I

דיד לדיד DOR le DOR

I OUR BIBLICAL HERITAGE / A Quarterly Published by the

I/ WORLD JEWISH BIBLE SOCIETY I Founded by Ben Gurion and Zalman Shazar

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EDITORIAL BOARD ZOFFז Editor: LOUIS KA Z ז Associate Editor: SHIMON BAKON Assistant Editor: CHAIM ABRAMOWI Managing Editor: 10SHUA 1. ADLER

HSCHILD ז PAULGOULD RICHARD HIRSCH MAX M. RO HAROLD D. HALPERN S. GERSHON LEVI ABRAHAM RUDERMAN ZIN GABRIEL SIVAN ז JOSEPH HALPERN SOL LIP Y AACOV H ALPERN CHAIM H. PEARL MORDECAI SOCHEN

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Printed by RaphaeJ Haim Hacohen Press Ltd. t REWARD AND PUNISHMENT IN JEWISH THOUGHT A SYMPOSIUM

To celebrate the Bar Mitzvah year oj Dor le Dor, its Editorial Board decided to come directly bejore the public with a symposium, chooslng as its topic: "Reward and Punishment in Jewish Thought". Organized and chaired by ARabbi Joshua Adler, the newly added Managing Edilor, this openjorum was held on January 27 at the Jewish Center in Jerusalem with the participation oj Rabbi Shlomo Riskin previously spiritualleader oj the Lincoln Cenler and presently Rabbi oj Ejrata where he established a higly successjul Yeshivah High School. Rabbi Chaim Pearl and Dr. Gabriel Sivan, both members oj lhe Editorial Board, served as respondents.

Theodicy, God's moral rule ofthe Universe, is an integral part of Judaism and is a concept that wends its way throughout the entire range of the Bible, later the , up to this day. But parallel to it is the day-to-day common experience that seems to deny such rule. This problem is not new and was raised already by Abraham who, aware that God is Judge of the entire earth (land), could chal­ lenge Him at the intended destruction of Sodom; Will He then not do justice, destroying together the righteous with the wicked? So did Moses when he queried: One man has sinned and You WilI sweep away the entire people? Jeremiah, Ezekiel, Habakkuk agonized about the same question: Why does the way of the wicked prosper? And this is the same question that has troubled Judaism to modern times when the Holocaust, probably the worst disaster visited on the Jewish people, could raise questions with regard to God's moral rule ofthe Universe. Rabbi Riskin, aware of the many answers given in response to this problem, focused on the , the classical Book on Theodicy. To understand this Book, however, one has to begin with another essential assumption of the Bible, i.e. the exalted role of man given the task of partnership with God in perfecting 212 A SYMPOSIUM this world. For the world is not perfect but perfectible. There are many islands of chaos and evil. Man, no mere puppet manipu1ated by the Almighty, faces an eter - nal challenge . The fau1t in the answers given by the three friends of Job, narnely that there is good cause for his suffering, lies in that they did not grasp this basic assumption . Turning to chapter 40 of the Book of Job, Rabbi Riskin gave it a novel in - terpretation : God speaking from the Whirlwind is not a mere moral vindication of Job who had demanded it, nor is it, in Rabbi Riskin's interpretation, an ironic jibe at Job for him to take the reigns of the moral world into his hands. It is declarative, a challenge to Job, the man in partnership with God : Will you deny Juslice ... so Ihal you may be in Ihe righl ? Deck yourse/f wilh majesty and dignity Scaller abroad your mighly wrath and as you see each proud sinner--- abase himl ng him lowlזand as you look at each arrogant one--- b i and Iread down the wicked in his place ... Then 1 100 will render you homage When your righl hand will have brought you viclory 1

In essence, what Job is told could have been told to many people when the Holocaust was in progress. What was done to help prevent it? Where was Man , the German, the Pole, the Ukrainian, and where was England or America to stamp out the evil? Why blame God for the inhumanity of man to man? The irony can be found in the fITst two verses: will we deny God's justice in order that we be in the right ? The greatness of the Book of Job is also in the /inal concluding part, which is an integral part of the entire book, not merely a pious addition or later interpola- tion. That Job is doubly rehabilitated, indicates that there is hope for man. Even after the Holocaust, man asserting himself as God's moral partner, is capable of preventing another. In fact it is his active part which is the only way that can רהיה בירס החרא יחיה :'ח bring about the exaltation of God's Name and His Unity

.אחד שרמי אחד * * * REWARD AND PUNISHMENT 213

Dr. Chaim Pearl pointed out that two basic concepts underlie the known line in which, of course, is based גימל לא'ש חםד כמפעלי,ניחו לרשע רע כרשעחי : the on Maimonides' eleventh Principle. This foUows two central beliefs : 1. There is order in the world created by God . .הציר חמ'ם פעלי God is a just God .2 The Bible is full of promises of reward for obedience and warnings of disaster for disobedience. The best examples of this are found in the second paragraph of - chapters. This princi חיכחה the "Shema" and in the twice recorded threats of the ple is almost axiomatic throughout the biblical record. Two clear points may be noted in the biblical emphasis: Rewards are all of a material kind, e.g. rain, wine , oil, corn etc.; and that much of it relates to the destiny of the nation as a whole . However we cannot escape the ultimate problem which this teaching raises . Does this reaUy happen? How often do the realities of life mock at the very no - n addition to authors of biblical books our sages also addressed themselves ן . tion They had to face this question against .צjו'ד יער לי, רשע יטיב לי : to the question the painful background of Roman oppression. The first Holocaust Midrash was expressed by Rabbi Simeon bar Yochai. Commenting on the verse in Genesis as if ,אל' instead of על, the Rabbi reads ,קיל דמ' אח', ציעק'ם אל, מו האדמה 10: 1 : to translate: "The voice of your brother's blood cries out against Me from the ground". For God could have prevented the murder had He wanted to . There have been, of course, many attempts at dealing with the agonizing problem ofTheodicy. Thus Rabbi Yannai (Aboth 4,19) admits the impossibility א r בי'ני לא משלייח הצד'ק'ם : of comprehending it. The ways of God are a mystery .יאף לא מ'סי" השרע'ם Maimonides the great rationalist gives a philosophical refinement of the above when he suggests that it is impossible for us to know who is good and what is evil . גי םפר'ם פחיח'ם בראש : Moreover, he took Rabbi Johanan's statement literally השבה. אחד של שרע'ם גסיר'ם, אחד של דצ'ק'ם גסיר'ם, יאחד של ב'ביב"ם (רהיטי) having in himself some good and , ב'ביב' Everyone should regard himseif as a some bad. He also adds a further point: the quality of a deed. Sometimes a simple deed can be so exalted that it is of greater value than numerous others, generaUy or popularly acoepted as good. In this way we can understand the rabbinic state - .שי קינה עילם בשעה אחח, 1'ש קינה עלומי בכמה שנ'ם. )'דע( : ment Gersonides, the 14th century thinker dares to limit God's power. He 214 A SYMPOSIUM deliberately Iimits His exercise of power in order to allow man the fullest freedom of action and to reap the results of his freedom. It is this self·limitation in favor of man's partnership with Him, that comes closest to Rabbi Riskin's interpretation of Job's 40th chapter.

The World 10 Come and Failh

A further and diITerent approach to the problem is seen when we examine the shift of emphasis from this world to the World to Come. This happened no earlier than the Maccabean period, but after that the rabbis developed it into a consis - and כ'בדר אב tent theological position. A good example of this is the mitzvah of In both cases the Bible promises the reward of long Iife for those who .שליח הק! led the order וobserve the commandment. On one occasion an obedient son fulfl of his father to climb and bring down some fledglings. On his way down, after fulfilling the command of his father and the commandment of the of first t the obviousס chasing away the mother bird, he fell down and was killed. In reply למע! ייטב לך - בעילם שכלי טיב, --question, the rabbis propound the theory .ילמע! 'אר'כזי 'מ '1 - בעילם שכלי אריך .שכר מציה בהא עלמא ל,כא --They insist in another place In other words, rewards .דע שמח! שכזר של צ'יק'ם לעח '1" לביא -- And further for good deeds can only be expected in the World to Come . Tbe final answer in religious terms is that of faith. The believer who believes in teringז ter, sometimes most terribly. But he can bear his suז God, will also su because he believes that the good God knows him and his paio, and that at the end of the story, there will be final justification. Job is the perfect example. No tered so much. But Job is above all theז man was so righteous, and no man su ה' בחז הר' לקח יהיי שם ה' מבורך man of faith, so he could exclaim tbe praise of God Such faith leads to courage. That is !ה. 'קטלנ' לי א'חל and also his faith in Him spoken by the בריך !"י האמת why the rabbis prescribe that the benediction bereaved, is to be said standing ! * * * Dr. Gabriel Sivan, the second respondent, proposed an original interpretation of Deuteronomy 29 :28 (based on the intemal division of this verse according to the Masoretic accents), in support of his claim that while the Supreme Judge -a account of man's "hidden" and "revealed" iniquities (ha-nistarot ... veמ keeps REW ARD AND PUNISHMENT 215 ha-nig/ot), reward and punishment are also for human society to administer in accordance with Torah law . the role of a persistent questioner, Dr. Sivan went on to מCasting himself i quote Prof. Andre Neher's thoughts on Divine justice "from the silence of the Bi - ble to the silence of Auschwitz" and the Prophet's anguished cry: "Why does the way of the wicked prosper?" (Jer. 12:1). These Biblical citations might well be linked with a rccent and much-publicized official welcome extended by Austria's defense minister to former SS Major Walter Reder, a notorious war criminal guilty of mass murder, on his release from an Italian prison . " We are entitled to ask two questions," said the respondent. "FirstIy, how can one reconcile Divine .justice with the survival of bestial creatures such as Reder and Mengele, when their countless victims lie mainly forgotten in anonymous graves? And secondly, what kind of impact has the Nazi Holocaust made on 'the conscience ofmankind' if an Austrian politician ofthe post-Hitler generation sees fit to act as he has "? Dr. Sivan recalled how, as a boy in wartime England, he had read and been impressed by The Russians Rep/y To Lady Gibb, a booklet compiled by the as - similated Soviet Jewish writer Ilya Ehrenburg. It contained eyewitness accounts of Nazi atrocities and statements by Jews rebutting a British aristocrat's glib cita- tion of the verse: "Vengeance is Mine, and recompense ... " (Li nakam ve-shi/em : Deut. 32:35). Now, as then, retribution for crimes against humanity was not only the Divine prerogative: "Justice must not only be done, but must be seen to be done ". In conclusion, this respondent maintained that "the mills of God" sometimes grind too slowly for His cO'partners in creation. It was an inherent part of Jewish tradition to argue with God and to challenge Divine .justice. At Auschwitz and after Auschwitz, Jews had every right to do so, and stock theological responses - more meaningful or relevant than Lady Gibb's quotation from the Pen ס were n tateuch. Reward and Punishment was an issue that must be faced honestly and by seeking ariswers (if not the ס s and alSח courageously, by daring to ask questio answer) from Rabbinic commentators and teachers whose works may not always be found on the well·trodden paths of Torah study . FROM THE NUZI TABLETS

