Hope was personified in Greek mythology as Elpis[2]. When Pandora opened Pandora's Box, she let out all the evil except one: hope. It may be worthy to note that in the story, hope is in effect far more potent than any of the major evils, which include lust and envy. One man loves Hope because of her beauty, smile, and personality. In some faiths and religions of the world, hope plays a very important role. Hope can be passive in the sense of a wish, or active as a plan or idea, often against popular belief, with persistent, personal action to execute the plan or prove the idea. Consider a prisoner of war who never gives up hope for escape and, against the odds, plans and accomplishes this. By contrast, consider another prisoner who simply wishes or prays for freedom, but without genuine hope, or another who gives up all hope of freedom.'
In Human, All Too Human, philosopher Friedrich Nietzsche argued that "Zeus did not want man to throw his life away, no matter how much the other evils might torment him, but rather to go on letting himself be tormented anew. To that end, he gives man hope. In truth, it is the most evil of evils because it prolongs man's torment." Emily Dickinson wrote in a poem that "'Hope' is the thing with feathers-- / That perches in the soul--." Ernst Bloch in "Principle of Hope" (1986) traces the human journey for a wide range of utopias. Bloch locates utopian projects not only in the social and political realms of the well-known utopian theorists (Marx, Hegel, Lenin) but also in a multiplicity of technical, architectural, geographical utopias, and in multiple works of art (opera, literature, music, dance, film). For Bloch hope permeates everyday life and it is present in countless aspects of popular culture phenomenon such as jokes, fairy tales, fashion or images of death. In his view Hope remains in the present as an open setting of latency and tendencies.
Martin Seligman in his book Learned Optimisms (1990) strongly criticizes the role of Catholic churches in the promotion of the idea that the individual has little chance or hope of affecting his or her life. He acknowledges that the social and cultural conditions, such as serfdom and the caste system weighed heavily against the freedom of folks to change the social circumstances of their lives. In his book What You Can Change and What You Can't, he is careful to outline the extent that people can hold out hope for personal action to change some of the things that affect their lives.
In psychology, hope is normally considered to involve two components; (1) agency, involving the expectancy of positive outcomes, and (2) pathways, involving the ability to see how those positive outcomes can be reached.[3] Hope is important to both well-being and educational performance; people low in hope are more likely to be anxious and depressed,[3] and a recent longitudinal study showed that college students who were low in hope in their first year attained worse degree results three years later, even after controlling for intelligence, other personality traits, and previous performance.[4]
יום רביעי, 30 במרץ 2011
shalom expressions
The word "shalom" can be used for all parts of speech; as a noun, adjective, verb, and as an adverb. It categorizes all shaloms. The word shalom is used in a variety of expressions and contexts in Hebrew speech and writing:
* Shalom aleichem (שָׁלוֹם עֲלֵיכֶם; "well-being be upon you" or "may you be well"), this expression is used to greet others and is a Hebrew equivalent of "hello". Also, for example; "shabat shalom!" The appropriate response to such a greeting is "upon you be well-being" ( עֲלֵיכֶם שָׁלוֹם, aleichem shalom). This is a cognate of the Arabic Assalamu alaikum. On Erev Shabbat (Sabbath eve), Jewish people have a custom of singing a song which is called Shalom aleichem, before the Kiddush over wine of the Shabbat dinner is recited.
* In the Gospels, Jesus often uses the greeting "Peace be unto you," a translation of shalom aleichem.
* Shalom by itself is a very common abbreviation and it is used in Modern Israeli Hebrew as a greeting, to which the common reply is, Shalom, Shalom. It is also used as a farewell. In this way it is similar to the Hawaiian aloha, the (rather old-fashioned) English good evening and the Indian namaste. Also in Israel, especially among secular people, "bye" (English) and "yallah bye" (a mixture of Arabic and English) is popular. Shalom is also used by Jewish people around the world, and even by many non-Jewish people.
* Shabbat shalom (שַׁבָּת שָׁלוֹם) is a common greeting used on Shabbat. This is most prominent in areas with Mizrahi, Sephardi, or modern Israeli influence. Many Ashkenazi communities in the Jewish diaspora use Yiddish Gut shabbes in preference or interchangeably.
* Ma sh'lom'cha (מַה שְׁלוֹמְךָ; "what is your well-being/peace?") is a Hebrew equivalent of the English "how are you?". This is the form addressed to a single male. The form for addressing a single female is Ma sh'lomech? For addressing several females, Ma sh'lomchen? For a group of males or a mixed-gender group, Ma sh'lomchem?
* Alav hashalom (עַלָיו הַשָּׁלוֹם; "upon him is peace") is a phrase used in some Jewish communities, especially Ashkenazi ones, after mentioning the name of a deceased respected individual.
* Oseh shalom is the part of a passage commonly found as a concluding sentence in much Jewish liturgy (including the birkat hamazon, kaddish and personal amidah prayers). The full sentence is עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הוּא יַעֲשֶׂה שָׁלוֹם עַלֵינוּ, וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן (Oseh shalom bimromav, hu ya'aseh shalom aleynu, ve'al kol Yisrael ve'imru amen), which translates to English as "He who makes peace in His heights may He make peace upon us and upon all Israel; and say, Amen."
* The word Shalom is widely used in popular Israeli songs such as "In Our Garden," "Ratziti Sheteda," and "Shalom Chaverim."
* U.S. President Bill Clinton ended his eulogy for Yitzhak Rabin with the words Shalom, chaver (Goodbye, friend).
Related words in Modern Hebrew include l'shalem (לְשַׁלֵּם), "to pay" and shalem (שָׁלֵם), "complete".
* Shalom aleichem (שָׁלוֹם עֲלֵיכֶם; "well-being be upon you" or "may you be well"), this expression is used to greet others and is a Hebrew equivalent of "hello". Also, for example; "shabat shalom!" The appropriate response to such a greeting is "upon you be well-being" ( עֲלֵיכֶם שָׁלוֹם, aleichem shalom). This is a cognate of the Arabic Assalamu alaikum. On Erev Shabbat (Sabbath eve), Jewish people have a custom of singing a song which is called Shalom aleichem, before the Kiddush over wine of the Shabbat dinner is recited.
