Tanach Thoughts

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 ...

This is part 4 of a series of posts I made shortly after starting the blog (nos. 1 , 2 , 3 ). Back then, I noticed that there were many ties between the Tribe of Yehudah in particular and Egypt. This was most particularly apparent in their personal names, though there were a couple of other connections. I am now in the midst of conducting research for my latest seminar paper, in which I will attempt to propose a link between the Samaria Ostraca and the LMLK handles (more on that in a later post). As researching one fascinating topic goes, my search led me to many other fascinating topics, one being the subject of Egyptian icons in Judahite (i.e., of the Kingdom of Yehudah) material culture. For example, all LMLK handles feature variants of two main Egyptian symbols: A winged disk (many identify it with the Egyptian winged sun disk) or a winged scarab, a sacred Egyptian symbol. Another example are Judahite seals, many of which feature blatant Egyptian symbols, including idolatrous symbo...

I thought of an interpretation for Bat Sheva's name ages ago, but only remembered it this last Shabbat during a discussion around the table about unusual Hebrew names. Bat Sheva is usually spelled בת שבע which literally means "daughter of seven", although it might have some connection to the word shvuah שבועה - vow. These are more classic understandings. There are two instances in which her name is spelled Bat Shua בת שוע, both in Chronicles ( Chronicles 1:2:3 ; 1:3:5 ). This variant of the name connects her to Yehudah's wife Bat Shua ( Beresheet 38:12 ) who was evidently named after her father Shua ( ibid. 2 ). Bat Sheva is known to be the granddaughter of Achitophel the Gilonite through her father Eliam; Giloh being a city in the territory of the tribe of Yehudah, so the naming makes sense. The name itself means something like "daughter of salvation/redemption". It could be argued that Bat Sheva is simply a variant of Bat Shua or vice-versa, but I would...

Shanah Tovah to everyone and have an easy fast. A quick realization that I came to shortly before Mincha yesterday: In Shmuel 2:24:18 , David was commanded to build an altar in a place in Yerushalayim called 'Goren Arvanah ha'Yevusi (The Threshing Floor of Araunah the Jebusite)'. Since it was owned by Arvanah, David it bought it from him and built the altar. This story is also recounted in greater detail in Chronicles 1:21:18-28 . Here Arvanah is called 'Ornan'. Subsequently , David decides that the Temple should be built there, and that project was completed by his son Shlomo ( ibid. 2:3:1 ). In other words, this place would become the final dwelling place of the Ark of the Covenant. Now here's what's really fascinating: The name Arvanah, as it's spelled in Shmuel - ארונה - is made up of the word ארון and the letter ה = the word 'Ark' and the letter Heh, one of the letters of the name of Hashem. I.e., the name Arvanah equals Aron H' ('אר...

Been a little while since I've made a post on name-meanings, but I had this realization recently. For some time this last semester, I had been looking into the topic of apocryphal Enochic literature, because I had been thinking about doing a project on it for one of my courses. Eventually I switched to a different topic (if you're curious, it's about the Nesiut (patriarchy) of Rabban Yochanan ben Zakkai) , but having already delved pretty deeply into the subject, I realized recently that the topic might serve to explain the meaning of two ancient Tanachic names. I say ancient because chronologically-speaking, these people are some of the oldest in Tanach. Irad: Irad was none other than Kayin (Cain)'s grandson, son of his son Chanoch (the first, less-famous Enoch): "וַיִּוָּלֵד לַחֲנוֹךְ אֶת  עִירָד   וְעִירָד  יָלַד אֶת מְחוּיָאֵל וּמְחִיָּיאֵל יָלַד אֶת מְתוּשָׁאֵל וּמְתוּשָׁאֵל יָלַד אֶת לָמֶךְ." "To Enoch was born Irad, and Irad begot Mehujael, and Meh...