BY LOUIS KATZOFF

In the northeastern area of present-day Iraq, near the oil fields of Kirkuk, at the foothills of southern Kurdistan, an ancient city by the name of Nuz'i was ex - cavated some fifty years ago by a team of archeologists under the joint auspices of the American School of Oriental Research (of Jerusalem), Harvard University and the University of Pennsylvania. Nuzi was part of the Hurrian Mitanni empire who held sway for several centuries over the - חרר'ס mentioned in the Bible as - western side of the Mesopotamian fertile crescent. Thousands of tablets from private and public archives were uncovered, which shed light on the lives and the Hurrians - and are of special importance for biblical - חרר'ס customs of the studies, particularly of the patriarchal period. Much of the knowledge derived from the tablets fits into the pattern and background of the general society in which our patriarch Abraham moved about, and is reflected in some of the nar- ratives which we have in the book of Genesis. 1 should like to point out three of .לך לך these as we find them in the Sidra of

SAY THATTHOU ART MY SISTER A critical situation is shaping up for Abraham and Sarah as they approach the land of Egypt in their escape from the famine in their newly found land of Ca- naan. A frightening sense of insecurity settles upon Abraham: There was a jamine in the /and, and A braham went down to Egypt to sojourn there, jor the jamine was severe in the /and. As he went about to enter Egypt, he said to his w!fe Sarai, "/ am well aware that you are a beaut!ful woman. When the Egyp - t!ans see _vou, they w!ll say, 'She is his w!fe,' and they will kill me, but letyou live . Say then that you are my sister, that it may go well with me because ojyou, and

(. ay remain alive thanks to you" (Genesis 12:10-13 ח that 1 I

Dor le·Dor and Vice·Chairman 0/ the World Jewish Bible ןDr. Louis Kalzo.ff is the Editor Q the Execulive Commitee!or חס the Sociely as well as /0 עור n ·דין התנ"ך the חס He serves נ',Societ " He is the author o! "]ssues in Jewish Education,המרכז העלומי לתג" 1 בירשולים/ס lhe estabJishment ." r the Family סן Torah" ןס and co-author

216 FROM THE NUZI TABLETS 2]7

How shal] we explajn Abraham's recourse to a lie, clairning Sarab as a sister ? Of course, we may try to justify a lie, a white lie, if you will, under such stress - ful circumstances which could lead to loss of life. Furthermore, one can bring in the fact that, indeed, Sarah was really his half sister, as he himself attests in a יגם אמבה אחיחי later and similar situation, not in Egypt but in the land of Gerar And moreover, she is indeed my - בח אבי היא לאאך בח אמי - יחהי לי לאשה sister, the daughter oj my jather - but not the daughter oj my mother - and so she became my wife (20 ]: 2.)

It would be more difficult - impossible to give such a response in a com - parable crisis - this time when Isaac declares Rebecca to be his sister, as we read And Isaac dwelt .יישאלי אבשי המקים לאשתי - ייאמר אחיחי היא : in a later chapter in Gerar. And the men oj the place asked him oj his wife - and he said: 'She is sister, ' jor he jeared to say: My wife - lest Ihe men oj the place should kill יכm him jor Rebecca - because she was jair 10 look upon ( 26 : 7.) Can tbe Nuzi tablets shed some ligbt on this puzzling behavior? A custom refiected in the Nuzi tablets provides a legal background for the thrice-repeated tale of a patriarch introducing his wife as a sister, twice with Abraham and once with Isaac. In the society of the Horites a wife en.joyed both greater protection and a superior position when she had the .juridical status of a sister. In such a case, two separate documents were drawn up: one ror marriage and the other ror sistership .

Apparently, both Sarah and Rebecca en.joyed this higher status - of a wife and of an adopted sister. This status of wjfe-sister can be the legal basis for tbe assertion of both Abraham and Isaac in tbe three instances of danger - which, from the reading of tbe text, arouses no question of conscience.

WHAT CANST THOU GIVE ME At the beginning of chapter ]5 we find God assuring Abraham a noble destiny. And suddenly, Abrabam strikes out belligerently toward God - so unlike his usual character. How shall we explain it?

Some time laler, the word oj the Lord came to Abram in a vision saying, 'Fear not, Abram, 1 am a shield to you; Your reward shall be very great. 218 LOUIS KATZOFF

But Abram said, '0 Lord God, what can you give me, seeing that 1 con­ tinue childless, and the one in charge o[ my household is Damesek Eliezer!' Abram said [urther, 'Since You have granted me no oJJspring, one o[ my household will be my heir. ' The word o[ the Lord came to him in reply, 'That one shall not be your heir; none but your very own issue shall be your heir,(Genesis 15:1-4). Can the tablets of Nuzi have something to say in revealing the connection between God's initial assurance and Ahraham's refiexive outcry? In the Hurrian society there were two types of heirs; direct -i.e. natural born sons - and indirect, i.e. outsiders adopted by a man who had no sons. The adopted son had to respect his parents by caring for their physical needs - and by seeing that they received a proper burial. In return, he became the sole heir to the family estate. Also, according to Hurrian law, the adopted son is the sole heir unless a natural son is subsequently born. The latter - the natural son - then becomes the principal heir and receives a double share. This then is the impor­ tance of God's response to Abraham: (v. 4) Your sleward will nOI be your heir; none but your very son will be your heir.

HY HANDז HE MAID IS IN ז

We now come to the third final reference to the Nuzi tablets from ~the narrative in the Sidra: Sarai, Abram's wife, had borne him no children. She had an Egyplian maidservanl whose name was Hagar. And Sarai said 10 Abram, 'See, lhe Lord has kepl me [rom bearing. Consorl wilh my maid; perhaps 1 shall have a son lhrough her.' And Abram heeded Sarai's requesl. So Sarai, Abram's wife, look her maid, Hagar the Egyplian - a[ter Abram had dwelt in Ihe land o[ Canaan len years - and gave her to her husband Abram as concubine (Genesis 16:1-3). What is the importance of the phrase, A nd A bram hearkened to Ihe voice o[ Sarai. At this stage of his life, Abraham appatently did not believe in polygamy, as was the custom among others all about him. But, now, Satah urges and prevails upon him to take another wife - not with a full status of a mate - but within the mores of the society - as a second wife. But now we come to an upsetting situation. Hagar behaves haughtily towatd FROM THE NUZI TABLETS 219 her mistress, whereupon Sarah turns on her husband, declaring causticalJy: (v . 5 ) My wrong be upon thee. 1 gave my handmaid into thy bosom, and when חמסי עלןי The שיפיט הי ביני יביניך . she saw that she conceived, 1 was despised in her eyes Lord judge between me and thee .' Abraharn's reply is more incomprehensible. Without an ounce of compassion , Behold thy maid is in .הנה שפחתך בדיך - עשי לה הטיב בעיניך (he tells Sarah: (v . 6 th)' hand. Do to her that which is good in thine eyes . In a similar confrontation - in a later chapter - between the three - Abraham reacts angri1y toward Sarah, as he stands up for Hagar's rights' - but here in coolness and apathy, he lets Hagar go from the house. Can the Nuzi tablets be of some heJp here too ? ln addition to the institution of adoption, the Hurrians a1so practiced the custom of concubinage whereby the wife, if childless, had to provide her husband with a handmaid in order to bear children. Thus, Chapter 16 is in perfect confor - mity with such customary law . The same custom is refiected once again in the time of Rachel, who, being " ithout child, presented her maid Bilhah to Jacob, for the purpose of bearing children . The Nuzi tablets go on to say that the wife continues to have the lega1 right over the handmaid - though now a secondary wife - and over the child bom from this union as well . Abraham is actua1ly citing the customary law when he says: Your maid is in your hands. Deal with her as you think right .

alher, as welJ as his attachment /0 Ishmae/ (17:J8).promptsן Abraham's natural impuJse as a •

Hagar Qnd her son. What assuages Abraham is ו cast oU םו him:o reject angri/y Sarah's demand

your זס Abraham. 'Do not be dislressed over the /ad ס God said l ו God's inlercession: Bu is through Isaac /hat offspring shall ו bondwoman; Whalever Sarah telJs you. do as she says.!or i be continuedjor you' (Genesis 21:12.) ISRAELITES AND ALIENS-V THE PERIOD OF PROSELYTIZING

BY MAX M. ROTHSCHILD

In our brief survey ofthe relationship between Israelites and aIiens (cf. the arti- cles in Dor le Dor vol. IX no.4, vol.X no.2, vol.XI no.!, and vol.XI no.4) we have arrived at an era in which produced Biblical and Apocryphal works containing important material relating to this question, namely the books of Ruth , Esther, and Judith, the last one a part ofthe Apocrypha. It is quite significant that precisely these books are among those about whose origins IittIe defmitive is known. There are a great many divergent opinions among scholars as to the times when these books were written . These three short books show many similarities. AIl of them appear at a late Biblical or post·Biblical stage. AIl ofthem have women as their main character and i one form or another, deal withמ ,are also named after women. AIl three ofthem the subject of the joining of aIiens to Judaism, or to the religion of the Hebrews in their time, even though this sub,ject is not the main feature . We must be mindful of the ancient prohibition of the Torab concerning the relationship of Israelites and Ammonites. The old prohibition had been explained at an earlier period in such a fashion that it was aimed only at male Ammonites, i.e . forbidding the marriage between a male Ammonite and an Israelite woman. A male Hebrew, however, was permitted to marry an Ammonite woman. By a strange but unquestioned reasoning the Mosaic law was thus deprived of much of its stringency. In later Biblical times the prohibition ofthe Torab against intermar- riage with aliens still carried much weight. Was it then the Maccabean era, or the s of וend of the Persian period which formed the background for these three t .a great Jewish women? Was it perhaps the beginning of the Hellenistic epoch or a reaction to Ezra's strict decree against intermarriage with aIien women immediate- Iy after the Return ?

ןDr. Rothschild, pasl directQr o/lhe department 0/ regional activities o! lhe United Synagogue Q .iference. Drז A merica, served as secretary o!thejirst World Jewish Bible Society internationai co Rothschild is a member 01 the Editon'ai Board 0/ Dor le Dor. ISRAELlTES AND ALIENS 221