* In the Gospels, Jesus often uses the greeting "Peace be unto you," a translation of shalom aleichem.
* Shalom by itself is a very common abbreviation and it is used in Modern Israeli Hebrew as a greeting, to which the common reply is, Shalom, Shalom. It is also used as a farewell. In this way it is similar to the Hawaiian aloha, the (rather old-fashioned) English good evening and the Indian namaste. Also in Israel, especially among secular people, "bye" (English) and "yallah bye" (a mixture of Arabic and English) is popular. Shalom is also used by Jewish people around the world, and even by many non-Jewish people.
* Shabbat shalom (שַׁבָּת שָׁלוֹם) is a common greeting used on Shabbat. This is most prominent in areas with Mizrahi, Sephardi, or modern Israeli influence. Many Ashkenazi communities in the Jewish diaspora use Yiddish Gut shabbes in preference or interchangeably.
* Ma sh'lom'cha (מַה שְׁלוֹמְךָ; "what is your well-being/peace?") is a Hebrew equivalent of the English "how are you?". This is the form addressed to a single male. The form for addressing a single female is Ma sh'lomech? For addressing several females, Ma sh'lomchen? For a group of males or a mixed-gender group, Ma sh'lomchem?
* Alav hashalom (עַלָיו הַשָּׁלוֹם; "upon him is peace") is a phrase used in some Jewish communities, especially Ashkenazi ones, after mentioning the name of a deceased respected individual.
* Oseh shalom is the part of a passage commonly found as a concluding sentence in much Jewish liturgy (including the birkat hamazon, kaddish and personal amidah prayers). The full sentence is עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הוּא יַעֲשֶׂה שָׁלוֹם עַלֵינוּ, וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן (Oseh shalom bimromav, hu ya'aseh shalom aleynu, ve'al kol Yisrael ve'imru amen), which translates to English as "He who makes peace in His heights may He make peace upon us and upon all Israel; and say, Amen."
* The word Shalom is widely used in popular Israeli songs such as "In Our Garden," "Ratziti Sheteda," and "Shalom Chaverim."
* U.S. President Bill Clinton ended his eulogy for Yitzhak Rabin with the words Shalom, chaver (Goodbye, friend).
Related words in Modern Hebrew include l'shalem (לְשַׁלֵּם), "to pay" and shalem (שָׁלֵם), "complete".
Sabata
The Virginia Brothers, a team of acrobats, along with a dozen of Stengel's henchmen, rob the town bank. The acrobat are able to jump into the banks uppermost window and kill all the guards. The robbers then load the town safe into a wagon and escape with 100,000 dollars.
Just as they leave the town, Sabata (Lee Van Cleef) rides in. Outside the town saloon, Carrincha has been tossed into the street for not having any money. Seeing his friend Alley Cat, Carrincha yells at him, and starts to rant about how dull civilian life is, then seeing Sabata (whom he does not know), continues about how his Civil War medal couldn't even be traded for a bottle of whiskey.
Sabata, sympathetic, takes out a silver dollar and tosses it into Carrincha's hand. Carrincha happily re-enters the saloon and buys a drink. Sabata enters the saloon, and notices that an old man is being cheated out of his money in a dice game. Drawing his pistol, he blows apart the dice, saying that they are loaded. A man, eating dinner across the saloon starts to stand up, but Sabata aims at him and orders him to sit down.
Turning back to the dice game, Sabata reaches into his pocket and pulls out a pair of non loaded dice, which he uses to win the old man his money back.
The man whom Sabata ordered to sit down starts to surreptitiously draw a gun, but Sabata quick-draws and blasts out the front legs of the chair which the man was sitting on, causing him to fall face first into his food. At that moment, Banjo starts to play a melody on his banjo. The man screams at him to stop, and Banjo complies, saying (with feigned innocence) that he thought the man liked music with his supper. Carrincha starts to boast that he once saw Sabata kill twenty men in ten seconds on a pitch black night.
A mortally wounded bank guard bursts into the saloon, tells everyone the bank's been robbed, and dies. Everyone panics, running to the bank. The local military commander will have to be told, and posse formed in the morning.
The robbers (minus the Virginia Brothers acrobats) are riding away from the town, when they notice Sabata is standing in their path, 6-700 yards ahead of them. Aiming a rifle at the robbers, Sabata yells at them to go back to the town. One of the robbers turns to a friend and says "There isn't a Winchester going that can shoot half that distance." before being shot and killed by Sabata. Sabata uses his rifle to kill six more robbers. He takes the wagon back to town.
In the morning, just as the military and posse are planning how to go about the manhunt, Sabata rolls in with the safe and the bodies of the robbers. Carrincha is impressed that Sabata killed seven people, but is dismayed that he accepted a lousy 5,000 dollars when he could have taken the entire 100,000 from the safe. Sabata replies that although it is lousy, it's legal.
Later, Sabata walks into the town's hotel and rents a room, tossing a coin onto the front desk. He encounters Banjo, whom he apparently knows. Banjo says that he can barely recognize Sabata, because he returned the safe.
While this occurs, Stengel discusses the robbery with Ferguson and O'Hara. O'Hara is scared that the dead robbers will be linked to them. He accuses Stengel of foolishness, revealing that the reason Stengel engineered the robbery was to get money to buy land, which will vastly increase in value when the railroad has to pay him for permission to lay tracks over it. O'Hara continues by saying that he is leaving the town for good. Stengel points his dart gun (concealed in a cane) at O'Hara and threatens to kill him if he leaves town. After O'Hara leaves, Stengel tells Ferguson that he sent his top henchman, Oswald, and some men to take care of the Virginia Brothers, who can be witnesses against him.
Oswald meets with the Virginia Brothers at their hideout so that he can pay them. However this a ruse, Oswald and his men double-crosses the Virginia Brothers and kills them. One of Oswald's underlings ask him what they should do about the Virginia Brothers' wagon, which was still in the town. Oswald said that he sent three men to take care of it.
In the town, Sabata is talking with Carrincha. He has deduced that acrobats were involved in the robbery (to get into the top window). The only acrobats in town are the Virginia Brothers, and they have mysteriously disappeared, leaving their wagon behind. As they discuss it, the three men come into town and start to leave with the wagon. Realizing that they are involved, Sabata yells at them to get away from the wagon. They resist, and Sabata kills them. Carrincha recognizes them as Stengel's men, which makes it all clear to Sabata.