So, life got in the way (more on that in a future post) and I was not able to create the second post until now. Apologies to anyone who may have been waiting. To recap, the destruction of Shiloh and the apparent subsequent removal of the Tabernacle from there are never explicitly mentioned in the Book of Shmuel. We only have some later hints to this in Yirmiyahu and Tehillim. That question is: This seems to have been a moment of great tragedy to Am Yisrael, according to the two instances in which the event is hinted at. Why then was this not recounted explicitly? Last time I offered my own idea. This time I'll offer up an idea by Rabbi Eitan Shandorfi in his book "הדר הנביאים" - "Hadar Ha'Nevi'im" (the Splendor of the Prophets). Rabbi Shandorfi dedicated an entire chapter of his book to discussing the matter. He finally concluded that the primary purpose of the Tabernacle was to serve as a dwelling for the Holy Ark of the Covenant. No Ark in the Tabernac...

This post title is based on this post title because the subjects are similar. I read a very interesting essay on Shabbat by Yitzchak Avishur . It's titled (in Hebrew) "Literary Inventions and Historiographical Descriptions in Chronicles 1:5 - Which Tiglath Pileser Exiled Be'erah the Reubenite Prince?" As you can already guess from the post title, the answer to the essay's title's question is Tiglat Pileser I , who lived around the year 1100 BCE. Avishur examines the different events described in Chronicles 1:5 and points out that it would be illogical to think that the verse "his son Beerah—whom King Tillegath-pilneser of Assyria exiled—was chieftain of the Reubenites" ( ibid. 6 ) refers to the same event described in the verse "So the God of Israel roused the spirit of King Pul of Assyria—the spirit of King Tillegath-pilneser of Assyria—and he carried them away, namely, the Reubenites, the Gadites, and the half-tribe of Manasseh, and brought t...

Never mind now what animal the Tanachic Re'em was (my favorite opinion is Rabbi Ahron Marcus's, that it was the elephant, but I am aware that the popular opinion is that it was the Aurochs) , Re'em is usually spelled in Hebrew ראם, but there are some variants: רמים (sing. רם - Tehillim 22:22), ראים (Tehillim 92:11), רים (Iyov 39:9-10). Re'em appears to be connected to the word רם - Ram, great (in size). In other words, we are talking about a large animal. I noticed something interesting a couple of days ago. There are two cities in Tanach said to have been called Ramot - ראמות: One is Ramot in the Gilad ( one of the cities of refuge and a Levitical city - Devarim 4:43, Yehoshua 20:8, Chronicles 1:6:65) and the other is Ramot in the territory of Yissachar (later a Levitical city - Chronicles 1:6:58). Anyway, there's no huge chiddush here, I just find it interesting that the root ראם exists also in the names of cities that were likely high up, topographically-speaking...

A few days ago I was privileged enough to hear a fascinating short TED-sized lecture by one of the doctorate students in my department at university. This student, a rabbi in his profession, spoke about his doctoral thesis which just recently he handed in to the university's review board and was pending a verdict from them. The thesis, which I won't discuss at length here for a number of reasons, the main being that it's still pending a verdict from the board (and the others being that for the most part, it's not Tanach-related), focused on the Mishmarot Kehunah of the Second Temple Era and later. The Mishmarot Kehunah were the divisions of priests that served at set times year-round. Each division served for about two weeks every year and everyone served together on Chol Hamo'ed. Now, I came up to him after the lecture and asked him a question on one aspect of his theory: Per his theory, the four priestly families that came during Shivat Tzion and recreated the pr...

Last year I made a post about what I perceived (and still do, to some extent), to being a big mystery, and that, is the meaning of David's name. I brought a few theories and suggestions, but nothing solid. A few days ago, a new theory came to mind, which I think is more solid (though not necessarily perfect): Daat Mikra and others suggest that David is a short-form of Dodvayahu, which is a combination of Dod (beloved) and the name of Hashem, so it means = beloved of Hashem. I rejected this option in my previous post, but having thought about it again this week, I think it might point to another possibility: In Hebrew, there are things called "binyanim" (בניינים). Wikipedia  tells me that this should be translated as "grammatical conjugations". In short, in Semitic languages, verbs can be deflected to different tenses and forms. Typically, these are symbolized by verbs in the פעל (P'AL) root. One such form is the פעיל form, which means that someone is active...

