babylonian exile while others remained abroad. In this episode we discuss:What are the differences between the notions of golah, diaspora, and galut?Did ancient diaspora Jews have a political equivalent to “supporting Israel”? How should Jews live when in a partial state of exile?Tune in to hear a conversation about the “proto-messianic mindset” throughout Jewish history and today. Interview begins at 8:58.Dr. Malka Simkovich is the director and editor-in-chief of the Jewish Publication Society and previously served as the Crown-Ryan Chair of Jewish Studies and Director of the Catholic-Jewish Studies program at Catholic Theological Union in Chicago. She earned a doctoral degree in Second Temple and Rabbinic Judaism from Brandeis University and a Master's degree in Hebrew Bible from Harvard University. She is the author of The Making of Jewish Universalism: From Exile to Alexandria (2016), Discovering Second Temple Literature: The Scriptures and Stories That Shaped Early Judaism (2018), and Letters From Home: The Creation of Diaspora in Jewish Antiquity, (2024). This is her third time speaking on 18Forty.References:18Forty Podcast: “Malka Simkovich: The Mystery of the Jewish People”18Forty Podcast: “Malka Simkovich: The Secrets of Second Temple Judaism”Letters from Home: The Creation of Diaspora in Jewish Antiquity by Malka Z. SimkovichThe Antiquities of the Jews by JosephusThe Elephantine Papyri in English: Three Millennia of Cross-Cultural Continuity and Change by Bezalel PortenRosh Hashanah 18bBen SiraZechariah 8:19Become a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

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).

Today I talked to Geoffrey D. Claussen about Modern Musar: Contested Virtues in Jewish Thought (Jewish Publication Society, 2022). How do modern Jews understand virtues such as courage, humility, justice, solidarity, or love? In truth: they have fiercely debated how to interpret them. This groundbreaking anthology of musar (Jewish traditions regarding virtue and character) explores the diverse ways seventy-eight modern Jewish thinkers understand ten virtues: honesty and love of truth; curiosity and inquisitiveness; humility; courage and valor; temperance and self-restraint; gratitude; forgiveness; love, kindness, and compassion; solidarity and social responsibility; and justice and righteousness. These thinkers—from the Musar movement to Hasidism to contemporary Orthodox, Reform, Conservative, Reconstructionist, Renewal, Humanist, and secular Jews—often agree on the importance of these virtues but fundamentally disagree in their conclusions. The juxtaposition of their views, complemented by Geoffrey Claussen's pointed analysis, allows us to see tensions with particular clarity—and sometimes to recognize multiple compelling ways of viewing the same virtue. 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

Today I talked to Geoffrey D. Claussen about Modern Musar: Contested Virtues in Jewish Thought (Jewish Publication Society, 2022). How do modern Jews understand virtues such as courage, humility, justice, solidarity, or love? In truth: they have fiercely debated how to interpret them. This groundbreaking anthology of musar (Jewish traditions regarding virtue and character) explores the diverse ways seventy-eight modern Jewish thinkers understand ten virtues: honesty and love of truth; curiosity and inquisitiveness; humility; courage and valor; temperance and self-restraint; gratitude; forgiveness; love, kindness, and compassion; solidarity and social responsibility; and justice and righteousness. These thinkers—from the Musar movement to Hasidism to contemporary Orthodox, Reform, Conservative, Reconstructionist, Renewal, Humanist, and secular Jews—often agree on the importance of these virtues but fundamentally disagree in their conclusions. The juxtaposition of their views, complemented by Geoffrey Claussen's pointed analysis, allows us to see tensions with particular clarity—and sometimes to recognize multiple compelling ways of viewing the same virtue. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Today I talked to Geoffrey D. Claussen about Modern Musar: Contested Virtues in Jewish Thought (Jewish Publication Society, 2022). How do modern Jews understand virtues such as courage, humility, justice, solidarity, or love? In truth: they have fiercely debated how to interpret them. This groundbreaking anthology of musar (Jewish traditions regarding virtue and character) explores the diverse ways seventy-eight modern Jewish thinkers understand ten virtues: honesty and love of truth; curiosity and inquisitiveness; humility; courage and valor; temperance and self-restraint; gratitude; forgiveness; love, kindness, and compassion; solidarity and social responsibility; and justice and righteousness. These thinkers—from the Musar movement to Hasidism to contemporary Orthodox, Reform, Conservative, Reconstructionist, Renewal, Humanist, and secular Jews—often agree on the importance of these virtues but fundamentally disagree in their conclusions. The juxtaposition of their views, complemented by Geoffrey Claussen's pointed analysis, allows us to see tensions with particular clarity—and sometimes to recognize multiple compelling ways of viewing the same virtue. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Today I talked to Geoffrey D. Claussen about Modern Musar: Contested Virtues in Jewish Thought (Jewish Publication Society, 2022). How do modern Jews understand virtues such as courage, humility, justice, solidarity, or love? In truth: they have fiercely debated how to interpret them. This groundbreaking anthology of musar (Jewish traditions regarding virtue and character) explores the diverse ways seventy-eight modern Jewish thinkers understand ten virtues: honesty and love of truth; curiosity and inquisitiveness; humility; courage and valor; temperance and self-restraint; gratitude; forgiveness; love, kindness, and compassion; solidarity and social responsibility; and justice and righteousness. These thinkers—from the Musar movement to Hasidism to contemporary Orthodox, Reform, Conservative, Reconstructionist, Renewal, Humanist, and secular Jews—often agree on the importance of these virtues but fundamentally disagree in their conclusions. The juxtaposition of their views, complemented by Geoffrey Claussen's pointed analysis, allows us to see tensions with particular clarity—and sometimes to recognize multiple compelling ways of viewing the same virtue. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Muchos creen que en el judaísmo los tatuajes son un problema y que una persona con tatuajes no puede participar en forma completa en todos los rituales. Otros creen que no van a enterrar su cuerpo en un cementerio judío por tener tatuajes. ¿Es todo esto verdad? ¿Qué dice la tradición sobre los tatuajes y por qué tanto tabú al respecto? ¿Qué pasa si uno tiene un tatuaje “judío” como una estrella de David o alguna frase en hebreo? ¿Y qué pasa con los sobrevivientes de la Shoá que tienen tatuados sus números de los campos de concentración? Fuentes: Vayikra 19:28; Yoreh Deah 180; Isaías 44:5; Mishna Makot 3:6; Makot 21a; Maimonides Mishne Tora, Leyes de idolatría 12:11; Tosefta Maot 3:9; Sefer Hajinuj 253; Sobre los Noájidas ver Sarna, Nahum M. JPS Torah Commentary: Genesis. Jewish Publication Society, 1989. Excursus on Noahide Laws. Spotify: https://sptfy.com/pasionygratitud Instagram: https://www.instagram.com/pasionygratitud/ ¡Recuerda suscribirte y dejar tus comentarios! El Rab Diego lee personalmente cada uno de los mensajes.