Certain facts appear to be indisputable. First of all, the Torah law of "Lo Yavo Deut. 23 :4) was still in force. It must have been deeply) לא 'בא עמינ' " Ammoni imbedded in people's minds because of the serious problem caused by the change in social relationships, and brought about - as we saw in our earlier articles - by Exile and Retum. No Ammonite may come into the congregation, this law states , and yet we have numerous recorded marriages with Ammonites during that period. A male Hebrew, however, was perrnitted to marry an Ammonite woman ; this means that a female Ammonite was admitted into the congregation (cf. 's terse comment to the passage in Deuteronomy " ... a male Ammonite may not mar · ry an Israelite woman"). Second, in alI the periods under consideration, we fmd in · stances of resistance to foreign oppression on the one hand, and on the other, there were those many recorded cases of intermarriage with aliens. Third, the fact that there is much ancient Mishnaic and Midrashic material dealing with "alien women" would indicate that these problems did exist and that the people were in need of guidance . Let us take a look at one of the three works, the little book of Judith. One of its principal characters is Achior, the advisor to Holophemes. Achior was an Am · monite. It may be said that his "conversion" to Judaism, or more precisely, to the faith of Judith, served as the ultimate rationale for the book, going against the Biblical prohibition. This is especially significant when we realize that Judith is described as a noble young widow who strictly adhered to the laws of the Torah which she rigorously observed. A chaste and deeply committed woman, she would not hesitate to risk her honor and her life in order to save her people . Achior the Ammonite had been consulted by the war lord Holophemes who laid siege to Bethulia, a small town north of Jerusalem, near the Biblical Dothan, which blocked the southward route to the capital. But despite Achior's warnings , Holophernes attacked the Israelites who hadjust returned from the Babylonian ex · ile. The town was under such stress that its leaders had decided to surrender, when Judith saved it by secretly entering the enemy camp and enticing Holophernes . Achior who had been against the strategy of Holophernes later on joined the Jewish faith: "And when Achior saw alI that the God of Israel had done, he believed firrnJy in God, and was circumcised, and joined the house of Israel , remaining so to this day" (Judith 14:10.) 1t is interesting to see what non-Jewish interpreters ofthe book of Judith have to 222 MAX M. ROTHSCHILD say: In general they constantly emphasize the valiant deed ofthe noble woman and her faith in God which gave her the strength and courage to slay the evil Holophernes. The subsequent conversion of Achior to the religion ofthe Hebrews was never elaborated. Luther, for instance, denied the historic nature of the book altogeher, and spoke of it in terms of moral instruction exclusively. The question might then rightfully be asked: did Luther's high opinion of the book of Judith in- clude a consideration of Achior's conversion to Judaism, or was it Iimited to the noble conduct of Judith ? The story of Judith figures strongly in European religious art. Paintings from the Middle Ages, the Renaissance, as well as from later periods, invariably show the heroine with the severed head of Holophemes (cf. the famous paintings by Rembrandt and Rubens, to name but a few). The heroism of Judith is also the main motif of Handel's well··known . But, as far as is known to the present writer, there exists no work of art which shows the conversion of Achior when he sees the head of Holophernes in the hands of Judith as the book itself describes it. That conversion, after all, is the culmination of the tale. Achior the Ammonite, who had himself circumcised and ,joined the Jewish fold, had earlier spoken to stגHolophemes about the powerful God ofthe Jews. This Achior is actually the f r non-Jew whose name is mentioned in post-biblical Iiterature as a convert to st whose conversion is described in detail, in full compliance גJudaism, and the f r with the later provisions of the Halakhah dealing with conversions of aliens to Judaism . There existed at one time a Jewish holiday, perhaps observed for two days , perhaps included in the festival of Chanuka, in honor of Judith. The little book of Judith could then be considered as a support for this festival, connecting Achior's conversion to events of the Maccabean period . To retum once more to the book of Esther which subsequently led to the es - tablishment of the holiday of Purim, we have seen that it contains, among others, the story ofthose pagans who became "Judaizers" as a result ofthe Jewish victory over Haman and his followers. In contrast to the detailed description of Achior's conversion in the book of Judith, those "Mityahadim" ofthe book ofEsther are not given an elaborate description. We shall never know whether their desire to join the lewish community was motivated by fear, was perhaps only something temporary , and also whether it took place in conformity with halakhic rules . iSRAELITES AND ALlENS 223

The later Hasmonean era showed a strong awakening Or re-awakening of a national spirit among the Jews of Eretz Yisrael, accompanied by a renewal of great literary activity_ The book of Judith, written originally in Hebrew, and among the oldest Apocrypha, may weU be a part of that renewal of literary activity_ As a his!orical novel, it is fuU of anachronisms_ Its purpose is certainly not to serve as a chronicle, or historical treatise, bu! !o provide some moral teaching and inspira- ! ion_ We must see the Achior episode in that light. The link be!ween nation and religion helped to make the Jewish communi!y s!rong in the Diaspora, but on the other hand it did little to further any proselytiz- ing activities whatever these might have been. It is a fact that a convert to Judaism in that period became a member ofthe Jewish people. Conversion, as we have seen, was then never a merely "religious" act. The change of religion was at one and the same time an ethnic change or, as we would say in present-day language, a political act, a political change. As far as it is known, there was no single religious group in the entire vast realm of the Ptolemies and later on the Roman Empire where this was the case, i.e. where religion and peoplehood (ethnos) were one and the same. In . the Jews were unique ,סס this respect, t We can now understand the suspicion with which foreign rulers such as the leaders of Rome, looked upon any suspected Jewish missionary activity. This fac - tor has to be taken into consideration when we look at the so-caUed anti-Jewish measures so frequently promulgated by the Romans. What they feared was the numerical growth and hence the potential military strength of the Jewish people through a possible infiux of aliens, and not merely a larger body of worshipers of a peculiar deity . Regardiess ofthe date we prefer for the origin ofthe book of Judith - and there are, as we said, quite a number of anachronisms in it - the little book was in any event regarded as important enough to have a great number of Midrashim woven around it. Some of these Midrashim became deeply ingrained in Jewish lore. We can indeed sense in Judith some feelings of hostility towards a king caUed " Nebuchadnezzar", and we assume today that this king was actuaUy Artaxerxes Ochus whose name, along with several others, was changed by the author of the book in order to protect himself. In fact, there are those who think that Achior never was a real person, but ... that he is the author of our little book! Could it be tha! his is a symbolic name whose meaning, namely "brother oflight" was arrived 224 MAX M. ROTHSCHILD

Regardless ofthe answer to this ?ככ - at by the change of only one consonant (n qucstion, he appears as a total convert to Judaism . Onc may then summarize the main ideas of the book of Judith as follows: It wants to demonstrate that there is a way for the alien, the heathen, to .join God's Lrd, ifhe is willing to shed his pagan beliefs, andס pcople, ifhe but shows fear ofthe if hc undergoes circumcision. This message may also have been directed at the Jcws themselves who were shown the dedication and the heroism of a noble Jewish woman, as well as the miracles of God which led to the conversion of a highly placed pagan .

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Prime among somewhat embarrasing Biblical stories is that of the youthful Jacob impersonating his slightly older brother in order to deceive their blind f ather, Isaac, so that he, J acob, acquire the richer blessing - the one appropriale 10 the first-born . By way of mitigation it has been pointed out that the deception was instigated by mother Rebekah for ultimately unselfish reasons, after Esau had sold the birthright anyway for a pittance. Yet whatever mitigation we attempt, the basic discomfort remains . It is the purpose of this paper through reexamination of the text itself, to ex - plore the possibility that, far from being deceived, Isaac was a fully involved par - ticipant in the necessary exercise of apparently deceiving himself: A co - conspirator~ - t quite makס the unfortunate Esau. He keeps trying and n חס l..et us first focus or Iheן ing the grade with his parents. Genesis 25:28: "And Isaac loved Esau ood he placed in his moulh; and Rebekah loved Jacob." That is, Jacob is ןhunled loved continually and unconditionally by his mother whereas Isaac must find an external reason for his conditionallove of the older twin. When it comes lirne for the blessing, a special framework must be constructed in order that Isaac's soul will be able to bless Esau (Genesis 27:2-4.)

my dealh is probably ןס And he (Isaac) said 'I have become old; Ihe day ar dislanl.- Now lake your lools - your quiver and bow - go oul 10ן nol ood - Ihen cook me an especia//y lastyן Ihe (dislanl) jield and hunl me ( Ihe kind thal 1 /ike and bring il 10 me so IhalI eal il - (a11 of this ןס / mea . ore 1 die ןin order Ihal my soul be ab/e 10 bless you be

Jewish ןס ז man served as A4junct Pro!essoו While in the American pulpit. Dr. Joseph Hecke Kehillat Shalva (Sqfed). the Ga/ilee's jirst ןס ord. He is rabbi וHistory at the University 0/ Harf yle) Congregalion. His ieclunng here inc/udes Haifa UniversJIY. Tel Haiו M'soratl (Conservalive-s Co//ege and Everyman's University ,

225 226 A. JOSEPH HECKELMAN

Earlier (26:34) Esau had tried to walk precise1y in his father's footsteps by mar- rying at the same age (40 years) as his father did when he married Rebekah ,tortז This was a sincere but rather c1umsy and thorough1y misguided e .(20: 25 ) mistaking empty form (identical chrono10gica1 age) for content. This did not work: The two wives that Esau took were a source of bitterness of spirit to both Isaac and Rebekah ( 26:35 .) Esau kept trying - he is such a good· hearted c10d. But as we have seen, he terentiate between external formז 1acks e1ementary sense. He simp1y cannot di and internal content. This spiritual blindness makes him unfit to be the bearer of the reve1ation initiated via his grandfather Abraharn. Ear1ier (25 :29-34), Esau despised Ihe birlhrighl in selling it to Jacob for a pot of 1entils, being especially at- tracted by the 1entils' red co10r. The actual giving of the B1essing by Isaac to the proper son is the comp1etion of this act . Yet Esau does not give up. Even much 1ater, after the traumatic drama of the B1essing, he tries again. (Genesis 28:9) And Esau wenl 10 (his unc1e) Ishmae/ and he look Maha/al, daughler o/Ishmae/ (who was) Ihe son 0/ Abraham - she who was Ihe sisler 0/Nevayol - in addilion 10 his olher wives 10 be his wife. Not un - expected1y, this re-focus on the external was equally unsuccesful. And so sometime after Jacob's fieeing north, Esau too 1eaves the parental hearth, trave1- ing east and somewhat north to establish himse1f on the far side of the Jordan River . Let us summarize the story ofthe B1essing-via-deception as it is conventionally understood. Mother Rebekah overhears Isaac sending Esau out to the fie1d to hunt food for a meal which wil1 produce the appropriate b1essing. She persuades the re1uctant Jacob to impersonate his brother immediate1y and thus receive the b1essing which rightfully should go to Esau. As insurance against the deception being discovered, Jacob puts on Esau's clothing; in addition a goat serves a dou - ble purpose: 1) Its meat will prepare Isaac to bless, via his stomach; 2) Its skin on Jacob's hands will duplicate Esau's hairiness, rather than Jacob's smoothness . Tbese preparations go forward very quickly and Jacob presents himself to old Isaac. Isaac does comment on the speed with which the food has been prepared but does not investigate. Similarly he notes the contrast between voice and skin, 27:22 And Jacob approached Isaac his/alher, and he/ell him; and he said Ihe voice is Ihe voice 0/ Jacob whereas Ihe hands are Ihe hands 0/ Esau. He 227 ך ISAAC A CO·CONSPIRATOR accepts the evidence of the hands rather than the voice, proceeds to eat and to drink wine and continues with the blessing. Jacob, blessed, leaves. Esau enters . Isaac now learns of the deception, is quite upset - but asserts that (regardless of - the blessing applied to Jacob remains his. Esau is furious, cries כ how obtained and, in turn, is also blessed by Isaac . The above summarizes the story as it is conventionally understood . Perhaps there is a level of subconscious Jewish masochism, since the above is the way in which the story has been told and retold from generation to genera - tion; although it refiects most negatively on Jacob, who is later renarned !srael, and more than anyone else in all history is the archetype of the Jewish people . How easy to misunderstand this as a model for cheating in business and in human relationships generally! We stoically make a virtue of necessity, saying " the Bible teUs it as it is; we don't want to conceal the truth from ourselves - what we want to do is know the truth and transcend it. Just as Jewish fathers do not re-enact the , so Jacob's negative morality is surely relegated to the distant past". Fortunately there is a better way out: A careful reading of the text and a serious consideration of what Isaac does and does not do points to something very different: to Isaac's cooperating in an act of theatre which was necessary in order for Jacob to assume the role of 'bearer of the message of Abraham'. A similar problem of the unsuitability of the first born had occurred a generation Y his father's mantle, his older brotherח earlier. There in order for Isaac to ca ut of the ס was driven totally כIshmael, (together with Ishmael's mother, Hagar household and out of the region. Here Esau is not to be physically driven out ; .כ rather, Jacob will become Esau (and, in the event, he will physically leave Preparatory to the Blessing Isaac deliberately sent Esau far away, in order to clear the way for Jacob . A number of factors, considered seriously. very much undermine the deception theory : The voice is the voice 0/ Jacob, yet the hands are the hands 0/ Esau. If כן there were genuine doubt, would not any reasonable person do one of the follow - :כ ing (or both Be guided by the voice rather than the hand? (We might also ask ourselves כ a to what extent raw goat skin worn over a hand - a sort of insulating glove - 228 A. JOSEPH HECKELMAN