Every Thursday the Bar Ilan archeology department organizes a trip for the students to a historical site here in Israel. We need to complete a certain number of such trips to be able to complete our degree. You don't have to come to every single one, you just have to make sure that at some point you complete the required number. Last Thursday we were supposed to go to Tel Arad, Tel Sheva and Tel Lachish, but due to heavy traffic, our lecturer decided to change the trip to over two hours in Tel Lachish (instead of 15-30 minutes as generally happens on this particular trip) and then we went to Tel Burna, which was cool, because typically archeology students don't go to Tel Burna. It's not one of the most famous and significant sites and has barely been excavated. (my sketch of Tel Lachish at a distance) I wanted to share something cool about Lachish. Lachish is probably most famous for being the most important city captured by Sanchariv during his conquest of Judea (which end...

 Some thoughts on some peculiar name-changes in Shmuel: King Shaul's only surviving son after his fall at the hands of the Plishtim was Yishvi . But upon becoming king of most of the tribes, he's called Ish-Boshet . Not a very honorable name. In Divrei Hayamim we learn that one of his names or maybe his full name was really Eshba'al . Avimelech, son of Gidon, who was also known as Yeruba'al , is called Avimelech ben Yeruboshet . Yehonatan's son Mefiboshet's real name, according to Divrei Hayamim was Merivba'al . We're starting to see a theme here. Most commentators - both ancient and modern - who make note of this, explain it by saying that the author of Shmuel had something against the word "Ba'al", as though it refers to the Canaanite god Ba'al, and he sought to rid Ba'al worship. Bible critics claim this is evidence that Shaul held pagan beliefs and worshiped both Hashem and Ba'al. However, the Tanach is never afraid to point...

  (Image from Shay Charka 's נגיד שבבא בתנ"ך (highly recommended)) Ask just about any bible academic, and they'll tell you that whoever authored Chronicles was basically writing pro-Davidic propaganda. Okay, pro-Davidic-- as opposed to what? Pro-Shaulian, of course. That's right, Am Yisrael's first official king (setting aside whatever halachic status Moshe may have held, and also, l'havdil, setting aside Avimelech, son of Gidon), King Shaul, while mentioned in Chronicles, doesn't get that much limelight, certainly nowhere close to that of David (David's kingdom covers almost all of Chronicles 1, and most of Chronicles 2 is dedicated to his descendants' stories). Bible critics are quick to notice this, and generally deduce that this means that the author of Chronicles was anti-Shaul and pro-Davidic, and did everything in his power to reduce Shaul's role in the history of Am Yisrael. Now me, I believe in our sages' tradition that Chronicles ...

 Malbim on Chronicles 1:9:2  writes that ch. 9 is parallelized by chapter 11 of Nechemiah. The two complete one another. Each is based on different info sources that were in front of Ezra (Nechemiah originally being part of the Book of Ezra). Per this, I had an idea earlier today to try and recreate the full list. I did this by first making a chart that compared both chapters (Apologies in advance that it's only in Hebrew at the moment): דברי הימים א' ט' נחמיה י"א וְכָל יִשְׂרָאֵל הִתְיַחְשׂוּ וְהִנָּם כְּתוּבִים עַל סֵפֶר מַלְכֵי יִשְׂרָאֵל וִיהוּדָה הָגְלוּ לְבָבֶל בְּמַעֲלָם.   וְהַיּוֹשְׁבִים הָרִאשֹׁנִים אֲשֶׁר בַּאֲחֻזָּתָם בְּעָרֵיהֶם יִשְׂרָאֵל הַכֹּהֲנִים הַלְוִיִּם וְהַנְּתִינִים. וַיֵּשְׁבוּ שָׂרֵי הָעָם בִּירוּשָׁלָ‍ִם וּשְׁאָר הָעָם הִפִּילוּ גוֹרָלוֹת לְהָבִיא אֶחָד מִן הָעֲשָׂרָה לָשֶׁבֶת בִּירוּשָׁלַ‍ִם עִיר הַקֹּדֶשׁ וְתֵשַׁע הַיָּדוֹת בֶּעָרִים. וַיְבָרֲכוּ הָעָם לְכֹל הָאֲנָשִׁים ...