Listen to this episode on Spotify or Apple Podcasts In Deuteronomy Moses famously taught the Jewish people the Shema--the heart of Judaism. He told them to repeat those words day in and day out: when they sit, when they walk, whey they lie down, and when they rise. In fact God built many mechanisms to remember him into the scriptures. What about us Christians? How can we build routines to likewise remember God throughout our day, week, month, and year? I shared this message at a weekend event, called Revive, last year. You may not recognize some of the references, but most of it should make sense. Also, during the sermon I played two videos I took of the Western Wall in Jerusalem. I've uploaded them to the Restitutio YouTube channel and posted them on Restitutio.org so you can watch them, if you're curious. https://youtu.be/ZFQFux7-MUo https://youtu.be/Ddgara8vcIY —— Links —— Listen to the other messages from past Revive events Information is available about attending Family Camp here or other Living Hope events here. 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 his bio here —— Notes —— Remember story of Akiva and the water dripping in a cave story of Akiva's supportive wife who married him though he was poor, but made him promise to go away to study around the time of the 3rd Jewish-Roman War (Bar Kokhba Revolt), Emperor Hadrian outlawed the teaching of Torah in the land on pain of death- Rabbi Akiva kept teachingstory of his arrest and martyrdom [Talmud, Berakhot 61b, cited from Sefaria: https://www.sefaria.org/Berakhot.61b.9?lang=bi&with=all&lang2=en, accessed Jan 3, 2023.]- Talmud: “The Gemara relates: When they took Rabbi Akiva out to be executed, it was time for the recitation of Shema. And they were raking his flesh with iron combs, and he was reciting Shema, thereby accepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now, as you suffer, you recite Shema? He said to them: All my days I have been troubled by the verse: With all your soul, meaning: Even if God takes your soul. I said to myself: When will the opportunity be afforded me to fulfill this verse? Now that it has been afforded me, shall I not fulfill it? He prolonged his uttering of the word: One, until his soul left his body as he uttered his final word: One.” דְבָרִים 6.4-5 ‏שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָ֥ה אֱלֹהֵ֖ינוּ יְהוָ֥ה ׀ אֶחָֽד׃‎ 5 ‏וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ׃‎ Deuteronomy 6.4-54 “Hear, O Israel: Yahweh our God, Yahweh is one. 5 You shall love Yahweh your God with all your heart and with all your soul and with all your might. The Shema is the core of Judaism- JPS Commentary: “The Shema's fundamental significance in Judaism is reflected in the many roles it plays and the special way it is treated. The rules for its recitation are the very first subject dealt with in the Talmud (Tractate Berakhot). Its first verse must be recited with full concentration on its meaning. To prevent distraction one must cover one's eyes when reciting it, and there are restrictions as to whom one may greet while reciting it. A child must be taught the Shema and Deuteronomy 33:4 immediately upon learning to speak. The first paragraph is recited in bed upon retiring and on one's deathbed. Following the reported precedent of Rabbi Akiba, it has been recited before martyrdom from ancient times through the present. All of this is due to the fact that the Shema serves as the quintessential expression of the most fundamental belief and commitment of Judaism.” [Tigay, Jeffrey H., Deuteronomy The JPS Torah Commentary, version 3.2. Jewish Publication Society: 1996, Philadelphia.] The Shema is not just the core of Judaism- it's also the core of Christianity- why? ‘cause the founder of Christianity, Christ himself, said so Mark 12.28–3428 And one of the scribes came up and heard them disputing with one another, and seeing that he answered them well, asked him, “Which commandment is the most important of all?” 29 Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. 30 And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.' 31 The second is this: ‘You shall love your neighbor as yourself.' There is no other commandment greater than these.” 32 And the scribe said to him, “You are right, Teacher. You have truly said that he is one, and there is no other besides him. 33 And to love him with all the heart and with all the understanding and with all the strength, and to love one's neighbor as oneself, is much more than all whole burnt offerings and sacrifices.” 34 And when Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” And after that no one dared to ask him any more questions. But, here's the question- you've got these two absolutely central truthso Yahweh our God is oneo love him with everything- how do you ensure your great grandchildren will hold the Shema in their hearto how can you make it unavoidable for them?back to Deuteronomy- let's read this together- Deuteronomy 6.4-54 “Hear, O Israel: Yahweh our God, Yahweh is one. 5 You shall love Yahweh your God with all your heart and with all your soul and with all your might.then it continues ‏ וְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם עַל־לְבָבֶֽךָ׃‎  ‏וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃ Deuteronomy 6.6-76 And these words that I command you today shall be on your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. - on your heart: cherished, inside you, unforgettable - teach diligently = שִׁנֵן repeat, recite again and againo the command to is to say these words over and over, repeat, repeat, repeato when you sito when you walko when you lie downo when you rise- the Shema was God's brilliant idea to ensure his people passed on their beliefs to the next generation- especially when that belief (monotheism) goes against what every other tribe and people and nation around them believe ‎ ‏וּקְשַׁרְתָּ֥ם לְא֖וֹת עַל־יָדֶ֑ךָ וְהָי֥וּ לְטֹטָפֹ֖ת בֵּ֥ין עֵינֶֽיךָ׃‎ Deuteronomy 6.8You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.- this is called tefillin- Jewish prayer- literally place these words, the shema, on their head and bind them on their hand every single day!