really could have duplicated the feel of a human hand, however hairy.) b) Ought not Isaac to have said, "Call your brother in, and we will see who is who; he is a 'dweller of tents' - he must be nearby". Yet Isaac deliberately refrains from this obvious step. 2) .In addition, surely the Patriarch Isaac had the gift of prophecy and ought to have had no difficulty with the true identity of the person before him regardless of external evidence. 3) The blessing itself (27:28-29) has two elements; fruitfulness of the earth and sovereignty. While the second could apply to anyone, the first is appropriate only for a farmer, not a hunter (27:28): And God will give you oj the dew oj Heaven and the jat oj the Earth and a multitude oj grain and wine. And it is Jacob, not Esau, who was the farmer! 4) Then, the blessing Isaac gives Esau (which he gives him only after Esau weeps) somehow is very particularly suited to Esau alone. (27:40) And you will /ive by your sword... It appears that this blessing had been knowing/y saved jor Esau. 5) Finally, as Jacob is about to leave the ancestral home to go far north (28:1): And [saac ca//ed Jacob and b/essed him. This is a voluntary additional blessing by Isaac on his own initiative shortly after the alleged deception. Surely this is absolutely inconsistent with Isaac's having been foully deceived by Jacob!1 What then was really happening? It appears to this writer that the problem of succession is crystal clear to Isaac: Just as his own older brother Ishmael had been the wrong person to bear Abraham's religious messag,e to the next generation, so Jacob's older brother Esau was similarly the wrong person - but the identical solution was impossible. It is not that Abraham was made of sterner stuff than Isaac, being tough enough to drive one son out of the house and coming within a hair's breadth of executing the other - rather, it was that Isbmael had been born to a different mother who was also socially far inferior. This made it practical to drive physically mother and son out of thc house and out of the area. But Jacob and Esau were born of the same mother and father and born close to the same instant. Here, a difTerent solution would have to be found. That Esau had deliberately rejected the birthright as of less value than a pot of lentils very probably made it psychologically less difficult for Isaac. Nevertheless OR ? 229ז lSAAC A CO~ CONSPIRA the step that had to be taken was for Jacob to become Esau. The essence of the name, Esau, literally emphasizes his hairiness. Therefore to become Esau, Jacob had to become totally hairy: He put on Esau's own clothing and also clothed with raw, hairy goatskin those parts ofhimselfthat projected from Esau's cloak : ( Genesis 27: 15-16). Having done this and having put before Isaac a meal of goat ce between ח meat (does one wish to argue that Isaac was unable to tell the differe goat meat and that of other game?) there follows a carefully crafted, virtually ritualized, dialogue (27:19-22 :)

' 'And he came 10 his jalher and said 'My jather' and he (!saac) said 'Hineni, who are you my son?' And Jacob said 10 hisjalher '! am Esau , ') our eldesl. ! have done as you spoke 10 me; come 110W, sil and eal oj my saac said 10 his son ו hunled jood in order Ihal your soul bless me. A I1d " Whal is Ihal you have hurried 10 jind my son?" And he said "For Ihe Lord your God caused il 10 happen jor me", And !saac said 10 Jacob " Come close and 1 willjeel you my son 10 verify whelher you are my son Esau or nol", And Jacob approached !saac hisjalher and hejell him and he said "The voice is Ihe voice oj Jacob yel lhe hands are Ihe hands oj Esau ".

Without excessive stretching, the above dialogue may be understood as Jacob's affirming that he had become Esau, the first born, by clothing himself in Esau's cloak and the hairy goat skin; that Isaac, whose vision was dim, wanted reassurance that the person before him - who clearly was Jacob by ltis voice - was performing the ritual, theatrical act properly. Is it not the voice which pro - jects the inner essence - the soul - of the person ? There remain two difficulties: Verse 23 and verse 33, Verse 23 is normally un - saac) did nol recognize him, because his hands were like Ihe ו) derstood And he hands oj his brolher Esau, hairy, and he b/essed him , However it is also possible to understand verse 23 as conveying: And he ( Isaac) did not recognize him as the original Jacob, since he had made his hands qualitatively as the hands of Esau his brother, hairy; and so he was able to bless him as the first bom. t begins, And !saac Irembled a greal ו , Verse 33 presents a greater difficulty tremb/ing, exceeding/y greal, and said, "Who is he Ihal hunled game and 230 A. JOSEPH HECKELMAN

ore you came?" I suggest that the basic cause ןbe וו brought it to me and 1 ate it a of Isaac's trembling was not direct fear of Esau - rather, that the drama, which until now had been a planned ritual, at this point reached the climax: And this very much evokes the climactic moment on Mount Moriah when Isaac had in ef- fect received his father's blessing instead of the executioner's knife. The key word with which Abraham accepted that terrible test - a test that was even more traumatic for Isaac than for Abraham - was hineni (Genesis 22:1). The identical word had been echoed by Esau (27:1) when Isaac instructed him to go far away and hunt game. The word appeared again in the dialogue between Abraham and Isaac as they - alone except for each other - made their way up Mount Moriah ; and it appears in the dialogue between Isaac and Jacob alone, preparing for this blessing (27:18). So heavy was that moment between Isaac and Jacob-become - Esau, that it is not clear whether Isaac asserts hinenito Jacob, or Jacob to Isaac . ur preferred reading as noted above, is that this is Isaac's affirmation of his roleס in the drama. The extent to which those two verses - one in the blessing story , and one in the Akedah story - are identical, is most striking ather" and he saidן alher "Myן And !saac said 10 Abraham his (22:7) ...יי n ס hineni my s" ather" and he saidן ather and he said "Myן And he came 10 his (27:18) ' Ihineni ." How does each verse close? In the Akedah narrative, afier "hineni, my son :" or aן ambו And he said, 'Here are lhe jire and the branches, but where is the burnt o./Jering? "in the Blessing narrative, ... and he said "hineni '; who are you my son?" Isaac had almost died then on Mount Moriah. Now as an old man full of years, he is indeed going to die soon. It is likely that he very much did not want to infiict on his sons anything like the trauma that had marked the afflfmation of his assumption of the mantle. Yet the echo of that earlier trauma forces itself on him. The Fear is re·evoked. It is apparently possible to delay the trembling during the planned ritual exercise with Jacob/Esau. But with the real Esau actually before him, the trembling bursts forth. Isaac is in an emotionally most difficult at the moment of setting the stage' for inevitable י confrontation with one son ongoing conflict between the two brothers - his twjn sons - and their descen - dants - for alI time. Surely this plus the evocation of the terror on Mount Moriah made it a moment for very great trembling. Yet for all that, Isaac does not shirk SAAC A CO-CONSPIRATOR ? 231ז

his responsibility; verse 33 ends with Isaac's straigh(-forwardly asserting ... " 1 blessed him and indeed he will remain biessed ." After all, (his is not pagan my(hology in which stealing, whe(her it is admired or condemned, becomes a va1id explana(ion for various natural phenomena. This is the Torah, the sacred book of Jewish morali(y. In the Torah, s(ea1ing is not only unequivocally condemned, but the thief is ordered to pay back the value of what has been s(olen several times over. If Esau's cry that Jacob had rea1ly s(olen the Blessing were objectively true, i( is inconceivable tha( he would have gotten away unpunished. True, there is a midrash that suggests balancing decep - tion on Jacob's wedding night. But to have been tricked in(o getting an additiona1 wife, who becomes mother to half the tribes of Israel, is hardly punishment. Nor can Jacob's later gifts to Esau of part of his property be seen as serious repara- tion by the standards of the Torah. And, on closer examina(ion, we find tha ( t "~ stolen". True, Isaac explains to סת ", Esau's actual terminology is "acquired Esau "Your brother came with deception ... " but what else could one say to sim - ple Esau? And what better word than "deception" could one use to describe (heater and costume ? A easier andמ . We have dea1t with the tota1ity of the (ext exactly as it is sOlnewhat more dangerous approach would have been to open the possibility that the hand of an editor or editorial commi((ee had much later added the dif- ficul( phrases in the course of tidying up the story. However, since we do no ( claim omniscience, we would not feel on firm ground deciding to erase .jus( those phrases that have caused us a bit of difficulty. Thus, without any tampering with the text, we have established the likelihood tha( Isaac was a fully aware co - conspirator in the theatrical ri(ual that permitted the Blessing, and the mantie, to pass to Jacob . ! f one looks at thejramework of the Blessing s(ory, !saac's knowledgable par - ticipation becomes even more clear. The Blessing story proper begins with chapter 27. Immediately bejore this, the last (wo verses of chap(er 26 relate Esau's marrying two locaI Hittite women. The text comments only tha( these were a bitterness of spirit to his parents. 00 reflection, their significance is much grea(er: this act in Isaac's eyes must absolutely disqualify Esau from carrying the mantle. After aIl, Isaac himself had been absolutely prohibited from marrying any 10caI woman. Part of the process of his quaIifying to carry Abraham's man - 232 A. JOSEPH HECKELMAN

t1e to the next ger,eration depended upon Isaac's wife coming from outside the 1and of Canaan - as it happened, from Abraham's own fami1y in the far north . Thus, be[ore the drama of the B1essingn it is made abso1ute1y c1ear to Isaac that Abraham's B1essing may on1y be conveyed to his younger son - just as a genera- tion ear1ier it cou1d only be conveyed to Abraham's younger son: Isaac himse1f. Then, well a[ler the staged drama of the B1essing, Isaac quite knowingly and deliberate1y calls Jacob, gives him his own additional B1essing (28:1), tells him to find himse1f a wife from among his mother's family and adds (verse 4), May He give you Ihe B/essing o[Abraham, 10 you and 10 your generalion[o//owing, 10 in - heril Ihe /and o[ your dwe//ing which God gave 10 Abraham . Thus, in perspec - tive, in addition to Esau's questionable character traits, we see that he had ab - so1ute1y disqualified himse1f by his taking 10ca1 wives. Then, the comp1ex drama of the B1essing is staged as a bridge in order that Isaac may final1y, open1y pass Abraham's mant1e on to Jacob . The writer recognizes that reasoned persuasion to a new conclusion is less than totally convincing in its own terms. 1t is, therefore, a p1easure to point out that this same conc1usion was drawn some 1800 years ago by Rabbi Yochanan, and endorsed about a millenium 1ater by the Zohar. Referring to 27:27, And he came c/ose and he kissed him and he sme//ed Ihe sme// o[ his c/olhing and he B/essed is like Ihal o[ a field which Ihe Lord ח him and he said "See Ihe odour o[ my so has Blessed", Rabbi Yochanan comments: 'There is nothing whose smell is as unp1easant as the enve10ping sme11 of goats, yet the text says, 'He smelled the smell ofhis c10thing and he b1essed him"? But the moment that Jacob our Father entered c10se to his father there entered with him the (aura of the) Garden of Eden, for thus it says to you: 'See the odour of my son is 1ike that of a fie1d which the Lord has Blessed"*. Please note that in the Blessing story this takes place im - mediate1y before Isaac proceeds with the actual B1essing itse1f. Thus, although Rabbi Yochanan and the Zohar 1eave open the question of Isaac being a co - conspirator from the beginning, they apparent1y are total1y convinced that he very well knew exactly whom he was blessing . 1t is sometimes argued that neverthe1ess Jacob must have been guilty of some