Later that night, Oswald returns to Stengel's ranch (which is more akin to a military fort with guard everywhere) to tell him that the job is done. They meet in the Stengel's main room, which is a large room decorated with historical items. On both sides of the room, there are metal shields shaped to look like people, except with a hole where the heart should be.
Stengel, after being briefed, tells Oswald that now only he can link him to the robbery. Watching Stengel load a dueling pistol, Oswald realizes that he is going to be murdered. Drawing his revolver, Oswald retreats to one of the shields, while Stengel retreats to the other. Oswald fires a couple of rounds into Stengel's shield, but none go into the hole where the heart is. Stengel, on the other hand, fires one shot which goes through Oswald's hole, and into his chest, killing him.
Sabata, who had been watching the whole thing, fires a couple of rounds near him and then rides off into the night. Stengel, with a bunch of men, runs off onto his porch. Sabata, hidden in the night, calls out that he has the Virginia Brothers' wagon, which is evidence against him, and that if Stengel wants it back, it will cost 10,000 dollars.
Stengel tells Sabata that if he comes over, he'll get the money. Sabata has a separate wagon with a record player on it ride into the Stengel ranch unmanned. The record player gives off Sabata's voice prerecorded. Thinking that Sabata is in the wagon, Stengel and his men fire into it. However, the only thing inside is dynamite. When the wagon explodes, Sabata, still hidden in the night, calls out to Stengel and says that now the price is 20,000 dollars.
Sabata returns to the town and sits out on a porch, acting like he was there the entire time. Banjo comes out and commends Sabata on giving Stengel a run for his money. Sabata claims that he hasn't moved from his spot the whole night. Banjo replies that then he'd better keep his horse tied up, lest anyone think otherwise.
The next day, Banjo tells Sabata (for 200 dollars) that he has learned that Stengel has no intention of paying the 20,000.
Not long after Banjo's visit, four gunman raid Sabata's room. They fire at Sabata's reflection in a mirror. Sabata guns down three of the killers, then hunts down the fourth but allows him to live. Sabata tells Stengel that the price now is 30,000 dollars.
Stengel tells Ferguson that Sabata will never stop blackmailing them now, and that they need an outsider. Ferguson then hires a hitman named Sharky (whom Sabata kills).
In the saloon, Carrincha is attempting to pawn off his Civil War medal to Banjo, who won't take it (as worthless). Two more hitmen enter the saloon. While one holds the saloon patrons captive, the other goes up into Sabata's room. Sabata kills the first hitman, and the second is killed by Carrincha, for having called him a "lice-breeder".
The town's Catholic priest, Father Brown, has Sabata meet him to discuss his recent killing spree. When Sabata arrives, he meets an assassin disguised as Brown who has been hired by Stengel. During their conversation, he attempts to surreptitiously draw a gun hidden in a handkerchief. He stops, however, when Sabata offers him a bag of money in donation. When the paid killer pulls the bag away, a string connecting Sabata's hand to the trigger of Sabata's gun (which is hidden in the bag) pulls tight. The gun goes off, killing the would-be assassin. Sabata promptly get Stengel and tells him that now the price is 60,000 dollars. Stengel tells him that he'll have it tomorrow.
As Sabata walks away, Stengel desperately aims a rifle at Sabata's back, but stops when he notices that Banjo is watching him across the street.
Five men from Denver come into town looking for Banjo, who kills them with a rifle concealed in his banjo.
The next day, at the meeting place, Banjo attempts to kill Sabata, but Sabata shoots the rifle out of Banjo's hands. He demands to know how much Banjo was paid, and when Banjo doesn't answer, he fires three warning shots. Thinking that Sabata is out of bullets, Banjo dives for his rifle, which Sabata shoots away with a barrel hidden in the grip of his pistol.
Sabata asks how much Banjo will get for killing him. Banjo replies he was offered $100,000, the total amount of theft. Then he orders him to go. Ferguson, who watched the situation, also leaves.
Later, Stengel gives Banjo another chance to kill Sabata, warning him not to fail this time. Sabata suddenly appears, and Stengel immediately orders his men to pursue. The men follow Sabata through a canyon pass, who after reaching cover removes his costume, revealing he is in fact Alley Cat in Sabata's trademark black wardrobe.
Alley Cat is propelled above the pass when Sabata shoots a bag of rocks that land on a prepared seesaw Alley Cat stands on. Stengel’s men are then ambushed by Carrincha and Sabata. Triggering dynamite explosions, Sabata and Carrincha cause a landslide of rocks that trap Stengel's minions within the canyon pass, without any possibility of escape.
After that, Sabata, Carrincha, and Alley Cat and his friends prepare to raid the Stengel’s depleted ranch, using dynamite placed in strategic locations. During this operation, one of Stengel's men is killed and placed in a position to make it appear he has fallen asleep, which keeps the others from raising an alarm while Sabata, Carrincha, and Alley Cat work to lay their traps.
When the attack begins, Stengel runs inside his fort with his remaining men. Judge O'Hara, who has long harbored doubts about Stengel's strategy, sees that the battle may be lost and leaves the ranch.
Sabata and his friends enjoy the advantage of complete surprise. Many men are shot dead by Sabata and Carrincha, or killed by dynamite thrown by Alley Cat while they attempt to hold Sabata and Carrincha off with a Gatling gun.
Stengel and his few remaining followers take refuge in the house. Inside, they are dispatched by Carrincha and Sabata. Finally, Sabata comes face to face with Stengel, who being in the room where he earlier dispatched Oswald, believes he has the advantage of knowing how to win a duel (by shooting through the same hole from which he mortally wounded the hiding Oswald.)
Before shooting, Stengel made a mention about the superiority of men, saying that it lies in having the right final card. Sabata says he does not play, and fired a shot to the cane of Stengel. The cane is booby-trapped to fire a poison dart, and it shoots out and penetrates Stengel's chest, killing him.