- video 1: cave in western wall in Jerusalem- video 2: western wall in Jerusalem- this physical act ensured the people would remember  ‏וּכְתַבְתָּ֛ם עַל־מְזוּזֹ֥ת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃ Deuteronomy 6.9You shall write them on the doorposts of your house and on your gates.- mezuzah - upon entry you touch the mezuzah then kiss your fingers think about how God designed this whole shema system so they would remember- put together a super simple creedo Yahweh our God; Yahweh is oneo Love him with all heart, all soul, all strengtho commanded them to obsessively repeat these words in the house on the road when they lie down when they rise up constantly muttering to themselves and their children, repeat, repeat, repeato then told them to wear the scripture bind it on your hand bind it on your head between your eyeso then told them to put the creed on their village gate as well as on their door post- now, it's true the Israelite people wandered into idol worship, especially during the time of the kings- but, they came back and for the last 2500 years, they've been faithful to this daystory about reuniting children after Nazis fell- In 1945, Rabbi Eliezer Silver was sent to Europe to help reclaim Jewish children who had been hidden during the Holocaust with non-Jewish families. How was he able to discover the Jewish children? He would go to gatherings of children and loudly proclaim Shema Yisrael – "Hear O Israel, the Lord our God, the Lord is One." Then he would look at the faces of the children for those with tears in their eyes – those children whose distant memory of being Jewish was their mothers putting them to bed each night and saying the Shema with them. - thousands of years later, mothers are still saying the shema with their children at bed time!o wow.God used all kinds of other ways to get the people to remember- annual Passover meal is to remember how God delivered them from Egypt (Ex 12.25-27; 13.3)- annual feast of booths was to remember how they lived in tents after they left Egypt before they entered the promised land- they also wore tassels on the corners of their garmentso Numbers 15.37–39 37 The LORD said to Moses, 38 “Speak to the people of Israel, and tell them to make tassels on the corners of their garments throughout their generations, and to put a cord of blue on the tassel of each corner. 39 And it shall be a tassel for you to look at and remember all the commandments of the LORD, to do them, not to follow after your own heart and your own eyes, which you are inclined to whore after.- even the weekly Sabbath (no work on Saturday) was to remind them that they had been slaves in Egypt and now they didn't have to work 7 days a week (Dt 5.15)- at one point God had Joshua set up a monument of stone, covering it in plaster, and have it inscribed with the commandments (Dt 27.8)What drove all of these physical and calendar reminders?- God was worried they would forget- let's pick it up in the next verse after the mezuzot- Deuteronomy 6.10-1510 “And when the LORD your God brings you into the land that he swore to your fathers, to Abraham, to Isaac, and to Jacob, to give you—with great and good cities that you did not build, 11 and houses full of all good things that you did not fill, and cisterns that you did not dig, and vineyards and olive trees that you did not plant—and when you eat and are full, 12 then take care lest you forget the LORD, who brought you out of the land of Egypt, out of the house of slavery. 13 It is the LORD your God you shall fear. Him you shall serve and by his name you shall swear. 14 You shall not go after other gods, the gods of the peoples who are around you— 15 for the LORD your God in your midst is a jealous God—lest the anger of the LORD your God be kindled against you, and he destroy you from off the face of the earth.- Deuteronomy 4.23Take care, lest you forget the covenant of the LORD your God, which he made with you, and make a carved image, the form of anything that the LORD your God has forbidden you.- Deuteronomy 8.11 “Take care lest you forget the LORD your God by not keeping his commandments and his rules and his statutes, which I command you today What does this have to do with you, today?- no longer under the Jewish law- though you have freedom in Christ to do any of it that you would like- if you wanna buy some tefillin and a mezuzah, that's not going to hurt- so, I'm not trying to put you under the law- but, I want you to ask the question, what can you do to remember?We live in an age that is secular and antagonistic to our faith- if you do nothing, you'll forget to pray- if you do nothing, you'll forget to read your bible- if you do nothing, you'll forget to teach your kids- if you do nothing, you'll forget what you know- your faith will slowly, gently, fizzle out and dieso what are you going to do?- how can you remember?- this is a key to staying grounded- remember Psalm 42.3–63 My tears have been my food day and night, while they say to me all the day long, “Where is your God?” 4 These things I remember, as I pour out my soul: how I would go with the throng and lead them in procession to the house of God with glad shouts and songs of praise, a multitude keeping festival. 5 Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation 6 and my God. My soul is cast down within me; therefore I remember you from the land of Jordan and of Hermon, from Mount Mizar. how can you remember?- what annual, monthly, weekly, and daily customs can you take advantage of to remember?here are some suggestions- read the bible daily- I hang a cross from my rearview mirror so when I drive I see it- artwork in the house- Christian t-shirts- Christian music- reciting memorized scripture- follow Christian content creators on social media- events- weekly Sunday service- mid-week fellowship- classes‘cause in the end God won't forgetDeuteronomy 4.31For the LORD your God is a merciful God. He will not leave you or destroy you or forget the covenant with your fathers that he swore to them.