• Lit:"1 do not know the precise date of my death". • Midrash Rabah, 8ereshit Rabah (Hebrew), Yavneh, Tel Aviv, 1956 - vol. 3, p. 56. ISAAC A CO-CONSPIRATOR? 233 genuine deception since he had such a difficult life: his life was so difficult that in his brief conversation with Pharaoh late in his life he essentially complains (at the age of 130) that his years were few and bitter. While granting that Jacob's life was difficult, it is in place to point out that neither Abraharn or Isaac had a very easy life. The akedah was only the most difficult of Abraharn's ten trials; and n self on the point of dying at the relativelyוIsaac's life was such that he feels h i young age of 100 when the Blessing Drarna takes place: Yet he is destined to live another 30 years. It may be that what is revealed is Jacob's greater sensitivity : AIthough the Blessing drama was absolutely necessary in order for him to fulfill God's purpose - still he was deeply uncomfortable over his part. So much so that even the semblance of being engaged in deception continued to disturb him for the rest of his life. Thus, on his journey back from Padan Ararn, as he - nוprepares both to meet his brother and to re-enter the land now promised to h i he must spend the night wrestling with what is essentially his brother's spirit. Torah drama is at least as demanding as Greek tragedy. The reward for doing the necessary is in no way sugar-candy. It may well be a mix, including ongoing bitterness and pain . A final thought on Rebekah's role. Since the nature of the Blessing drarna is the rebirth of Jacob as Esau - a re·arrangement, as it were, of which twin emerged first - surely it is most appropriate that the mother play a real role in propelling Jacob into the action, so that he now is first on the stage . In stating that "mirmah" (deception) is "hokmah" (wisdom), perhaps Rashi and Onkelos were hinting at 80me of the above . The remaining loose end i8 that of Jacob's name change: Ifthe Blessing drarna was indeed a re-birth, should not Jacob's narne have been changed then? Of course. And Jacob's narne was changed, functionally - to Esau (1 am Esau your eldest - 27:19).Perhapsit is not excessively far-fetched to see Jacob's long , 8010 trek to Padan-Aram as being somewhat in the pattern of the lone hunter, Esau . The next narne change takes place 20 years later, in the course of Jacob's return journey. It is on the bank of the river whose narne is made of three of the letters of Jacob's name: the river Yabok. Note the Hebrew spelling of the river I\e is so close to his ownוIt is here, at the river whose n a בק)ע('. and of Jacob ,יבק old narne, that Jacob begins to take his own new narne. How? By demanding of the figure he struggles with all night: a blessing. We earlier identified this figure as 234 A. JOSEPH HECKELMAN

the spirit of Esau. Thus, Jacob really needs Esau's acceptance - his blessing - to grow beyond the level of the earlier Blessing drama in which Esau had felt cheated and in need of revenge. Now, Jacob no longer assumes Esau's identity, but proceeds towards a new identity. However, although the new name seems to be bestowed at the river, the Torah text does not use it even once until J acob has returned to Bet· El, the house of El, where he had had his first dream - opening to God - an experience that included blessing - and to which place he had been told he must return to mark the end of that journey's development. The Blessing drama, then, concludes more than 20 years after its beginning. It's conclusion is the retum to Bet El, with the Torah text certifying the conclu­ sion by thenceforth regularly using the new name, Israel (YSREL - prince and warrior who reaches toward God) along with the original name, J acob (Y' AKOV - follower). Only then does the functioning of the new name complete the rebirth of the Blessing drama.

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BY NOAH J. COHEN

f anyone find a vesseJ," states the Mishnah, and on it be written 'korban' I זי" (sacred) -- R. Judah says, 'if it is made of "heres" (earthenware) it is "huJJin ­' ' (profane), 2 and whatever is in it is korban; but if it is of "matekhet" (metaJ), it is " korban" and what is therein is hullin.' They said to him, 'it is not the way of the people to put what is "hullin" into what is "korban." "3 Apparently, vessels made of various types of materiaJ and marked "korban" were utiJized during the Tem - pJe period; consequentJy, the sages feJt compeJJed to advise the peopJe that aJJ ot considered sacred, that their sanctity was contingent upon the ת vesseJs were substance empJoyed in the manufacture of those vesseJs .

ce Oiving or inanimate) which has been consecrated to God or to the וAny offering or sacrif .1

-duwed with 5anc ח Tcmple. "Korbao" as used here indicates that the vessel 80 InarktXJ 1188 been e

," the Temple service. Cf. Nedarim 1:2 where "korban מ tity and dedicated to tbe TempJe for use i • t utilizedסת actua] living sacrifice. Such vessels. when מ like\vise. implies an offering apart from a

i the "Lishkat ha-Kelim," the Chamber ofUtensils (Shekalim 4:6 ff, 5:6 andמ were probably stored Tanlld 3 :4 .) a d not "the way oftheמ Vesse!s made of earthenware were considered improper and ofTensive .2 people to hallow them" (Bartinoro on Ma'aser Sheni 4:10); however, from this passage we learn that they were nevertheless being fashioned, and in all probablity were utilized. Thus, the Mishnah

a old lamp formed of earthenware should not be usedמ , cites the admonition by R. Judah_ Similarly on the Sabbath because of "muktseh mahmat mi'us," because of its inherent repulsiveness (Shab - .note 7 ס bat 448); See als aמ y of וn ם Ma'aser Sheni 4:10, While the sages agreed with R, Judah that the contents 3 earthenware vessel are holy, they, nevertheless, maintained that in the case of vessels which were made of meta1 both the vessels and their contents are "korban" (sacred .)

Orthodox of Grealer ןס Ihe CounciJ ןס ormerly Presidenlן • r. Noah J. Cohenע schoJarly journals. Since coming on , in 10 ז Washington, has been ajrequent contributo or archae%gicai excaval;onsן su!tantח he has been wilh TelAviv University and serves as cO ,]197 on Talmudic and general Rabbinic sources _ 236 NOAH J. COHEN

For approxjmately two thousand years, until its excavation by !sraeli archaeologists, a polished Herodian stone fragment bearing the Hebrew inscrip - tion "korban" lay in the heaps of debris and earth on the paved Herodian street along the Southern Wall of the Temple Mount'; and now this spectacular fmd has been uncovered, an artifact which bears directly on the Mishnaic passage cited above: if anyone find a vessel and on it be written 'korban'." However, to students of the Biblc, this find can still be of further significance for beneath th • " korban" inscription, clearly visible, can be seen two incised representations of inverted birds (PI.!)': a symbolic depiction, perhaps, of the type of sacrifices terז which the impoverished "yoledet," which she that beareth a chiid had to o before the Lord as prescribed in Leviticus 12:7-8 :

emaie. A nd if herן or her that beareth, whether a maie or aן This is the iaw or a iamb, then she shaii take two turtiedoves or twoן means suj]ice not - or a sinן or a burnt-oJ!ering, and the otherן young pigeons', the one or her, and she shaii beן oJ!ering6; and the priest shaii make atonement ciean .

i Pebruary 1968 wereמ Excavations south and southwest of the Temple Mount which began .4 conducted on beha1f of the Israel Exploration Society and the Department of Archaeology of the Hebrew University, Jerusalem under the direction of Prof. B. Mazar, assisted by M. Ben·Dov and . t of approximately thirty personnelזJ. Aviram and a permanent sta 5. As indicated a1so in l..eviticus 5:7. The dove has been compared to, and has become a symbol for Israel ( 53b; 130a). possibly because of its gentle nature, for it never returns an attack. Of possible interest may be the fol)owing Talmudic passage: "R. Abbahu said: 'A man should aJways strive to be rather of the persecuted than of the persecutors as there are none among the birds more persecuted than doves and pigeons, and yet Scripture made them aJone, among birds. eligible for the a1tar.' .. (Bava Karnma 93a). Just Jike the sacrificial birds. R. Abbahu asserts that the offerer should desire to be ofthe persecuted rather than ofthose that persecute. To Profes • sors B. Mazar of the Hebrew University. excavator of the "Korban" fragment, and Edith Porada of Columbia University, I am indebted for the suggestion that, to the ancients, inverted birds denoted that they were slaughtered for sacrificia1 purposes. Prof. Porada, moreover, ca1led myat· tention to the relief of the Egyptian princess Kawit 11 th Dynasty wherein slaughtered bird offer · ings Iying on their backs can be clearly seen (PI. 11); thus supporting the thought as discussed herein that the korban vessel may have been a container which was set aside for use by the " yoledet" after childbirth . 6. Cf. B. Mazar: "The Mountain of the Lord" (New York, 1975), pp. 108-9. For the mother to STONE FRAGMENT "KORBAN" 237

Admittedly, the Mishnaic passage cited above has little, if anything, to do with the "yoledet" in Leviticus 12:7-8 and certainly makes no reference to her, nevertheless, the stone fragment, with its "korban" inscription and engraved representations of birds, strongly suggests that it could have been part of a vessel in which either turtledoves or pigeons were brought as sacrifices by the mother after childbirth in accordance with the Mosaic Code. Moreover, the fact that the fragment was composed of Herodian stone and polished rather than of "heres " may provide additional significance to this speculation, for while "heres" was - the other hand, generally carries the same clas מס , considered "hullin," stone sification as wood and metal. Therefore, .just as vessels made of wood and metal can be "korban", 80 a1so can vessels which were manufactured of stone. 7 Thus, it

bring a bumt·offering (korban olah) is understandable, for as the term olah ('that which ascends )' · jes, the ofTering rises to heaven, 50 too does the mother symbolically express her w:ish to as ןimp

to ח cend herself and compieteiy submit to the will of God; it symbolizes, further, her rededicatio God after a period of ahstention from the Sanctuary. In what way, however, did she sin? Why must she bring a sin·offering? According to R. Simeon ben Yohai, she was a sinner in confinement in tha1 when in travail she swore not to unite again and have relations with her husband and then

