Tanach Thoughts

Couple of interesting tidbits I came across earlier today while perusing various manuscripts of Rashi's commentary on the Torah in search of variants of one particular passage (more on that perhaps some other time): 1. In Ms. HUCA JCF 1, fol. 41r, an artist drew the kohen gadol's choshen (breastplate) and ephod (sleeveless garment below the breastplate. On one side of the ephod, the artist quoted a Tosafistic commentary on the form of the ephod: "האפוד היה כמין שורקוט בלא בתי ידיים." "The ephod was like a kind of sleeveless surcoat." A surcoat was a kind of garment that knights wore over their armor, used to display their coats-of-arms. In other words, the ephod was like a priestly surcoat, and, potentially, the breastplate was the kohen gadol's coat-of-arms. 2. Among the various Temple vessels displayed in the (in)famous scene at Titus's Arch, the vessel that stands out the most is of course the Menorah. A longtime question regarding its design has ...

 I was perusing my files earlier in search of interesting Purim info, and came across an interesting tidbit I had long but forgotten. Yehuda Levi Nachum z"l was a famous collector of Yemenite manuscripts. Not long ago, his collection was donated to the National Library of Israel. Some time last year, I think, while collecting sources for a different project (can't remember what it was), I skimmed some of his published compilations of manuscripts. In the volume מיצירות ספרותיות מתימן (Of Yemenite Literary Works), p. 192, he published a genealogy of a man named Yeshuah ben Aharon (ישועה בן אהרן), which included tracing the man to Yaakov Avinu through Yehudah. What was shocking, however, was that the lineage was not the standard Davidic genealogy (i.e., Yaakov > Yehudah > Peretz > Ram > Aminadav > Nachshon > Salmah/Salmon > Boaz > Oved > Yishai > David >>> [further descendants]), as we find it in Tanachic sources and most later Yehudaic-tri...

Yup, clickbait title. To my chagrin, I have not updated the blog in quite a while. I've considered a few post ideas but never got around to writing them down. I've spread myself too thin in recent months, trying to balance my doctorate, research assistant commitments, personal research projects, and other things. I'm here just to post something small but perhaps significant that caught my attention last night. I was skimming editions of an old scholarly Jewish Studies journal published by Yeshiva University in the 40s-50s (if I'm not mistaken), called Talpiyot (תלפיות; all articles are in Hebrew). In volume 4, issues 3-4 (published in Kislev of 5710 - winter of 1949), pp. 677-691 there's an article by Rabbi Menachem Mendel Kasher entitled "חות דעת ע"ד המגלות הגנוזות" (An Opinion on the Hidden Scrolls). The Hidden Scrolls in the title is an old term sometimes used for the Dead Sea Scrolls, which were still a very new discovery back in late 1949. In fa...

I'm happy to share that my first Tanach paper has been published and is now available online: Hoham, King of Hebron, Jewish Bible Quarterly 53:2 (2025), pp. 87-96. It can be found both on the issue's webpage and on academia.edu .

Just came across this article , which suggests that the Phoenician word פמי (PMY) refers to a lion, and as a theophoric component, it refers to an Egyptian lion god with a similar name. There are several synonyms for lion in Tanach - Aryeh, Kfir, Lavi, Layish, Shachal, perhaps Shachatz - so I wondered whether this suggestion could explain a difficult word in Tanach. A quick search found Chuppim, Muppim, Shuppim and Shefufam - various sons of Binyamin. Muppim's name might come from the Egyptian city of Mof (Memphis). Shuppim and Shefufam might be related to Shefifon, a type of snake. But what about Chuppim? Well, as PMY comes from Egyptian, I checked what Khu (חו) means in Egyptian. And lo, it refers to a part of the soul per the Egyptian conception of the soul. So, potentially, Chuppim's name (Khu + PYM/PM = PMY) could mean "lion's soul". (image taken from here )

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.

Famously, there are two main traditional understandings for the word צהר (Tzohar) used with regards to the description of the Ark: 1. Window. 2. Glowing gemstone used for light. Presumably, the second interpretation is based on a wordplay on זהר (Zohar), which means "glow" or "aura". However, I admit that the logic of the second interpretation was never clear to me. Glowing gemstones are for movies and comics, right (at its base form, you draw the gem and add radial lines around it) ? Wrong! As it turns out, multiple sources from the Roman, Byzantine and early medieval periods, both Jewish and non-Jewish, record the existence of various types of stones that glow in the dark. Rabbi Prof. Daniel Sperber wrote an article on the topic over 40 years ago. And, there is even a Wikipedia article on luminous gemstones . The wiki article dismisses most such sources as unrealistic (as it is often wont to do). I recall, however, seeing sometime in the past, a suggestion by a s...

So, very exciting news that I got just a last night - I was informed by the editors of the journal Megadim that my article has been accepted for publication. They just recommended a few small corrections. Once I send in the final draft they'll start preparing it for publication, presumably for the next volume (64). Don't remember if I've shared in the past, but I can sure share now that the article suggests a new interpretation for the difficultly-phrased verse in Melachim 2:15:25: " וַיִּקְשֹׁר עָלָיו פֶּקַח בֶּן רְמַלְיָהוּ שָׁלִישׁוֹ וַיַּכֵּהוּ בְשֹׁמְרוֹן בְּאַרְמוֹן בֵּית  מלך  [הַמֶּלֶךְ] אֶת אַרְגֹּב וְאֶת הָאַרְיֵה וְעִמּוֹ חֲמִשִּׁים אִישׁ מִבְּנֵי גִלְעָדִים וַיְמִיתֵהוּ וַיִּמְלֹךְ תַּחְתָּיו." "His aide, Pekah son of Remaliah, conspired against him and struck him down in the royal palace in Samaria; with (?) Argob and the Arieh, and with him were fifty Gileadites; and he killed him and succeeded him as king. The verse describes the assassination ...