I come to my garden, my sister, my bride;I gather my myrrh with my spice,I eat my honeycomb with my honey,I drink my wine with my milk.Eat, friends, drink,And be drunk with love.The Song of Songs is a work of lyric poetry which is notably and undeniably erotic in focus. And yet it has also been a key religious text within both Judaism and Christianity, and has been read and commented upon for thousands of years within those contexts. Chris and Suzanne read this poetry both within and without these traditions of interpretations — and also luxuriate in its intensity (and spiciness).SHOW NOTES.The Song of Songs is part of the Hebrew Bible and the Christian Bible, and is available in many translations. Chris was primarily looking at the Jewish Publication Society translation; Suzanne at the Revised Standard Version.Our episodes on Walt Whitman, the allegorical Conference of the Birds, and Times Square Red, Times Square Blue.Bernard of Clairvaux: Commentary on the Song of Songs.Alain of Lille's commentary, Elucidatio in Cantica Canticorum, doesn't seem to be easily available in English, but here's the Latin.Rupert of Deutz's Commentaria in Cantica Canticorum also doesn't seem to have been translated into English.Next: Boethius: The Consolation of Philosophy.

Ariella introduces Emma to Torah studies in this episode's dive into academy award-winning animated feature The Prince of Egypt and the many-times-translated Book of Exodus that inspired it. Spoiler alert: it's good! Join them as they talk about animation as a medium, big frogs, how brutal the story is while staying PG, and why Hollywood needed to make Moses hot. Content warnings for The Book of Exodus and The Prince of Egypt include: slavery, antisemitism, infanticide, deaths of children, murder, discussion of religion, and realizing your whole life has been a lie. The translation of Exodus used for this episode can be found at: https://www.sefaria.org/Exodus.1.1?ven=The_Contemporary_Torah,_Jewish_Publication_Society,_2006&lang=bi&aliyot=0 The article Emma quotes can be found at: https://web.archive.org/web/20030329004351/http://assistnews.net/strategic/s0000023.htm You can find Emma on twitter @ematsca, Ariella @AriShua36, and the show @UnselectPod. Unnatural Selection is a part of the Moonshot Podcast Network. The music for this show was commissioned from and composed by Jake Loranger. You can find more of his music at https://amaranthine.bandcamp.com/

Episode: In this episode, Dr. Malka Z. Simkovich takes us on an exciting tour of Second Temple Literature, giving us a sense of the stories, personalities, and history that shaped this […] The post Malka Z. Simkovich – Discovering Second Temple Literature first appeared on OnScript.

Episode: In this episode, Dr. Malka Z. Simkovich takes us on an exciting tour of Second Temple Literature, giving us a sense of the stories, personalities, and history that shaped this […] The post Malka Z. Simkovich – Discovering Second Temple Literature first appeared on OnScript.