Sabata and his friends go out, apparently victorious. Suddenly Banjo appears and shoots Sabata, grazing his neck. While Sabata rubs his wound, Banjo asks for the 100,000 dollars. Sabata explains it is in the bank, to be paid by Judge O'Hara's to save his reputation.
They agree to have a duel the next day in the town. Banjo fires before the countoff is over, thus gaining the drop on Sabata. He fires, and Sabata falls, apparently dead. Wordlessly, Carrincha covers his friend, a crestfallen Alley Cat by his side. Banjo receives the reward and takes the corpse of Sabata, saying he will take charge of its burial.
Banjo leads the wagon on the outskirts of town, where he attempts to dump the wagon and ride away with the money. But the bag is shot from his hand by Sabata, rising from the wagon with rifle in hand. As Carrincha and Alley Cat ride up behind the wagon, Sabata tells Banjo he will lose most of the money for trying to make off with all of it.
Sabata proceeds to load the money bag on his horse, but not before giving a good amount for Carrincha. Then, with an apparent second thought, he leaves a wad of money behind for Banjo. As Banjo stoops to pick it up, Sabata shoots the wad, scattering the bills into a sudden gust of wind. "You'll have to work for it," Sabata tells Banjo. Banjo chases after the flittering paper, catching a few as the the wind carries most of rest into a nearby stream.
Carrincha asks: "Hey friend, who the hell are you? With a laugh, Sabata replies: "Haven't I told you?" as he rides away. Carrincha offers Alley Cat a stray bill, but Alley Cat refuses. Carrincha then takes a large share of his own haul and hands them to Alley Cat, who stuffs the money into his vest with a smile. Carrincha says they are still partners.
Sabata rides away in search of new adventures.
Just as they leave the town, Sabata (Lee Van Cleef) rides in. Outside the town saloon, Carrincha has been tossed into the street for not having any money. Seeing his friend Alley Cat, Carrincha yells at him, and starts to rant about how dull civilian life is, then seeing Sabata (whom he does not know), continues about how his Civil War medal couldn't even be traded for a bottle of whiskey.
Sabata, sympathetic, takes out a silver dollar and tosses it into Carrincha's hand. Carrincha happily re-enters the saloon and buys a drink. Sabata enters the saloon, and notices that an old man is being cheated out of his money in a dice game. Drawing his pistol, he blows apart the dice, saying that they are loaded. A man, eating dinner across the saloon starts to stand up, but Sabata aims at him and orders him to sit down.
Turning back to the dice game, Sabata reaches into his pocket and pulls out a pair of non loaded dice, which he uses to win the old man his money back.
The man whom Sabata ordered to sit down starts to surreptitiously draw a gun, but Sabata quick-draws and blasts out the front legs of the chair which the man was sitting on, causing him to fall face first into his food. At that moment, Banjo starts to play a melody on his banjo. The man screams at him to stop, and Banjo complies, saying (with feigned innocence) that he thought the man liked music with his supper. Carrincha starts to boast that he once saw Sabata kill twenty men in ten seconds on a pitch black night.
A mortally wounded bank guard bursts into the saloon, tells everyone the bank's been robbed, and dies. Everyone panics, running to the bank. The local military commander will have to be told, and posse formed in the morning.
The robbers (minus the Virginia Brothers acrobats) are riding away from the town, when they notice Sabata is standing in their path, 6-700 yards ahead of them. Aiming a rifle at the robbers, Sabata yells at them to go back to the town. One of the robbers turns to a friend and says "There isn't a Winchester going that can shoot half that distance." before being shot and killed by Sabata. Sabata uses his rifle to kill six more robbers. He takes the wagon back to town.
In the morning, just as the military and posse are planning how to go about the manhunt, Sabata rolls in with the safe and the bodies of the robbers. Carrincha is impressed that Sabata killed seven people, but is dismayed that he accepted a lousy 5,000 dollars when he could have taken the entire 100,000 from the safe. Sabata replies that although it is lousy, it's legal.
Later, Sabata walks into the town's hotel and rents a room, tossing a coin onto the front desk. He encounters Banjo, whom he apparently knows. Banjo says that he can barely recognize Sabata, because he returned the safe.
While this occurs, Stengel discusses the robbery with Ferguson and O'Hara. O'Hara is scared that the dead robbers will be linked to them. He accuses Stengel of foolishness, revealing that the reason Stengel engineered the robbery was to get money to buy land, which will vastly increase in value when the railroad has to pay him for permission to lay tracks over it. O'Hara continues by saying that he is leaving the town for good. Stengel points his dart gun (concealed in a cane) at O'Hara and threatens to kill him if he leaves town. After O'Hara leaves, Stengel tells Ferguson that he sent his top henchman, Oswald, and some men to take care of the Virginia Brothers, who can be witnesses against him.
Oswald meets with the Virginia Brothers at their hideout so that he can pay them. However this a ruse, Oswald and his men double-crosses the Virginia Brothers and kills them. One of Oswald's underlings ask him what they should do about the Virginia Brothers' wagon, which was still in the town. Oswald said that he sent three men to take care of it.
In the town, Sabata is talking with Carrincha. He has deduced that acrobats were involved in the robbery (to get into the top window). The only acrobats in town are the Virginia Brothers, and they have mysteriously disappeared, leaving their wagon behind. As they discuss it, the three men come into town and start to leave with the wagon. Realizing that they are involved, Sabata yells at them to get away from the wagon. They resist, and Sabata kills them. Carrincha recognizes them as Stengel's men, which makes it all clear to Sabata.
Later that night, Oswald returns to Stengel's ranch (which is more akin to a military fort with guard everywhere) to tell him that the job is done. They meet in the Stengel's main room, which is a large room decorated with historical items. On both sides of the room, there are metal shields shaped to look like people, except with a hole where the heart should be.
Stengel, after being briefed, tells Oswald that now only he can link him to the robbery. Watching Stengel load a dueling pistol, Oswald realizes that he is going to be murdered. Drawing his revolver, Oswald retreats to one of the shields, while Stengel retreats to the other. Oswald fires a couple of rounds into Stengel's shield, but none go into the hole where the heart is. Stengel, on the other hand, fires one shot which goes through Oswald's hole, and into his chest, killing him.