• Others, as R. Hosha'ya .(דן • broke her oath (Keritot 26a; Niddah 31b; Shavu'ot 8a; Gen. R . 20 teach that her sacrifice was not for the expiation of her sin, for she had already accomplished this 1hrough her labor pains, but rather to make it possible for her to partake of consecrated food . Consecrated food will continue to be disallowed to her until she brings her sin-offering, and until then she will remain unclean as a resuJt of her confinement. (Nega'im 14:4; Keritot 26a; Yevamot 74b). On the forty·first day after having given birth to a male infant or on the eighty-first day after having given birth to a fema1e child, the mother presents her offerings to the Temple . 7. During late period stone vesseJs were popular because of the fact that they were considered pure and not susceptibJe of defilement (Kelim 10:1; Parah 3:2). Yitshak Alfasi ( RIF) on Pesahim Perek Sheni, p. 16b, states in reference 10 scouring vessels for Passover that ves - scls of wood, metal, stone and marble which were used during 1he year come under the same rule and must be cleansed for Passover. More specifically, R. Nissim, commenting on thc RIF above, under that of !ס states that "vessels of stone come under the same law as vessels of mctal and n f a heathen ז" , heres (earthenware)." Authority for this concept can be found in 'Avodah Zarah 74b covered a stone winepress with pitch, it may be scoured and is then clean ... if it was of earthenware, even though he peeJed off the pitch, it is prohibited." Of speciaJ significancc may be the fact that many, perhaps most, of the artifacts of the Herodian period which were excavated in the Upper City opposite the Templ(' Mount where tbe priests lived, were purposely made of stone and not of thc usual heres (earthenware). During the late Second TempJe period, stone vesseJs were popuJar since they were not susceptible of deftlement . 238 NOAH J. COHEN would appear appropriate that a receptacle of stone would be utilized in order to contain and transport the bird-ofTerings to the altar '. As related in the Mishna, Petahya served as the ofIicer-in-charge of the "kin- nin" (sacrificial birds; nests; bird-ofTerings),9 and it was he, as chief officer, ac - cording to Maimonides 10 with whom an agreement could be made in order to moreover, was the one who fixed the price י procure them. The officer-in·charge for the ofTerings. Upon delivery of the required funds to the (trcasurer of the ) Sanctuary, the officer (in charge of the birds) would then transmit the turtledoves or the two young pigeons to the person who was obliged to have them sacrificed , and upon completion of this transaction, the ofIicer- in-charge would then com - plete his accounting with the treasurer and· receive his payment. Every thirty , ri des further states, a new rate would be established. Shouldו days, Maimo. however, the "kinnin" become cheaper (than the fixed price) then Petahya, as chief officer, would be obligated to supply them in accordance with the lower cost; if, conversely, they became more expensive, he would be required to furnish them at the fixed price . 11

8. Nothing is known from the sources on the method of transporting thc bird-offerings to the altar. Perhaps an analogy can be made from the manner in which the first fruits were brought to the Temple. "Wealthy Jews," the Mishnah relates, "brought their 'bikkurim,' their first fruits (cf.

wicker מbaskets overlaid with silver and gold, while the poor brought them i מOeut. 26:1 fi) i baskets of peeled willow- branches." and the "pigeons that were hung upon the baskets were " c bore in their hands they delivered to the priests ן sacrificed as burnt offerings, and what the peop with(2:5 נ im ן Bikkurim 3: 1· 8); in addition to the stone korban of two sundials ('Eduyyot 3:8; Ke ) invcrted menorah incised on the back of one. These time pieces were required for use at the מ a Tcmple as the offerings and prayers were schedu!ed to be held at specificd periods during the day . 9. Shekalim 5:1; Menahot 65a . 10. M. Maimonides (RAMBAM), Mishnah Torah, Sefer 'Avodah, Hilkhot Kele ha-Mikdash 7:9 . According to the Talmud (Pesahim 90b; Eruvin 32a; Shekalim 6:5) it would appear that tbe

e. She could simply drop the ן yoledet was not required to bring her offerings personally to the Temp required money into the Shofar (collection chest) which was marked "kinnin" and assume that u1d have the birds sacrificed on that self·samc day. However, the entire procedure as ס Petahya w indicated in both the TaImud and Maimonides remains in part unclear . i Mishnaic times prior to this rulc, unscrupulousמ , Cf. Maimonides, note 10; Apparently .11 deaJers would ask exorbitant prices for the sacrificial birds. At one time their cost had risen to a

den denar (equal to 25 silver denars) and it was feared that these women -- who were alreadyן go d eat of the consecrated food bcfore fulfilling their sacrificial obligations ן impoverished -- wou STONE FRAGMENT "KORBAN" 239

, i ally, in receipt of their sacrificial birds, the new mothers would carry themמ F i vessels of the type excavated at the Southernמ presumably braced together and Wall of the Temple Mount, as discussed herein, to the Court of Women, beyond which females were not allowed. This court, which was of great size (222 sq. ft ). contained four gates, one of which was the magnificent and imposing Nikanor Gate12 which led to the Court of Israel. And at the Nikanor Gate a priest , perhaps Petahya 13 or one of his subordinates, coiiected the birds from the women, slaughtered them 14 and then removed their feathers prior to offering them upon the aitar. And so it was at "the Eastern Gate," as the Mishnah records, "over against the entrance of the Nikanor Gate that they purified the women after childbirth." l '

. Were it not for the intervention of R. Simeon b :ך(. Keritot 1 חס Bartinoro and Tiferet Yisra'eJ )

iel, this problem rnight not have been solved. "By this Temple," he said, "1 will not rest this ןGama

- that vcry day, the Mishnah in חס night before (a pair of pigeons) are (sold at a silver) denar." And

, S, (the price of a pair of) pigeons stood at two quarters (of a silver denar), and each bird ט forms (, t cr of a silver denar (Keritot 1: 7זy a qu a ומס therefore, cost 12. For the miraculous delivery of these beautiful gates and how thcy wcre brought by sea from

. oma 2:4ץ Alexandrin, Egypt, to the port of Jaffa see Yoma 388 and Tosefta 13. Whether Petahya was a priest is questionabJe. Shekalim 5:1 and Menahot 65a indicate that ahot 64b states that he was Mordekhai "of the days of מ Me מס he was Mordekhai, and Rashi he could not have been a priest, as Mordekhai came from ח Ahasuerus." If this were the case the the tr:ibe of Benjamin. Some identify him with Mordekhai Bilshan (Ezra 2.2; Neh. 7:7; Menahot , tifies Mordekhai Bilshan as Mordekhai ha-Yehudiמ Ezra 2:2) ide חס) 65a) and Ibn Ezra presumably the kinsman of Esther, of the tribe of Ben_jamin . on-priest) iearned in the laws of shehitah (slaughtering) can slaughterח Anyone (pr:iest or .14 animals, but only a priest can slaughter fowl, and this must bc accomplishcd by "melikah," i_e. by pinching off the head of the bird (Lev. 1: 14- 15). In the case of the woman who was required to br - ing both a burnt offering and a sin-offering, the sin-offering must be sacrificed first in accordance

Lev. 12:7-8 the burnt-offering is mentioned before the sin-offering מ with Lev. 5:7 although i b .justifies this rule on the basis that rcconciliation between God and theך Zevahim 89b)_ Zevahim ) sinner must first be 8ttained before God would accept tbe latter's gift, the burnt-offering. "Why does it come," asks the Talmud, "before the bumt-ofl'ering? Because it is like an intercessor who

." the intercessor has appeased (him), the gift follows ח enters (to appease the king): whe 15. Sotah 1: 5 . AH J. COHEN ס N 240

Fragmenl 01 leg 0/ Deve!oped view 0/ stone vessel bearing "Korban" inscription inscriplion "Korban" wilh inVerled birds Wilh ;nverled b;rds -em," Jer., J969. Reproduced by perו a יב Frorn: B. Mazar - "Excaval;OnS in lhe O/d Cily 01 Jeru ) miss;on 01 the aUlhor)

Relie/ 01 Egyplian Princess Kawil, 111h Dynasly.sacri{icial S/aughler 01 FowJ, Lowest Regisler. (Reproduct!d from: Walther Woif - Die KunSI Aegyptens, Stuttgarl, 1957)

A congregalion or Bible sludy group may wish 10 honor one 0/ ils members by sponsoring a special issue 0/Dor le Dor. We shall be happy 10 dedicale such an issue 10 Ihe honoree. Please wrile 10 Ihe EdilOr, Dor

L-______k__ D_o_~~fi_o_r~fi_ur_l_he_r_d_e_l_a.'_·~_. ______.-J THE HE8REW ELEMENT IN EVERY­ DAY ENGLISH SOME AFTERTHOUGHTS

BY GABRIEL SIVAN

No short series of talks or articles can possibly do justice to the vast subject or (Vol. XI, No.3 - Vol. XII, No. 2), and 1 am gratefulס· or leס that 1 tackled in to the readers whose enlightening observations were published in the Spring 1984 issue. That correspondence now prompts the following supplementary notes . If, as previously, a light·hearted tone can be detected here occasionally , 1 would attribute this to the abiding influence of two lamented senior colleagues , both ,ז"ל and Rabbi Professor Louis 1. Rabinowitz ז"ל Professor CeciI Roth !eachers and friends of mine, who had a keen sense of humor and were fond of Biblical puns.] In any case, as the Mishnah points ou!, our Hebrew Bible is an in · exhaustible mine of information: "Turn it this way, !urn it that way, everything is in it" (Avot 5.25 .)

MORE BIBLICAL PHRASES AND PROVERBIAL EXPRESSIONS Just to show how my earlier survey merely skimmed the surface of this topic and how many more telling examples can be ci!ed, here are three instructive se­ quences based on elements derived from the Tanakh. New recruits in many an army unit are awakened at the crack of dawn by the sergeant's cry of "Rise and shine!" (Isa. 60:1). When the enemy's lates! position needs to be pinpointed, scouts are dispatched on a reconnaissance mission "to

1. Oxford's onetime Reader in Jewish Studies would ma]ntain a straight face and quote Proverbs

15:1 when cautioning pupils that "8 soft answer turneth away Roth".

The Bible and Civi/izalion and co-author 0/ Judaism A-Z. is a ןס Dr. Gabriel Sivan, aUlhor ed 10 Israel in 1967, wasו member ojthe EdiloriaI Board 0/ Dor le·Dor. Born jn Eng/and. he emigra education with the /0 זQne 0/ the editors 0/ the Encyclopaedia Judajca, and later served as directo rican Zionist Federation. He is currently div;sional editor 01 World Literaturejor the new ןSouth A Hebrelv ~ language lsrae/ Encyclopaedia in Jerusalem . ------

242 GABRIEL SIVAN

spy out the land" (Num. 13:16). After a merciless bombardment, however, when the commander is "at his last gasp" (2 Macc. 7 :9), it takes "one man in a to rally his forces and shatter the enemy "with the edge (28: ך . thousand" (Eccles of the sword" (Num . 21 :24 .) A politician whose reputation hitherto was "whiter than snow" (Ps. 51 :7) may suddenly fmd himself "in the wilderness" (Num. 1 :1), facing "lean years" (Gen . 41 :27), because of some ill-considered action which is "a stain on his honor " (Ben Sira 33 :22). Political opponents will then crow, "How are the mighty fal - len!" (2 Sam. 1:25), mocking the other side's adherent as "a broken reed" (Isa. 36:6; cf. 2 Kings 18:21). In such a case he may feel that "every man's hand is against birn" (Gen. 16:12), but he would be well advised to cease "halting between two opinions" (1 Kings 18:21) and to "set his house in order" (Isa. 38:1). For once reparation has been made, the time may be near when "the sun of righteousness shall arise with healing in its wings" (Mal . 3 :20 .) As for the man who exploits the less fortunate, "grinding the faces of the poor " (Isa. 3:15) and ignoring the "still small voice" (1 Kings 19:12) ofconscience, he is merely "wise in his own conceit" (Prov. 26:12). The few charitable acts that he demonstratively performs are "a drop in a bucket" (Isa. 40:15), since he chooses to forget that "one cannot touch pitch without being defiled" (8en Sira 13:1 .) That, after all, is "the root of the matter" (Job 19 :28 .)