Angels: we can't get enough of them. Learn all about angels in Judaism as we discuss all the basics for the last big episode of the year! https://etzion.org.il/en/philosophy/great-thinkers/ramban/vayera-angels-and-prophecy Henoch, C. J. "THE RELIGIOUS THOUGHT OF NACHMANIDES — FROM HIS EXEGESIS OF THE MITZVOT." Tradition: A Journal of Orthodox Jewish Thought, vol. 11, no. 1, 1970, pp. 64–83. JSTOR, http://www.jstor.org/stable/23256305. Accessed 10 Aug. 2022. The Encyclopedia of Jewish Myth, Magic, and Mysticism, by Rabbi Geoffrey W. Dennis A Gathering of Angels: Angels in Jewish Life and Literature; Morris B. Margolies https://www.myjewishlearning.com/article/angels/ https://www.sefaria.org/Genesis.3.24?ven=The_Contemporary_Torah,_Jewish_Publication_Society,_2006&lang=bi&with=Commentary&lang2=en https://www.jewishvirtuallibrary.org/angels-and-angelology-2 https://www.chabad.org/library/article_cdo/aid/678751/jewish/Do-Jews-Believe-in-Guardian-Angels.htm https://www.jewishvirtuallibrary.org/jewish-bedtime-prayers Ascending Jacob's Ladder: Jewish Views of Angels, Demons, and Evil Spirits. Rabbi Ronald H. Isaacs https://www.chabad.org/library/article_cdo/aid/3825092/jewish/What-Are-Archangels.htm#footnote2a3825092 https://www.chabad.org/library/article_cdo/aid/692875/jewish/What-Are-Angels.htm https://www.betemunah.org/angels.html https://www.thetorah.com/article/the-seraphim --- Send in a voice message: https://anchor.fm/jewitches/message Support this podcast: https://anchor.fm/jewitches/support

Angels: we can't get enough of them. Learn all about angels in Judaism as we discuss all the basics for the last big episode of the year! https://etzion.org.il/en/philosophy/great-thinkers/ramban/vayera-angels-and-prophecy Henoch, C. J. "THE RELIGIOUS THOUGHT OF NACHMANIDES — FROM HIS EXEGESIS OF THE MITZVOT." Tradition: A Journal of Orthodox Jewish Thought, vol. 11, no. 1, 1970, pp. 64–83. JSTOR, http://www.jstor.org/stable/23256305. Accessed 10 Aug. 2022. The Encyclopedia of Jewish Myth, Magic, and Mysticism, by Rabbi Geoffrey W. Dennis A Gathering of Angels: Angels in Jewish Life and Literature; Morris B. Margolies https://www.myjewishlearning.com/article/angels/ https://www.sefaria.org/Genesis.3.24?ven=The_Contemporary_Torah,_Jewish_Publication_Society,_2006&lang=bi&with=Commentary&lang2=en https://www.jewishvirtuallibrary.org/angels-and-angelology-2 https://www.chabad.org/library/article_cdo/aid/678751/jewish/Do-Jews-Believe-in-Guardian-Angels.htm https://www.jewishvirtuallibrary.org/jewish-bedtime-prayers Ascending Jacob's Ladder: Jewish Views of Angels, Demons, and Evil Spirits. Rabbi Ronald H. Isaacs https://www.chabad.org/library/article_cdo/aid/3825092/jewish/What-Are-Archangels.htm#footnote2a3825092 https://www.chabad.org/library/article_cdo/aid/692875/jewish/What-Are-Angels.htm https://www.betemunah.org/angels.html https://www.thetorah.com/article/the-seraphim --- Send in a voice message: https://anchor.fm/jewitches/message Support this podcast: https://anchor.fm/jewitches/support

Today I talked to Elliott Rabin about his book The Biblical Hero: Portraits in Nobility and Fallibility (Jewish Publication Society, 2020). Approaching the Bible in an original way—comparing biblical heroes to heroes in world literature—Rabin addresses a core biblical question: What is the Bible telling us about what it means to be a hero? Focusing on the lives of six major biblical characters—Moses, Samson, David, Esther, Abraham, and Jacob—Rabin examines their resemblance to hero types found in (and perhaps drawn from) other literatures and analyzes why the Bible depicts its heroes less gloriously than do the texts of other cultures. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Today I talked to Elliott Rabin about his book The Biblical Hero: Portraits in Nobility and Fallibility (Jewish Publication Society, 2020). Approaching the Bible in an original way—comparing biblical heroes to heroes in world literature—Rabin addresses a core biblical question: What is the Bible telling us about what it means to be a hero? Focusing on the lives of six major biblical characters—Moses, Samson, David, Esther, Abraham, and Jacob—Rabin examines their resemblance to hero types found in (and perhaps drawn from) other literatures and analyzes why the Bible depicts its heroes less gloriously than do the texts of other cultures. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. 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