Sabata, who had been watching the whole thing, fires a couple of rounds near him and then rides off into the night. Stengel, with a bunch of men, runs off onto his porch. Sabata, hidden in the night, calls out that he has the Virginia Brothers' wagon, which is evidence against him, and that if Stengel wants it back, it will cost 10,000 dollars.
Stengel tells Sabata that if he comes over, he'll get the money. Sabata has a separate wagon with a record player on it ride into the Stengel ranch unmanned. The record player gives off Sabata's voice prerecorded. Thinking that Sabata is in the wagon, Stengel and his men fire into it. However, the only thing inside is dynamite. When the wagon explodes, Sabata, still hidden in the night, calls out to Stengel and says that now the price is 20,000 dollars.
Sabata returns to the town and sits out on a porch, acting like he was there the entire time. Banjo comes out and commends Sabata on giving Stengel a run for his money. Sabata claims that he hasn't moved from his spot the whole night. Banjo replies that then he'd better keep his horse tied up, lest anyone think otherwise.
The next day, Banjo tells Sabata (for 200 dollars) that he has learned that Stengel has no intention of paying the 20,000.
Not long after Banjo's visit, four gunman raid Sabata's room. They fire at Sabata's reflection in a mirror. Sabata guns down three of the killers, then hunts down the fourth but allows him to live. Sabata tells Stengel that the price now is 30,000 dollars.
Stengel tells Ferguson that Sabata will never stop blackmailing them now, and that they need an outsider. Ferguson then hires a hitman named Sharky (whom Sabata kills).
In the saloon, Carrincha is attempting to pawn off his Civil War medal to Banjo, who won't take it (as worthless). Two more hitmen enter the saloon. While one holds the saloon patrons captive, the other goes up into Sabata's room. Sabata kills the first hitman, and the second is killed by Carrincha, for having called him a "lice-breeder".
The town's Catholic priest, Father Brown, has Sabata meet him to discuss his recent killing spree. When Sabata arrives, he meets an assassin disguised as Brown who has been hired by Stengel. During their conversation, he attempts to surreptitiously draw a gun hidden in a handkerchief. He stops, however, when Sabata offers him a bag of money in donation. When the paid killer pulls the bag away, a string connecting Sabata's hand to the trigger of Sabata's gun (which is hidden in the bag) pulls tight. The gun goes off, killing the would-be assassin. Sabata promptly get Stengel and tells him that now the price is 60,000 dollars. Stengel tells him that he'll have it tomorrow.
As Sabata walks away, Stengel desperately aims a rifle at Sabata's back, but stops when he notices that Banjo is watching him across the street.
Five men from Denver come into town looking for Banjo, who kills them with a rifle concealed in his banjo.
The next day, at the meeting place, Banjo attempts to kill Sabata, but Sabata shoots the rifle out of Banjo's hands. He demands to know how much Banjo was paid, and when Banjo doesn't answer, he fires three warning shots. Thinking that Sabata is out of bullets, Banjo dives for his rifle, which Sabata shoots away with a barrel hidden in the grip of his pistol.
Sabata asks how much Banjo will get for killing him. Banjo replies he was offered $100,000, the total amount of theft. Then he orders him to go. Ferguson, who watched the situation, also leaves.
Later, Stengel gives Banjo another chance to kill Sabata, warning him not to fail this time. Sabata suddenly appears, and Stengel immediately orders his men to pursue. The men follow Sabata through a canyon pass, who after reaching cover removes his costume, revealing he is in fact Alley Cat in Sabata's trademark black wardrobe.
Alley Cat is propelled above the pass when Sabata shoots a bag of rocks that land on a prepared seesaw Alley Cat stands on. Stengel’s men are then ambushed by Carrincha and Sabata. Triggering dynamite explosions, Sabata and Carrincha cause a landslide of rocks that trap Stengel's minions within the canyon pass, without any possibility of escape.
After that, Sabata, Carrincha, and Alley Cat and his friends prepare to raid the Stengel’s depleted ranch, using dynamite placed in strategic locations. During this operation, one of Stengel's men is killed and placed in a position to make it appear he has fallen asleep, which keeps the others from raising an alarm while Sabata, Carrincha, and Alley Cat work to lay their traps.
When the attack begins, Stengel runs inside his fort with his remaining men. Judge O'Hara, who has long harbored doubts about Stengel's strategy, sees that the battle may be lost and leaves the ranch.
Sabata and his friends enjoy the advantage of complete surprise. Many men are shot dead by Sabata and Carrincha, or killed by dynamite thrown by Alley Cat while they attempt to hold Sabata and Carrincha off with a Gatling gun.
Stengel and his few remaining followers take refuge in the house. Inside, they are dispatched by Carrincha and Sabata. Finally, Sabata comes face to face with Stengel, who being in the room where he earlier dispatched Oswald, believes he has the advantage of knowing how to win a duel (by shooting through the same hole from which he mortally wounded the hiding Oswald.)
Before shooting, Stengel made a mention about the superiority of men, saying that it lies in having the right final card. Sabata says he does not play, and fired a shot to the cane of Stengel. The cane is booby-trapped to fire a poison dart, and it shoots out and penetrates Stengel's chest, killing him.
Sabata and his friends go out, apparently victorious. Suddenly Banjo appears and shoots Sabata, grazing his neck. While Sabata rubs his wound, Banjo asks for the 100,000 dollars. Sabata explains it is in the bank, to be paid by Judge O'Hara's to save his reputation.
They agree to have a duel the next day in the town. Banjo fires before the countoff is over, thus gaining the drop on Sabata. He fires, and Sabata falls, apparently dead. Wordlessly, Carrincha covers his friend, a crestfallen Alley Cat by his side. Banjo receives the reward and takes the corpse of Sabata, saying he will take charge of its burial.
Banjo leads the wagon on the outskirts of town, where he attempts to dump the wagon and ride away with the money. But the bag is shot from his hand by Sabata, rising from the wagon with rifle in hand. As Carrincha and Alley Cat ride up behind the wagon, Sabata tells Banjo he will lose most of the money for trying to make off with all of it.
Sabata proceeds to load the money bag on his horse, but not before giving a good amount for Carrincha. Then, with an apparent second thought, he leaves a wad of money behind for Banjo. As Banjo stoops to pick it up, Sabata shoots the wad, scattering the bills into a sudden gust of wind. "You'll have to work for it," Sabata tells Banjo. Banjo chases after the flittering paper, catching a few as the the wind carries most of rest into a nearby stream.