PROPER NAMES OF HISTORICAL AND LITERARY SIGNIFICANCE My third survey was a necessarily brief treatment of Biblical proper names in English and other European languages. Often enough, as the correspondence published indicates, even Jews (and Israelis) are unaware of a given name's Biblical origin.' How many people, nowadays, have any idea that Elisheva is the source of "Mona Lisa," tbe popular designation for Leonardo da Vinci's portrait of "La Gioconda," or that a village in Galilee (Magdala) lent its name to the pop­ ular French song, Madelon? Let us now consider just a few of the famous men and wornen who have borne less familiar 8iblical Hebrew names: Abel Tasman, the Dutch seaman and ex-

for ;ךis well taken (regarding Adlal ,ח The point made by ooe reader, Toviah Shahar of Londo .2 accuracy's sake, however, readers should note that the correct source is 1 Chron . 27:29 . HEBREW ELEMENTS IN EVERYDAY ENGLISH 243 plorer; Adam Mickiewicz, the Polish nationa! poet; Baruch (Benedict) Spinoza , the Dutch philosopher; Caieb Cushing, the American lawyer and diplomat ; Enoch Powell, the British conservative politician; Gotthold Ephraim Lessing, the German dramatist; Warren Gamaiiei Harding, the 29th U.S. President; Heber Jedediah Grant, the American Mormon leader; Hephzibah Menuhin, Yehudi's pianist sister; Sir lsaiah Berlin, the British philosopher; Jenny (Johanna) Lind , the "Swedish Nightingale", Jethra Tull, the British farming pioneer; Manuei de Falla, the Spanish composer; Mariene Dietrich, the German·born singer and actress; Nahum Tate, the English dramatist and poet laureate; Phineas T. Bar - "; um, whose travelling circus gained renown as "The Greatest Show on Earth ת Tabias Smollett, the English novelist; and iZachary Taylor, the 12th U.S. Presi - d.n!. Among those deserving a place among the many hundreds of celebrated figures who bore well known given names of Biblica! origin would be Edna Ferber, the American writer; lsaac Babel, the Russian author and .journa1ist; Sir Joshua Reynolds, the English painter; Jean Jacques Rousseau, the Swiss-bom philosopher; Miguel de Cervantes, the Spanish novelist; and two great French actresses, Mlle. Rachel (Elisa Felix) and Sarah Bernhardt'. The strongly rooted Biblica! tradition in, North America obviously accounts for the appellations of the frontiersman Daniel Boone and the outlaw Jesse J ames, but we shouJd not overlook three soldierly heroes of the Revolution - Ethan Allen, lsrael Putnam and Nathanael Greene - as well as the pioneer ex - ihu Yale wasו an M. Pike. Eו plorersElisha Kane, lsaac lsrael Hayes and Zebu the Anglo-American merchant in whose honor the New Haven university was named, and it is perhaps worth noting that two eminent American lexicographers were Yale's president, Naah Porter, and Naah Webster, the architect ofWebster's Dictionary. By a similar coincidence, in England, both Josiah Wedgwood and a father, so and grandson named Jasiah Spode became famous as designers and manufacturers of fme pottery . Readers will, of course, be aware that a significant proportion of the world's literature has been devoted to personalities and issues stemming from the

3. To this roster we might add Gabriel Daniei Fahrenheit. the German physicist whose name has become a household word. 244 GABRIEL SIVAN

Tanakh.' Though of lesser importance, the use (often symbolically) of Biblical names in non··Scripturalliterary works is also deserving of attention. Two exam - ples will suffice . Herman Melville's novel, Moby-Dick (1851), based on the author's knowledge and experience of whaling, is a great adventure story that has been called "the world's greatest sea novel." The narrator, Ishmael, describes Captain Ahab's mad and tragic pursuit ofthe monstrous white whale, Moby-Dick; two other sea fgure in this tale of man's struggle against fate and evil are namedו captains who Bildad and Peleg, while one of the ships involved is the Rachel. Such Biblically inspired symbolism is a powerful ingredient in Melville's masterpiece . in תIt was to make amends for the controversial, anti-Semitic portrayal of Fagi . fgure of Mrו Oliver Twist (1837·39) that Charles Dickens later included the Riah, "the gentle Jew," in Our Mutual Friend (1865). Uriah Heep is, of course , the scheming enemy of the hero in Dickens' famous novel, David Copperjield ( 1850). The Barnaby of Barnaby Rudge (1841), which deals with the "No Popery" Riots of 1780 instigated by Lord George Gordon (who subsequentIy embraced Judaism), is a name derived from the Hebrew Bar-navi, "son of the prophet". 5

SOME PARTING CURIOSITIES Jeroboam and Jehu were ruJers of Israel, and Rehoboam ruled Judah, after the Division of the Kingdom. Their names have entered the English language in a most curious way. Thus, Jeroboam - "a mighty man of valor" (1 Kings 11 :28) - has inspired the designation for a wine bottIe of 8 - 12 tirnes the normal size, perhaps because his excesses "made Israel to sin" (1 Kings 14:16). Another over­ size container for ,liquor is similarly known as a rehoboam. Elsewhere, the Bible records Jehu's organization of a revolt against the house of Ahab, which culminated in the massacre of Jezebel and her farnily. Since he drove "furiously"

, World Literature" (The Bih/e and Civi/izalion מ Biblica] Themes and Echoes i " מס My chapter .4 1973) runs to 100 pages but cannot claim to have exhausted the subject. At the time of writing , Professor Sol Liptzin's new book, BibJica/ Themes in Wor/d Literature, was scheduled for publica -

. i New Yorkמ tion S. Christian sources, however, give various interpretations to the Barnabas of Acts 4:36 . N EVERYDAY ENGLISH 245 י HEBREW ELEMENTS

oody mission (2 Kings 9:20), any fast driver of a coach or cab וete his b ו to comp is sometimes called a jehu. The name Joachim derives from Jehoiakim or Jehoiachin, the father and son - onian conquest (2 Kings 23 :34ו ed over Judah before the Baby ו ast ru ו who 24:15). Two eminent Frenchmen who bore this name were the Renaissance poet , ry commander, Marshal Joachim ו eon's great cavaו ay, and Napo וו Joachim du Be icated in Hitler's "Final ו y enough, the Nazi Foreign minister imp ו Murat. Ironical ution" and hanged as a war criminal after the Nuremberg Trials was Joachim ו So von Ribbentrop. Even a cursory glance at recent history indicates, however, that ical ו t no compunction over retaining their Bib ו many notorious anti· Semites fe ,the American Fascist poet and traitor ו Hebrew given names: one need only recal . s ו Ezra Pound, and the Nazi propaganda chief, Joseph Goebbe eו e and the truths enshrined in it, as weU as Judaism, the Jewish peop ו ur Bibס aughts in this and every future ו e onsו hosti ו will survive al ,וand the State of Israe y require no sourc. quotations to justify that וe· Dor sureו age. Readers of Dor .ief ו firm be

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88 ו 94 ו srae ו , emו Jerusa THE BEE IN THE BIBLE AND MIDRASH BY S.P. TOPEROFF

This is Ihe Ihird arl/c/e on Ihe A .• ima/ Kingdom in Jewish Thoughl, Ihe previous Iwo (THE ASS, THE ANT) appearing in Vol XIII:l, and XIII:3

The Bee in Hebrew 'Deborah' was a popular female narne in the days of Ihe patriarchs, thus the nurse of Rebekah was called Deborah (Genesis 35:8 .) Farnous in Jewish history was Deborah, one of the seven prophetesses whom God raised in lsrael; she judged lsrael under the palm-tree of Deborah between Rarnah and Beth·El (Judges Chapter 4.) The word Deborah is probably derived from the rool 'daber' 10 speak and may refer 10 the constant humming noise of the Bee . The Bee is mentioned often in Tanakh but it is questionable if bee-culture originated with our people. ln Deut. 1 :44 the wild bee is compared to a hostile army; this is understandable when we realise that the average swarm of bees is about 30,000; compare Psalm 118:12 'They compass me about like bees' - be- ing surrounded on all sides by 1arge numbers of bees . we have a possible reference 10 enticing the bee into a hive. The 18 :ך In lsaiah overt reference to bees is found in Judges 14:8 where a swarm ofbees is found in the body of a dead lion. Normally bees would not approach a dead carcass for they shun anything that has a bad odour but here the sweltering heat of the sum - mer dried up the body of the lion and attracted Ihe bees 10 nest there; Herodolus records how bees and honeycombs were found in a skull . As far as organisational ski1l and ability are concerned, bees have been com -

Rabbi S.P. Toperoff, RabbiEmeritus o!the United Hebrew Congregation ojNewcasl/e upon Tyne . Eng/and. now resides jn lsrae/. He is lhe author 0/ Elernai Ljfe, Echad mi Yodea and Lev Avot. in Jewish חז He is currently engaged in preparing a vo/ume 10 be entilled: The AnimaJ Kingdo Thought . THE BEE IN THE BIBLE AND MIDRASH 247 pared to ants and it is interesting to remember that whilst ants are called a peo­ ple, (Proverbs 30:25) here bee,s are designated an 'edah' a congregation. The BDB interprets this word to mean 'properly, a company assembled together or acting concertedly'. This seems to describe the work of the bees. It is worthy of note that the on Proverbs 6:8 supplies us with the added information that the qualities ascribed to the bees are also found in the ants. Both 'people' and 'congregation' are honourable titles and convey similar interpretation. The bees are not only called a congregation, indeed, they also serve the congregation or community, for they have been responsible for sweetening the palates of the world community with their honey. Until the 18th century honey was the basic source for sweetening.

Canaan is described as a land 'flowing with milk and honey', a Biblical expres - sion often found in Tanakh and it suggests that large quantities of honey were collected from wild bees making their homes in rocks and hollow trees. Compare Psalm 81: I 7: and with honey out 0/ the rock would 1 satis/y thee. One writer (Keil) remarks that milk and honey are products of a land rich in grass and flowers. It seems that both articles were abundantly produced in Canaan even when it was in a state of devastation; see Judges 14:8 and I Samuel 14:26 . ; ey 'devash' occurs no less than 48 times in Tanakhמ The Hebrew word for ho sometimes the word denotes fertility and abundance. It is also used in a figurative sense as in :1 I where the ordinances of the Lord are described as ' sweeter than honey and the honeycomb'; in Genesis 43:11 and Ezekiel 24:14 there is a reference to honey being exported .