Today I talked to Elliott Rabin about his book The Biblical Hero: Portraits in Nobility and Fallibility (Jewish Publication Society, 2020). Approaching the Bible in an original way—comparing biblical heroes to heroes in world literature—Rabin addresses a core biblical question: What is the Bible telling us about what it means to be a hero? Focusing on the lives of six major biblical characters—Moses, Samson, David, Esther, Abraham, and Jacob—Rabin examines their resemblance to hero types found in (and perhaps drawn from) other literatures and analyzes why the Bible depicts its heroes less gloriously than do the texts of other cultures. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Today I talked to Elliott Rabin about his book The Biblical Hero: Portraits in Nobility and Fallibility (Jewish Publication Society, 2020). Approaching the Bible in an original way—comparing biblical heroes to heroes in world literature—Rabin addresses a core biblical question: What is the Bible telling us about what it means to be a hero? Focusing on the lives of six major biblical characters—Moses, Samson, David, Esther, Abraham, and Jacob—Rabin examines their resemblance to hero types found in (and perhaps drawn from) other literatures and analyzes why the Bible depicts its heroes less gloriously than do the texts of other cultures. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Today I talked to Elliott Rabin about his book The Biblical Hero: Portraits in Nobility and Fallibility (Jewish Publication Society, 2020). Approaching the Bible in an original way—comparing biblical heroes to heroes in world literature—Rabin addresses a core biblical question: What is the Bible telling us about what it means to be a hero? Focusing on the lives of six major biblical characters—Moses, Samson, David, Esther, Abraham, and Jacob—Rabin examines their resemblance to hero types found in (and perhaps drawn from) other literatures and analyzes why the Bible depicts its heroes less gloriously than do the texts of other cultures. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Today is the 17th of Nissan, the day in history, on the Jewish calendar that Yeshua rose from the dead! Join guest speaker, Jonathan from the podcast https://podcasts.apple.com/us/podcast/two-messianic-jews/id1517256758 (Two Messianic Jews), as he explains why he is still a Messianic Jew given a very difficult objection he received in a conversation from an Orthodox rabbi concerning Yeshua's resurrection. Let this message strengthen your faith in Yeshua!  https://www.sefaria.org/Deuteronomy.13.2?ven=The_Contemporary_Torah,_Jewish_Publication_Society,_2006&vhe=Miqra_according_to_the_Masorah&lang=en&with=all&lang2=en (Deut. 13.2-6); https://www.sefaria.org/Exodus.4.28?ven=The_Contemporary_Torah,_Jewish_Publication_Society,_2006&vhe=Miqra_according_to_the_Masorah&lang=en&with=all&lang2=en (Exod. 4.28-31); https://www.sefaria.org/Exodus.7.22?ven=The_Contemporary_Torah,_Jewish_Publication_Society,_2006&vhe=Miqra_according_to_the_Masorah&lang=en&with=all&lang2=en (Exod. 7.22); https://www.bible.com/bible/2016/DEU.18.21-22.NRSV (Deut. 18.21-22); https://www.bible.com/bible/2016/MAT.12.22-24.NRSV (Matt. 12.22-24); https://www.bible.com/bible/314/MAT.12.38-40.TLV (Matt. 12.38-40); https://www.sefaria.org/I_Samuel.2.3?ven=Tanakh:_The_Holy_Scriptures,_published_by_JPS&vhe=Miqra_according_to_the_Masorah&lang=en (1 Sam. 2.2-6) https://bethhallel.org/contact-us (Prayer Requests) or send an email to info@bethhallel.org https://bethhallel.org/?fbclid=IwAR3QzlKyfeh_ovjCz1OC1V4J2fyv5CNE7zEUsAkcZM0zBUXNLqeJF6M9Oi4 (CBH Website) https://www.paypal.com/donate/?cmd=_s-xclick&hosted_button_id=FBVL4JZH8HVS4&fbclid=IwAR2MB7yq6Zkq-ZNvwnw8Yz6z0crcMmGPpKhqIDD4w3sr5fXDBE0qOr1C5cM (Donate) https://www.youtube.com/channel/UC7EfRTmLFyvapAVb7q64PoA (YouTube Channel)

The biblical commentaries known as Miqra'ot Gedolot have inspired and educated generations of Hebrew readers. Now, with the five volumes of the acclaimed English edition of Miqra'ot Gedolot, The Commentators' Bible—Genesis, Exodus, Leviticus, Numbers, Deuteronomy—the voices of Rashi, Ibn Ezra, Nachmanides, Rashbam, Abarbanel, Kimhi, and other medieval Bible commentators come alive, speaking in a contemporary English translation annotated and explicated for lay readers. Join us as we speak with Michael Carasik, editor of The Commentators' Bible! Dr. Michael Carasik teaches biblical Hebrew at the University of Pennsylvania, and is the weekday Torah reader at Historic Congregation Kesher Israel in Center City Philadelphia. He received his Ph.D. in Bible and the Ancient Near East from Brandeis University, and has taught at various universities. He is the compiler and translator of the JPS Miqra'ot Gedolot Commentators' Bible series and, in addition to numerous articles, is also author of Theologies of the Mind in Biblical Israel and The Bible's Many Voices. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The biblical commentaries known as Miqra'ot Gedolot have inspired and educated generations of Hebrew readers. Now, with the five volumes of the acclaimed English edition of Miqra'ot Gedolot, The Commentators' Bible—Genesis, Exodus, Leviticus, Numbers, Deuteronomy—the voices of Rashi, Ibn Ezra, Nachmanides, Rashbam, Abarbanel, Kimhi, and other medieval Bible commentators come alive, speaking in a contemporary English translation annotated and explicated for lay readers. Join us as we speak with Michael Carasik, editor of The Commentators' Bible! Dr. Michael Carasik teaches biblical Hebrew at the University of Pennsylvania, and is the weekday Torah reader at Historic Congregation Kesher Israel in Center City Philadelphia. He received his Ph.D. in Bible and the Ancient Near East from Brandeis University, and has taught at various universities. He is the compiler and translator of the JPS Miqra'ot Gedolot Commentators' Bible series and, in addition to numerous articles, is also author of Theologies of the Mind in Biblical Israel and The Bible's Many Voices. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu 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