Carrincha asks: "Hey friend, who the hell are you? With a laugh, Sabata replies: "Haven't I told you?" as he rides away. Carrincha offers Alley Cat a stray bill, but Alley Cat refuses. Carrincha then takes a large share of his own haul and hands them to Alley Cat, who stuffs the money into his vest with a smile. Carrincha says they are still partners.
Sabata rides away in search of new adventures.
Shalom
In Hebrew, the root of the word (usually in a three or occasionally four letter format), and depending on the vowels that are used, has several meanings (that are relevant to the general meaning of the word Shalom); as for example: One meaning is "Whole", another could be the actual verb "Pay" usually in command form. The conjugated verb has other spins that are worth noting, such as: "Hishtalem" meaning "it was worth it" or "Shulam" as "it was paid for" or "Meshulam" as in "paid in advance." Hence one can jokingly say that, "when it's paid-for then there is peace," as in PEACE HAS A PRICE.
The Hebrew term shalom is roughly translated to Romance languages as peace [En.] (i.e. paz [Sp. and Pr.], paix [Fr.], pace [It.]), from the Latin pax. Pax, in Latin, means peace, but it was also used to mean truce or treaty. So, deriving from the definition and use in Latin, most Romance terms simply use the word peace to mean such, and also provides a relational application (be it personal, social or political) – a state of mind and affairs. Peace is an important word in the Christian sacred scriptures and liturgy. Eirene, the Greek term translated to peace, also means quietness and rest. Yet, the importance and transcendence of peace in Christian doctrine and theology might be better understood from the meaning and use of shalom.
Shalom, in the liturgy and in the transcendent message of the Christian scriptures, means more than a state of mind, of being or of affairs. Derived from the Hebrew root shalam – meaning to be safe or complete, and by implication, to be friendly or to reciprocate. Shalom, as term and message, seems to encapsulate a reality and hope of wholeness for the individual, within societal relations, and for the whole world. To say joy and peace, meaning a state of affairs where there is no dispute or war, does not begin to describe the sense of the term. Completeness seems to be at the center of shalom as we will see in the meaning of the term itself, in some derivatives from its root, shalam, in some examples of its uses in Jewish and Christian Scriptures, and in some homophone terms from other Semitic languages.
The noun shalom means safe, for example, well and happy. On a more abstract application, its use points to welfare, for example, health, prosperity, and, peace. It the verb form shalam, though, that provides a deeper understanding of this term in theology, doctrine, and liturgy. Literally translated, shalam signals to a state of safety, but figuratively it points to completeness. In its use in Scripture, shalom describes the actions that lead to a state of soundness, or better yet wholeness. So to say, shalom seems not to merely speak of a state of affairs, but describes a process, an activity, a movement towards fullness. Using the King James Version as reference, James Strong lists the rendering of shalom and shalam, among others, as: • To make amends • To make good • To be (or to make) peace • To restore • Peace • Prosperity • Wellness • Wholeness
The use of shalom in the Scriptures always points towards that transcendent action of wholeness. Shalom is seen in reference to the wellbeing of others (Genesis 43.27, Exodus 4.18), to treaties (I Kings 5.12), and in prayer for the wellbeing of cities or nations (Psalm 122.6, Jeremiah 29.7). Coincidentally, the root shalem, found in Jerusalem, means peaceful (yara to mean to lay or found). Yet, its transcendence lies in its relationship to truth and justice (Psalm 85.10, Isaiah 48.18, 22, 57.19-21). The wholeness of shalom, through justice and truth, inspires the words of hope for the work expected by the messiah, and to refer to its revelation as the time of peace (Haggai 2.7-9, Isaiah 2.2-4, 11.1-9), and to even grant this anointed one the title Prince of Peace (Isaiah 9.6, Micah 5.4-5a).
In the Christian Scriptures, the term eirene is employed to mean peace, but in its application, seeking for it the transcendence of its Hebrew counterpart, peace is better understood in relation to terms like grace (Romans 1.7), righteousness (Romans 14.17), and life (Romans 8.6). It is also employed in benedictions, like that in I Thessalonians 5.23 and Hebrews 13.20-21, perhaps making echo to prayers of peace common throughout the Hebrew Scriptures and Jewish benedictions (Numbers 6.22-27).
This sense of completeness, central to the term shalom could also be confirmed in homophonic terms found in other Semitic languages. The term shelam, of Chaldean origin, seems to mean both peace and restoration. Aramaic derivations of the terms shalom and shalam are said to mean peace, safety, completeness and welfare. The Assyrian term salamu means to be complete, unharmed, paid/atoned. Sulmu, another Assyrian term, means welfare. A closer relation to the idea of shalom as concept and action is seen in the Arabic root salaam. Meaning to be safe, secure, and forgiven, among other things. It also proposes a personal commitment to the concept, action, and transcendence of peace – Salaam is also the root for the terms Muslim and Islam, literally translated, he/she who submits to God and submission to God, respectively.
In expressions
The word "shalom" can be used for all parts of speech; as a noun, adjective, verb, and as an adverb. It categorizes all shaloms. The word shalom is used in a variety of expressions and contexts in Hebrew speech and writing:
* Shalom aleichem (שָׁלוֹם עֲלֵיכֶם; "well-being be upon you" or "may you be well"), this expression is used to greet others and is a Hebrew equivalent of "hello". Also, for example; "shabat shalom!" The appropriate response to such a greeting is "upon you be well-being" ( עֲלֵיכֶם שָׁלוֹם, aleichem shalom). This is a cognate of the Arabic Assalamu alaikum. On Erev Shabbat (Sabbath eve), Jewish people have a custom of singing a song which is called Shalom aleichem, before the Kiddush over wine of the Shabbat dinner is recited.
* In the Gospels, Jesus often uses the greeting "Peace be unto you," a translation of shalom aleichem.