Happy to update that Megadim volume 63, dedicated to one of the founders of the journal, Rabbi Yoel Bin Nun, has finally been published and uploaded to the journal's section on the Herzog College website. You can find it here . The journal includes the long-anticipated paper by Gershon Galil and Eli Shukron summarizing some of their new research on inscriptions they associate with King Chizkiyahu. This paper is a reworking of one chapter of their still-anticipated book on the inscriptions, due to come out some time in the near future. Other papers that off the bat look interesting to me (though, knowing myself, boredom and lack of reading material will probably lead me to read most of the rest and discover that others are interesting as well): A paper by Rabbi Prof. Yoel Elitzur on the mentioning of Chiel's building of the wall of Yericho. A paper by Dr. Neriah Klein on Sefer Melachim as a historical reconstruction of biblical history from Beresheet to Shoftim. A paper by Dr. Y...

Just sharing a cool resource I came across yesterday: A Hebrew Wikipedia entry that lists suggested names of figures who are nameless in Tanach, along with references to many sources (e.g., the classic Avraham's mother was Amtalai bat Karnevo from the Talmud, but also Kayin's wife was Hoyah according to a list brought in Keter Aram Tzova, and so forth). Of course, they don't have everything (I've come across a few that aren't listed and I'll do my best to add them soon, once I figure out how to navigate that template), but it's still a treasure load of information.  

Yesterday in a certain waiting room I came across a book by Dr. Tzvi Betzer z"l, who was apparently a linguist, and who had passed away about 22 years ago, if I remember correctly. The book, dedicated in his memory, collected some (or perhaps all, I didn't check) of his various papers. Several caught my eye because they discussed topics that sounded relevant for some of my research interests. But one in particular seemed unusual. It was a short essay, more of a note, really, in terms of length, on the term "מסבות שם" (Mussabot Shem) which is typically translated something like "changed names". The term is used in Bamidbar 32:38  in reference to the Transjordanian cities captured by the Reuvenites and Gadites and resettled by their families. As mentioned above, the term is usually understood to refer to the literal names of the cities having been changed by the tribes, because the names had idolatrous connotations. However, strangely enough, in most cases we...

A strange idea just came to mind: In the past, some scholars have proposed identifying the minor judge Avdon ben Hillel ( Shoftim 12:13-15 ) with the minor judge Bedan ( Shmuel 1:12:11 ), because of the similarity of the name Bedan (בדן) with the end of Avdon's name (בדון), and the fact that Shmuel nonchalantly mentions Bedan though we the modern-day readers, have no earthly idea who he is. It's a fascinating proposal. I found myself thinking about this on Shabbat and today, and suddenly realized that Pir'aton, the hometown of Avdon, is in Menashe (having previously thought for some reason that it was in Ephraim). This is significant because Divrei Hayamim 1:7:17 mentions a descendant of Machir, son of Menashe, named Bedan! I have yet to check whether the chronology works out, but the possibility of another reference to Avdon/Bedan in Tanach is tantalizing. I'm probably not the first to wonder about this connection, though. But it's late and I'm typing from my ...

A few weeks ago, one of my papers was accepted for publication by the Jewish Bible Quarterly! It's a paper on Hoham, king of Chevron (Hebron) during the time of the Israelite conquest of Canaan in Sefer Yehoshua. Yep, my favorite: Writing about details in Tanach no one thinks about twice. In this case, the most anyone's done is suggest etymologies for his name. One scholar suggested an Anatolian etymology for his name, from " ẖuẖ(ẖ)a " , meaning ‘grandfather’, with an added Hebrew suffix of " (-a)m " . In the paper I suggest a biblically-rooted etymology, which connects him to various giants mentioned in other books of Tanach, and then propose some background for this otherwise obscure figure. I won't spoil much, but I'll definitely link it here once it goes online (should be in about half a year)! In other news, tomorrow I'll be delivering a lecture on my Levitical Cities paper. I'm super nervous about it. But, in other other news, a non-Tan...

Something interesting I noticed today while reading Rashi on Vayishlach. While discussing the wives of Esav, Rashi noted  that the wife called Ohalivamah (אהליבמה) bat Anah ( Beresheet 36:2 ) is the same as Yehudit (יהודית) bat Be'rei ( Beresheet 26:34 ). And that led me to wonder: In the Tanach (e.g. Yechezkel 23:4 ), and in later sources, especially piyyutim lamenting the destruction and exile ( some examples ), Judah is often called "Ohalivah", which is very similar to Ohalivamah, who is supposedly Yehudit (Judith, same root as Judah). It begs the questions: Why would Ohalivah/Judah be called after one of the wives of Esav, and is Ohalah (Israel in the same sources) also named after someone? (image taken from here )

So, exciting news, one of my papers has passed the first peer reviewer! He expressed interest in my general theory, but had a long list of issues with some of the specifics. Some I believe that I have to reject outright because these comments are unsubstantiated. The reviewer simply stated that he was uncertain about these points. I think that if I can sharpen other points based on the rest of the comments, then it'll be okay if I (politely) reject these. So, whilst searching for information that would strengthen the rest of my thesis, I came across something interesting: Both Targum Pseudo-Jonathan and Targum Yerushalmi to Devarim 1:44 translate "Seir" as "Gavla" (גבלא, Aramaic for Gebal). Now, Gebal is known as an ancient town in Sidon, and it eventually became known as Byblos. But Seir is in the south of Israel! So why would these targums identify Seir with Gebal? As it turns out, there was indeed a time when the region of Idumea (Edom) or Seir was known as...