The biblical commentaries known as Miqra'ot Gedolot have inspired and educated generations of Hebrew readers. Now, with the five volumes of the acclaimed English edition of Miqra'ot Gedolot, The Commentators' Bible—Genesis, Exodus, Leviticus, Numbers, Deuteronomy—the voices of Rashi, Ibn Ezra, Nachmanides, Rashbam, Abarbanel, Kimhi, and other medieval Bible commentators come alive, speaking in a contemporary English translation annotated and explicated for lay readers. Join us as we speak with Michael Carasik, editor of The Commentators' Bible! Dr. Michael Carasik teaches biblical Hebrew at the University of Pennsylvania, and is the weekday Torah reader at Historic Congregation Kesher Israel in Center City Philadelphia. He received his Ph.D. in Bible and the Ancient Near East from Brandeis University, and has taught at various universities. He is the compiler and translator of the JPS Miqra'ot Gedolot Commentators' Bible series and, in addition to numerous articles, is also author of Theologies of the Mind in Biblical Israel and The Bible's Many Voices. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Dr. Ellen Frankel served for eighteen years as Editor in Chief and CEO of The Jewish Publication Society.  She received her B.A. from the University of Michigan and her Ph.D. in Comparative Literature from Princeton.   She is the author of eleven books, including The Classic Tales; The Encyclopedia of Jewish Symbols; The Five BooksContinue reading "Stories From Around The World"

The Haftarah portion for Ki Tetzei (Isaiah 54:1–10) narrated in English by Ronald Guttman. Note: in some years when Rosh Hodesh Ellul falls on Shabbat Re'eh, many congregations read the haftarah for Re'eh along with this haftarah on Shabbat morning.Questions for Discussion: In this haftarah of reconciliation, the prophet assures the people that they will no longer feel shame or disgrace. • How have shame and humiliation hurt relationships with people you care about? • What would it take to address that shame and heal? • What roles do shame and humiliation play in national and international conflicts? • What can you do to bring more dignity and respect into our world? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Shabbat Bereishit narrated in English by Ronald Guttman. Isaiah 42:5–43:10 Questions for Discussion: • The prophet rails against the people's lack of awareness that God is not only created all, but continues to be ever-present and involved in the world. When, if ever do you sense God's presence? Do you think that awareness is a choice? Would a consistent, conscious sense of God being among us cause you to behave differently? How? • Isaiah reminds us that we are God's witnesses - not just by talking about God, but by actions and character that lead others to sense God's presence through us. What behaviors and ways of being do you think “witness God”? Who embodies those traits today? • In interpreting the Divine message, Isaiah chose to use blindness and deafness as metaphors for ignorance and intransigence. Today we reject such ableist metaphors as hurtful, contributing to negative stereotypes about the disabled. One of the primary ways we "witness" God is through the gift of speech - what other common expressions and metaphors cause damage, and need to be rethought in order to better express God's vision? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Shabbat Hol Hamoed Sukkot (Ezekiel 38:18-39:16) narrated in English by Ronald Guttman.Questions for Discussion: Ezekiel's apocalyptic vision of the end of days is accompanied by images of terrible violence. • Does all significant transformation inevitably involve trauma, violence and loss? If so, what sustains us through such turbulent times? • Can you imagine a more peaceful model of transformational change? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Ha'azinu (II Sam. 22:1-51) narrated in English by Ronald Guttman.Questions for Discussion: In praising God for saving him, David sees his salvation as a reward for his own righteousness. In times of difficulty, we often feel unfairly wronged, and question whether indeed there is justice in the world. But when we prosper or have been spared or vindicated, we often attribute our success or victory to our own merit. • How do we keep a genuine sense of vindication and justice having prevailed from sliding into self-righteousness and self-congratulation? • What role does gratitude and prayer have in modulating our natural inclination to take sole credit for our victories? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Shabbat Shuvah (Hosea 14:2-10; Micah 7:18-20; Joel 2:15-27) narrated in English by Ronald Guttman. Questions for Discussion: The prophet Hosea focuses on words as an essential part of teshuvah (return, repentance), generally interpreted to refer specifically to confession aloud. • Beyond the formal text of the confession, what do you personally need to confess to during this week between Rosh Hashanah and Yom Kippur? • What truths about yourself have you resisted articulating, even to yourself? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation. Subscribe to Both/And: https://www.spreaker.com/show/3082069/episodes/feed (iTunes: https://itunes.apple.com/us/podcast/both-and/id1434753985)