* Shalom by itself is a very common abbreviation and it is used in Modern Israeli Hebrew as a greeting, to which the common reply is, Shalom, Shalom. It is also used as a farewell. In this way it is similar to the Hawaiian aloha, the (rather old-fashioned) English good evening and the Indian namaste. Also in Israel, especially among secular people, "bye" (English) and "yallah bye" (a mixture of Arabic and English) is popular. Shalom is also used by Jewish people around the world, and even by many non-Jewish people.
* Shabbat shalom (שַׁבָּת שָׁלוֹם) is a common greeting used on Shabbat. This is most prominent in areas with Mizrahi, Sephardi, or modern Israeli influence. Many Ashkenazi communities in the Jewish diaspora use Yiddish Gut shabbes in preference or interchangeably.
* Ma sh'lom'cha (מַה שְׁלוֹמְךָ; "what is your well-being/peace?") is a Hebrew equivalent of the English "how are you?". This is the form addressed to a single male. The form for addressing a single female is Ma sh'lomech? For addressing several females, Ma sh'lomchen? For a group of males or a mixed-gender group, Ma sh'lomchem?
* Alav hashalom (עַלָיו הַשָּׁלוֹם; "upon him is peace") is a phrase used in some Jewish communities, especially Ashkenazi ones, after mentioning the name of a deceased respected individual.
* Oseh shalom is the part of a passage commonly found as a concluding sentence in much Jewish liturgy (including the birkat hamazon, kaddish and personal amidah prayers). The full sentence is עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הוּא יַעֲשֶׂה שָׁלוֹם עַלֵינוּ, וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן (Oseh shalom bimromav, hu ya'aseh shalom aleynu, ve'al kol Yisrael ve'imru amen), which translates to English as "He who makes peace in His heights may He make peace upon us and upon all Israel; and say, Amen."
* The word Shalom is widely used in popular Israeli songs such as "In Our Garden," "Ratziti Sheteda," and "Shalom Chaverim."
* U.S. President Bill Clinton ended his eulogy for Yitzhak Rabin with the words Shalom, chaver (Goodbye, friend).
The Hebrew term shalom is roughly translated to Romance languages as peace [En.] (i.e. paz [Sp. and Pr.], paix [Fr.], pace [It.]), from the Latin pax. Pax, in Latin, means peace, but it was also used to mean truce or treaty. So, deriving from the definition and use in Latin, most Romance terms simply use the word peace to mean such, and also provides a relational application (be it personal, social or political) – a state of mind and affairs. Peace is an important word in the Christian sacred scriptures and liturgy. Eirene, the Greek term translated to peace, also means quietness and rest. Yet, the importance and transcendence of peace in Christian doctrine and theology might be better understood from the meaning and use of shalom.
Shalom, in the liturgy and in the transcendent message of the Christian scriptures, means more than a state of mind, of being or of affairs. Derived from the Hebrew root shalam – meaning to be safe or complete, and by implication, to be friendly or to reciprocate. Shalom, as term and message, seems to encapsulate a reality and hope of wholeness for the individual, within societal relations, and for the whole world. To say joy and peace, meaning a state of affairs where there is no dispute or war, does not begin to describe the sense of the term. Completeness seems to be at the center of shalom as we will see in the meaning of the term itself, in some derivatives from its root, shalam, in some examples of its uses in Jewish and Christian Scriptures, and in some homophone terms from other Semitic languages.
The noun shalom means safe, for example, well and happy. On a more abstract application, its use points to welfare, for example, health, prosperity, and, peace. It the verb form shalam, though, that provides a deeper understanding of this term in theology, doctrine, and liturgy. Literally translated, shalam signals to a state of safety, but figuratively it points to completeness. In its use in Scripture, shalom describes the actions that lead to a state of soundness, or better yet wholeness. So to say, shalom seems not to merely speak of a state of affairs, but describes a process, an activity, a movement towards fullness. Using the King James Version as reference, James Strong lists the rendering of shalom and shalam, among others, as: • To make amends • To make good • To be (or to make) peace • To restore • Peace • Prosperity • Wellness • Wholeness
The use of shalom in the Scriptures always points towards that transcendent action of wholeness. Shalom is seen in reference to the wellbeing of others (Genesis 43.27, Exodus 4.18), to treaties (I Kings 5.12), and in prayer for the wellbeing of cities or nations (Psalm 122.6, Jeremiah 29.7). Coincidentally, the root shalem, found in Jerusalem, means peaceful (yara to mean to lay or found). Yet, its transcendence lies in its relationship to truth and justice (Psalm 85.10, Isaiah 48.18, 22, 57.19-21). The wholeness of shalom, through justice and truth, inspires the words of hope for the work expected by the messiah, and to refer to its revelation as the time of peace (Haggai 2.7-9, Isaiah 2.2-4, 11.1-9), and to even grant this anointed one the title Prince of Peace (Isaiah 9.6, Micah 5.4-5a).
In the Christian Scriptures, the term eirene is employed to mean peace, but in its application, seeking for it the transcendence of its Hebrew counterpart, peace is better understood in relation to terms like grace (Romans 1.7), righteousness (Romans 14.17), and life (Romans 8.6). It is also employed in benedictions, like that in I Thessalonians 5.23 and Hebrews 13.20-21, perhaps making echo to prayers of peace common throughout the Hebrew Scriptures and Jewish benedictions (Numbers 6.22-27).
This sense of completeness, central to the term shalom could also be confirmed in homophonic terms found in other Semitic languages. The term shelam, of Chaldean origin, seems to mean both peace and restoration. Aramaic derivations of the terms shalom and shalam are said to mean peace, safety, completeness and welfare. The Assyrian term salamu means to be complete, unharmed, paid/atoned. Sulmu, another Assyrian term, means welfare. A closer relation to the idea of shalom as concept and action is seen in the Arabic root salaam. Meaning to be safe, secure, and forgiven, among other things. It also proposes a personal commitment to the concept, action, and transcendence of peace – Salaam is also the root for the terms Muslim and Islam, literally translated, he/she who submits to God and submission to God, respectively.
