Tanach Thoughts

According to Shmuel 1:10:21 , Shaul's family was part of a clan called Matri (Matrites). Curiously, in aggadic descriptions of Shaul's full genealogy all the way to Binyamin, Matar or Matri or Matari or something similar is nowhere to be found (see here ). Little is otherwise known about this clan. Ze'ev Erlich thought  that the Matrites lived in what is now known as Khirbet Rimnah, as nearby there's a later site called Khirbet al-Matari - evidently preserving the name of the Matrites. Both sites are located in the vicinity of the Gibdeonite cities, and since it's known that Shaul's family came from that region, this suggestion is quite plausible. The name of the forefather of the family, Matar or Matari or Matri, shares the root of MTR (מט"ר), 'rain' (often referring to abundant rain). However, a few days ago I came across another possibility: This article by Norbert Nebes (p. 19, line 3) mentions that in Ethio-Sabaean, a 1st millennium BCE Semiti...

I just came across this wonderous midrash. The midrash came to explain why Izevel (Jezebel)'s skull, feet and palms remained after her corpse was devoured by dogs ( Melachim 2:9:35 ). According to the midrash, which appears in multiple sources, including Pirkei De'Rabbi Eliezer and Yalkut Shimoni , "Whence do we learn (the duty of) showing loving-kindness to mourners? From Jezebel, the daughter of Ethbaal. The palace of Jezebel, daughter of Ethbaal, was near the market-place. When any corpse was carried through the market-place, she would go forth from her palace, and she clapped with the palms of her hands and praised with her mouth, and she followed the corpse ten steps. Concerning her, Elijah, be he remembered for good, prophesied (and said): "In the portion of Jezreel shall the dogs eat the flesh of Jezebel" (2 Kings 9:36). But over the limbs which were (employed in) showing loving-kindness, the dogs had no power, as it is said, "And they went || to bur...

Last night I read a fairly new article by Lorenzo Nigro, whom I gathered directs the Rome La Sapienza University excavation project in Tel es-Sultan (biblical Jericho). I've been vaguely familiar of his work since I tore through Iron Age publications last year trying to find mentions of LMLK stamped handles for a uni project. He was also part of a project in Beit Lechem, as well as other projects in Judea and Samaria. One important thing to note is that all of these projects were undertaken together with the "Palestinian" Ministry of Heritage. The article I'm talking about summarized findings from the 2019-2023 season at Jericho. I was quite surprised to see identifications of many sub-strata, perhaps more than I'd ever seen in an excavation report (Early Bronze IVa and IVb? Who ever heard of splitting the Intermediate Bronze in two?). I skimmed the Bronze Age discussions, though. I'm usually more interested in the Iron Age findings. There I received quite a ...

Long time no post. Last week I came across a biblical studies journal I hadn't heard of before, the OTE: Old Testament Essays. It's a South Africa-based journal, but like most academic journals includes papers by authors from around the world, including some Israelis and/or Jews. There were several fascinating articles, but something else also caught my eye: A significant number of papers over the years (I would guess a minimum of 50% of their total papers, for a journal established in the 80s!) have to do with the relationship between the Bible and Africa in general, and between South Africa in particular. Topics include: Bible studies in Africa, what portions of the Bible can be used to understand African history and culture, what portions can be used to assist various aspects of modern African society, how African culture can help interpret certain aspects of the Bible, the Bible as a guidebook for African societies, and more. And so I thought to myself: Wow, this is impress...

Another paper recommendation, this time a recent one by Rabbi Reuven Chaim Klein, who reviewed a volume dealing with the question of why Hashem is described in Tanach as uniquely greater and more powerful (and singular) than other (false) pagan deities, if in extra-biblical sources those other deities are described much in the same way as Hashem. I concur with him that this is a thorny, or at least somewhat thorny issue. I am weary of the whole topic of parallelomania - how far do the parallels between the Tanach (as well as later Jewish sources) actually go? I.e., are Jewish sources entirely unoriginal and are built in their entirety, or largely built on older pagan/non-Jewish sources? A popular modern explanation is that Jewish texts, particularly the Tanach, is built upon previous sources as a polemic technique to move Am Yisrael away from idolatry. However, as I said, I am weary of accepting that pretty much all of Tanach is just a tactic to get Yisrael away from idolatry, and tha...

Just wanted to mention a cool article  I came across now, which proposes an innovative understanding for the figure of Reuel, which seems to have been either Yitro himself or his father. The article, by Yacov Balsam, suggests that Reuel was the name of the Midianite high priest, and so, it's not problematic that both Yitro and his father were known by this name, or rather, this title.