The Haftarah portion for Nitzavim (Isaiah 61:10–63:9) narrated in English by Ronald Guttman. Questions for Discussion: The prophet portrays God as reflecting back on a period of God's own anger, and the damage it caused. • As we prepare for Rosh Hashanah and Yom Kippur, when were you angry in a destructive way, that you now regret? • Can you make amends and repair what you damaged? How? • Were there times your anger was productive or necessary? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Ki Tavo (Isaiah 60:1-22) narrated in English by Ronald Guttman. Questions for Discussion: The prophet envisions a complete reversal for the people Israel, in which the oppressors shall become subservient to those they once oppressed. • How does this kind of turning of the tables assist in the process of reconciliation? How does it get in the way? • When have you felt the desire for someone to receive their comeuppance? • If you were able to make that happen, would you do it? Why or why not? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Shofetim (Isaiah 51:12 – 52:12) narrated in English by Ronald Guttman. Questions for Discussion: The prophet offers a message of hope to a people seemingly in despair, adjuring the people to rouse themselves, awaken, and arise. • What gives you hope when you are downcast, and inspires you to act when you feel despair? • What can you do to inspire others? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Re'eh (Isaiah 54:11–55:5) narrated in English by Ronald Guttman. Note: in some years, including 5778, when Rosh Hodesh Ellul falls on Shabbat Re'eh, many congregations read the haftarah for Rosh Hodesh on Shabbat morning, and this haftarah is deferred and read together with the fifth haftarah of consolation two weeks later.Questions for Discussion: This third haftarah of consolation and comfort contains a beautiful promise of a society established on righteousness, and consequently free of oppression, fear and ruin. • In what ways is our current society established on righteousness, and where and how is righteousness lacking? • What do we suffer from as a result of lack of righteousness in our foundations? How would we be freer if we were to address our failings? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Eikev (Isaiah 49:14-51:3) narrated in English by Ronald Guttman. Questions for Discussion: The haftarah begins with the people's sense of having been abandoned by God, while God complains of calling to the people and being ignored. • When in your life might you have ignored or simply failed to see sources of comfort or help? /p>• What solutions and opportunities are we as a society missing? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Va'et-hannan (Isaiah 40:1-26) narrated in English by Ronald Guttman. Questions for Discussion: This Shabbat takes its name from this special haftarah, which begins Nahamu, nahamu—Comfort, oh comfort, My people. It marks the beginning of seven weeks of comfort (culminating in the High Holy Days) in which the relationship between God and the people Israel—strained almost to breaking on Tisha Be'av—is rebuilt. • Who and what do you turn to when you need comfort? • Which comforts are temporary and shallow, and what offers lasting and deep reassurance? • Focusing on matters of transcendent and ultimate meaning can be unsettling and challenging; how can it also offer comfort? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Devarim (Isaiah 1:1-27) narrated in English by Ronald Guttman. Questions for Discussion: Second only to Tisha Be'av itself, this haftarah represents the near low point in the relationship between God and the people Israel, who have sunk to the level of Sodom and Gomorrah and are near destruction. Although the people seem to be very committed to worship, their very worship disgusts God because of the prevalence of injustice, abuse of or indifference to the vulnerable, greed, and theft in the larger society. • To what extent has “piety” become divorced from justice in today's society? • Given this passage, how do you think Isaiah would respond to being told that clergy should not get involved in social policy and politics? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Balak (Micah 5:6-6:8) narrated in English by Ronald Guttman. Questions for Discussion: This week's haftarah concludes with the famous formulation of what it is that God demands of us: “Only to do justice, to love goodness, and to walk modestly with your God.” Anyone who has ever tried to live by this injunction knows that it's straightforward simplicity masks great complexity; the just path is not always self-evident, and “walking with God” often requires not only modesty but great self-confidence, sometimes even chutzpah. At the same time, we can sometimes get so overwhelmed or confused by complexity that we can make poor decisions, or get mired in inaction. • When do you find yourself resorting to reductionism and oversimplification, such that you need to be reminded of nuance? • When do you find yourself so lost in complexity, that simple straightforward reminders such as this are essential? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Hukkat (Judges 11:1-33) narrated in English by Ronald Guttman. Questions for Discussion: In this very troubling story, Yiftah foolishly vows in a moment of vulnerability that if God rescues him, he will offer as a burnt offering whatever comes out of his house when he returns home safely. Later in the narrative, we learn that it is daughter who emerges from the house. • In addition to being a horrific example of the dangers and abuses of patriarchal power, the story might also cause us to think about other ways in which we put our loved ones at risk because of our own fears. What examples can you think of? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Korah (1 Sam. 11:14-12:22) narrated in English by Ronald Guttman. Questions for Discussion: Samuel makes clear to the people that although God has acceded to their request for a king, their desire for a king is ill-advised. • Why do you think the people insisted on a king despite God's warnings? • What causes people today to yearn for authoritarian leadership, despite the risks and dangers? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Shelah Lekha (Joshua 2:1-24) narrated in English by Ronald Guttman. Questions for Discussion: This story contains an unlikely hero; it is not only a woman who saves the spies sent by Joshua, but a "zonah" (a harlot or prostitute). • Why do you think the narrative chooses an outsider—and specifically someone who is generally subject to moral condemnation—to play this role? • How can we be more open to the potentially redemptive contributions of people we tend to exclude, or judge harshly? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.

The Haftarah portion for Beha'alotekha (Zech. 2:14–4:7) narrated in English by Ronald Guttman. Questions for Discussion: This haftarah reminds us that physical strength and power are very limited tools when compared to the Divine spirit. • What do you see in our world that is more potent that physical strength and worldly power? • Might those things be what we mean by God's spirit? JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.