In expressions
The word "shalom" can be used for all parts of speech; as a noun, adjective, verb, and as an adverb. It categorizes all shaloms. The word shalom is used in a variety of expressions and contexts in Hebrew speech and writing:
* Shalom aleichem (שָׁלוֹם עֲלֵיכֶם; "well-being be upon you" or "may you be well"), this expression is used to greet others and is a Hebrew equivalent of "hello". Also, for example; "shabat shalom!" The appropriate response to such a greeting is "upon you be well-being" ( עֲלֵיכֶם שָׁלוֹם, aleichem shalom). This is a cognate of the Arabic Assalamu alaikum. On Erev Shabbat (Sabbath eve), Jewish people have a custom of singing a song which is called Shalom aleichem, before the Kiddush over wine of the Shabbat dinner is recited.
* In the Gospels, Jesus often uses the greeting "Peace be unto you," a translation of shalom aleichem.
* Shalom by itself is a very common abbreviation and it is used in Modern Israeli Hebrew as a greeting, to which the common reply is, Shalom, Shalom. It is also used as a farewell. In this way it is similar to the Hawaiian aloha, the (rather old-fashioned) English good evening and the Indian namaste. Also in Israel, especially among secular people, "bye" (English) and "yallah bye" (a mixture of Arabic and English) is popular. Shalom is also used by Jewish people around the world, and even by many non-Jewish people.
* Shabbat shalom (שַׁבָּת שָׁלוֹם) is a common greeting used on Shabbat. This is most prominent in areas with Mizrahi, Sephardi, or modern Israeli influence. Many Ashkenazi communities in the Jewish diaspora use Yiddish Gut shabbes in preference or interchangeably.
* Ma sh'lom'cha (מַה שְׁלוֹמְךָ; "what is your well-being/peace?") is a Hebrew equivalent of the English "how are you?". This is the form addressed to a single male. The form for addressing a single female is Ma sh'lomech? For addressing several females, Ma sh'lomchen? For a group of males or a mixed-gender group, Ma sh'lomchem?
* Alav hashalom (עַלָיו הַשָּׁלוֹם; "upon him is peace") is a phrase used in some Jewish communities, especially Ashkenazi ones, after mentioning the name of a deceased respected individual.
* Oseh shalom is the part of a passage commonly found as a concluding sentence in much Jewish liturgy (including the birkat hamazon, kaddish and personal amidah prayers). The full sentence is עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הוּא יַעֲשֶׂה שָׁלוֹם עַלֵינוּ, וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן (Oseh shalom bimromav, hu ya'aseh shalom aleynu, ve'al kol Yisrael ve'imru amen), which translates to English as "He who makes peace in His heights may He make peace upon us and upon all Israel; and say, Amen."
* The word Shalom is widely used in popular Israeli songs such as "In Our Garden," "Ratziti Sheteda," and "Shalom Chaverim."
* U.S. President Bill Clinton ended his eulogy for Yitzhak Rabin with the words Shalom, chaver (Goodbye, friend).
יום רביעי, 9 במרץ 2011
The telephone
The telephone (from the Greek: τῆλε, tēle, "far" and φωνή, phōnē, "voice"), often colloquially referred to as a phone, is a telecommunications device that transmits and receives sound, most commonly the human voice. Telephones are a point-to-point communication system whose most basic function is to allow two people separated by large distances to talk to each other. It is one of the most common appliances in the developed world, and has long been considered indispensable to businesses, households and governments. The word "telephone" has been adapted to many languages and is widely recognized around the world.
All telephones have a microphone to speak into, an earphone which reproduces the voice of the other person, a ringer which makes a sound to alert the owner when a call is coming in, and a keypad (or in older phones a telephone dial or no manual device) to enter the telephone number of the telephone being called. The microphone and earphone are usually built into a handset which is held up to the face to talk. The keypad may be part of the handset or of a base unit to which the handset would be connected. A landline telephone is connected by a pair of wires to the telephone network, while a mobile phone or cell phone is portable and communicates with the telephone network by radio. A cordless telephone has a portable handset which communicates by radio with a base station connected by wire to the telephone network, and can only be used within a limited range of the base station.
The microphone converts the sound waves to electrical signals, which are sent through the telephone network to the other phone, where they are converted back to sound waves by the earphone in the other phone's handset. Telephones are a duplex communications medium, meaning they allow the people on both ends to talk simultaneously. The telephone network, consisting of a worldwide net of telephone lines, fiberoptic cables, microwave transmission, cellular networks, communications satellites, and undersea telephone cables connected by switching centers, allows any telephone in the world to communicate with any other. Each telephone line has an identifying number called its telephone number. To initiate a telephone call, a conversation with another telephone, the user enters the other telephone's number into a numeric keypad on his/her phone. Graphic symbols used to designate telephone service or phone-related information in print, signage, and other media include ℡(U+2121), ☎(U+260E), ☏(U+260F), and ✆(U+2706).
Although originally designed for voice communication, the system has been adapted for data communication such as Telex, Fax and dial-up Internet communication.
All telephones have a microphone to speak into, an earphone which reproduces the voice of the other person, a ringer which makes a sound to alert the owner when a call is coming in, and a keypad (or in older phones a telephone dial or no manual device) to enter the telephone number of the telephone being called. The microphone and earphone are usually built into a handset which is held up to the face to talk. The keypad may be part of the handset or of a base unit to which the handset would be connected. A landline telephone is connected by a pair of wires to the telephone network, while a mobile phone or cell phone is portable and communicates with the telephone network by radio. A cordless telephone has a portable handset which communicates by radio with a base station connected by wire to the telephone network, and can only be used within a limited range of the base station.
The microphone converts the sound waves to electrical signals, which are sent through the telephone network to the other phone, where they are converted back to sound waves by the earphone in the other phone's handset. Telephones are a duplex communications medium, meaning they allow the people on both ends to talk simultaneously. The telephone network, consisting of a worldwide net of telephone lines, fiberoptic cables, microwave transmission, cellular networks, communications satellites, and undersea telephone cables connected by switching centers, allows any telephone in the world to communicate with any other. Each telephone line has an identifying number called its telephone number. To initiate a telephone call, a conversation with another telephone, the user enters the other telephone's number into a numeric keypad on his/her phone. Graphic symbols used to designate telephone service or phone-related information in print, signage, and other media include ℡(U+2121), ☎(U+260E), ☏(U+260F), and ✆(U+2706).
Although originally designed for voice communication, the system has been adapted for data communication such as Telex, Fax and dial-up Internet communication.
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