In the Talmudic period Apiculture was a recognised industry and honey was considered a very precious commodity; it was a sixtieth as sweet as the Biblical manna (Berachot 5 7b) and to children manna had the taste of honey (Y oma 75b). A large number of preparations included honey and we have both a beverage and a food consisting of honey. The former was called 'nomelim' (Shab­ bat 139b) and thc latter 'rihata' (Berachot 37b). Honey was also used for medicinal purposes (Berachot 44b, Shabbat 46b and 154a and Bava Metzia 38a). Many people today follow this Talmudic example for health re':sons. The Mishnah deals with rendering bees impotent by giving them mustard leaves (Bava Bathra 80a) and according to one writer 'this proves that the Jews in 248 s. P. TOPEROFF

Babylonia were skiUed in Apiculture' (Newman 'Agricultural Iife of Jews in Babylonia' p . 134.) In one respect honey was strictly forbidden to be used, namely in the sacrificial rites as formulated in Leviticus 2:11: You shall make no leaven nor any honey smoke as an o.fJering made by jire unlo Ihe Lord. Commenting on this verse Maimorndes observes that idolaters chose sweet things for their sacrifices which they seasoned with honey. Our law therefore, forbade us to ofTer leaven or honey: 'Guide For The Perplexed' p. 360 Friedlander's edition. This view of oborated by the following data: the lncas of Peru ofTered upח Maimonides is cO honey as a sacrifice to the sun, the Babylonians built their temples on ground consecrated by honey and Kama the Hindoo god of Love used a bow, the strings of which were made of bees . In Jewish tradition hnney is used on the Eve of Rosh Hashannah, the New Year, when we dip apple in honey to symbolise the sweetness of the approaching year. A very beautiful and fascinating custom was obtained in the 12th and 13th centuries among a number of communities in France, Germany and England. On which commemorates the giving of the Torah on Sinai, the Jewish child at the age of three was escorted to the Synagogue to receive his flTst Hebrew les - son. He was placed in a position of honour on the Bimah and at the conclusion of the Service, a slate (with some ofthe Hebrew letters ofthe a1phabet written on it the previous day) is brought to the child. Each letter is smeared over with honey and as soon as the child repeats after the Rabbi the narne of the letter, he is a1 - lowed to Iick the honey covering the letter. What an unforgettable lesson! Nor - mally learning the Hebrew a1phabet can be a duU and insipid exercise but through this custom the child was introduced to the Torah which became literally as sweet as honey . f the child is naturally attracted to sweet things, Jewish history has furnishedן us with many examples of outstanding personalities who have been inspired by Torah - true Judaism to see design wonder, purpose and sweetness in God's creation. One such distinguished figure is the Jewish mediaeval philosopher Joseph Albo who was enchanted by the ways and habits of the bees and made a profound and extensive study of them as we learn from the following passage which is replete with the sweet wisdom and abounding love of Divine Providence : THE BEE IN THE BIBLE AND MIDRASH 249

'Tbe bee would not so far as the nature of its own substance is concerned, have the intelligence to build the waxen cells containing the honey in the form of a hex­ agon, but it owes this intelligence to G'. The advantage of the hexagonal form is that it is similar to the circle which is the natural form but this is superior to the circle because in the figure of a hexagon a body that is made up of adjacent hex­ ngons has the vacant space between them all fIlled and there is no empty space left, whereas, ifthe ceUs were circular in the shape of a cylinder and placed in.jux­ taposition there would remain a vacant space between them that would be wasted! (Ikkarim Vol.l p.40). Even more descriptive and informative is the foUowing remarkable passage: 'The bee would find the nectar useless if she could not transport it; therefore she possesses a sac in which to carry the nectar to the hive. But nectar is a light substance which evaporates and cannot be stored, therefore, the bee possesses a tiny factory in her body which produces an enzyme which is injected into the nectar and causes it to congeal into honey. However, honey must be properly stored to endure and the bee needs some place to keep her young ones, so she therefore possesses another tiny laboratory which produces wax. But animals relish honey and against their depredations the beehive would not be safe, therefore the bee is equipped with a flaming sword to repel invaders and so another little laboratory produces an irritating poison which the bee injects with its sting into the body of its enemy. However, if the bee was armed wilh such a weapon, it would become a menace 10 the world. Therefore its sting is barbed and cannot be withdrawn and the bee is thereby eviscerated; it stings but once and faUs dead; only the Queen Bee, which must repeatedly use its sting to kill 0!T the unneeded bees, possesses an unbarbed sting' (Rejoice 0 Youth, A. MiUer p. 16). Finally a halachic ruling: Tbe bee as an insect is forbidden to be eaten but tbe honey it produces is kosher because the honey originates in the flowers and the bee is no more tban a synthetizing agent. Compare Bechoroth 6a, HuUin 63a, Yoreh Deah 81 :1.

PROVERBIAL SAYINGS As tbe bee gathers for its owner so Israelites accumulate merits and good deeds for the glory of their Father in Heaven. TOPEROFF י"י{. .S 250

Away from the hive the bee pines and dies, similarly when man is isolated from society or shares insufficiently in its activities, he su!Ters from solitary confme­ ment and mental troubles appear.. To obtain a livelihood from a man is often compared to obtaining honey from a bee and is accompanied by a sting. While honey lies in every f!ower, it takes a bee to get the honey out. Men say to the bee, neither of your honey, nor of your sting. The Law is compared to honey; as honey is sweet so are the words ofthe Law (Psalm 19:11). But as in honey there is wax, lest one should suppose that it is so with the Law, it is also compared with milk; as milk is pure, so is the Law. But as milk is tasteless, therefore the Law is compared to milk and honey combined, for as these two together are good for the body so with the Law, as it says il shall be heqllh 10 your body and healing 10 your jlesh (Proverbs 3 :8). Commenting on the verse in the Song of Songs (4:11) your /ips 0 my bride, drop as Ihe honey jrom the comb; honey and milk are under your tongue, R. Jose ben Hanina said: He who speaks words of Torah in public, if his words are not as pleasant to his hearers as honey from the comb, he had better not speak at all. The Rabbis say: He who speaks words of Torah in public, if his words are not as pleasant to his hearers as honey and milk mixed together, he had better not speak at all. A book on the transmigration of souls declares that the proud man after death will become a bee. The reason is as follows - an arrogant man is always boasting and saying: 1 arn a writer, 1 am a scholar etc. '1 arn' in Yiddish is 'Ich bin' and bee in Yiddish is 'bin'. The Besht quoting Psalm 19:11 said that the words of the Torah are more desirable than gold and sweeter than honey. He commented further that gold is unsatisfying as no person is ever content with the amount of gold he possesses; honey is exceedingly sweet but it is unpleasant to the sated person. The Torah, however, is both satisfying and pleasant. NOAH AND THE ARK REEXAMINED

Zז BY CHAIM ABRAMOWI With the exception of the actual story of creation, all the historical tales of the Bible are rooted in human awareness. As those stories all happened within the ex - perience of mankind they were passed on by word of mouth and probably known tllroughout the inhabited world. Those who had mastered the art of reading and writing commited some of those stories to writing, each as he remembered them. The biblical version is authentic and authoritative to us because it is included in our Torah. An outstanding example of the above is the story of Noah . With the story of Noah the Bible takes us out of the Era of Creation, the period that began with the emergence of life on earth, to the Era of Civilization , the period of successful continuity of life and development. That Noah was the link between these two eras is evident by the fact that his lifespan was antedilu - vian (950 years), while that ofhis children shrank to six hundred and kept rapidly diminishing. The transition from the one era to another was marked, as were almost alI transitional periods since, by a violent upheavel. The Era of Creation ended with a cataclysmic event of such a destructive nature that it left its imprint on the memory of its few survivors, and on that of their children, for generations . i numbers, they tried to learn to liveמ In the course of time, as mankind increased together, but were overzealous in their efTorts. As seen in the story of the tower of Babel' they tried to do it by crowding together in a small area. It was only through divine intervention that they separated and spread out in order to inhabit the world . Eventually as they regrouped into separate families and tribes, and nations , i its own way the story of the catac1ysm, and theמ each "remembered" and retold reason for it. To believers in polytheism, to whom gods were so many individual " supermen", subject to the whims and foibles of ordinary human beings, it was obvious that the gods had human reasons for bringing the flood. They formed

1. Genesis ] 1:1 ,·9 .

interesing ana1ysis of tbe Gilgamesh Epic and the story of Noah see Cassuto "From מ For a .2

eiform Literature by 1. Rapaport in ת Bihlical and CU מ The Flood Story i ס Noah to Abraham", Als Dor Le Dor Vol 12 00.2 p. 95 . Chaim Abramowitz servedas Educat(onal DireClor ojTemple Hille/ in Valley Stream.N. Y.Hecame .rס on Aliyah in 1973. He is Assislanl Editor oj Dor /e D 252 CHAIM ABRAMOWITZ men out of clay to do their work for them. When the people they formed became too boisterous and disturbed their rest and sleep, they should be destroyed. At a ne god leaked information toס . secret council the gods decided to flood the world her favorite human and instructed him to build a very large boat so that he and his family and crew plus his live stock would be saved. The gods were chagrined but felt better after Utnapishtim otfered them a sacrifice. To believers in one God, devoid of human emotions and attributes, but is a11 powerful and just, saw in the cataclysm divine retribution for the sins of mankind. Mankind must be destroyed but will be given another chance through the one family worth saving. However , instead of keeping his decision a secret He told Noah about the reason for the coming flood and gave him enough time to warn his neighbors .

אלה חרלדרח נח

" This is the story of Noah". Noah was a man of his generation. He was sub- ject to the hardships and temptations of his time, but unlike his neighbors, he was -he com ,רה ינחמנר ממעלנר רמעצבוי '"ינר .was true to his name נח .not self centered forted and helped his neighbors. Up to his generation man had learned to live with himself, his god, and the world around him. He had worked hard to tame the earth and make it bring forth fruits and vegetables and he had s\lcceeded in tam- ing some of the animals and domesticating them for his own use '. However, he had not learned to live with his fellow man. Cain and Abel, according to the Midrash,' divided the world between themselves. Cain, the farmer, took the earth and Abel, the shepherd, took the animals, with the understanding that they would divide the products evenly. At the fU"st crisis, Cain said, "The earth is mine and 1 wi11 not share it with you. Take your animals and get otf my earth". That trait of Cain, the trait of extreme selfishness, of unwillingness to share with others, let us cal} it ~ 'Cainism", passed on to his descendants. Tbe idea of "what is mine is mine" deteriorated into "what 1 would like to have is also mine". The Torah hints They were the .בני אליחם at this by preceding the flood story with that of the - the daughters of the common peo ,מבנרח אדם the men of might who took ,גיבר'ים

3. See my comment on Names in Vo] 10 no.3 p.190. Abel, the shepherd a1ready domesticated sheep. 4. Breshit Rabba 22. THE ARK REEXAMINED 253

whenever and whomsoever (hey chose, moraIs, decency and ,מכ"ל אשר בחרן pIe consideration no(withs(anding '. bu( Noah found favor in the eyes of the Lord, no( as an act of ,ונח מצא חז He " .תמיס חיה ".Noah was a righteous man " ,נח איש צדיק favoritism, but because with his compatriots", His neighbors, however, brought " ברודותיו " was perfect he (ime) ,קץ כל בשר ). abou( (heir inevi(abIe destruction through their misconduc had arrived". But the righteous Noah and his " בא "לפני ror (heir inevi(abIe end famiIy, and aII Iife, shouId be given a second chance. At first gIance, the a חיבה procedure ror doing so seems simple enough. God toId Noah to buiId a rectanguIar box, or ark, three hundred cubits long (500 feet) by fifty cubits wide (83:33)by thirty cubi(s high (50 ft.). The ark should be three stories high (about 15 f(. each s(orey) wherein he, his sons, their wives, one pair (male and femaIe) of each kind of animaI and bird, pIus seven pairs of (he pure animaIs, and a suf- ficien( suppIy of food, wouId find refuge during (he coming l100d which wiII enguIf aU Iiving beings on ear(h. However, when one anaIyses the factuaI detaiIs , one is conrron(ed wi(h some serious doub(s ahout their feasability. There appears - matter how strange or ex ס to be a tremendous gap between what is possible, n traordinary (he even(, and what is absoIu(eIy impossibIe, even wi(h divine or miracuIous in(erven(ion. It is physicaIIy impossibIe (0 house all the animaIs, some as Iarge as (he eIephan(, or (he rhinoceros to fit on a 1100r space 500 by 83.33 fee(, even if we disregard (he need for freedom of movemen.'( means a window or a precious s(one is imma(eriaI. Neither couId צהר Whether i( give enough Iigh( or air to iIIumina(e or to aera(e aII (hree s(ories. The ark mus ( ha,'e been dark and sufToca(ing and impossibIe (0 Iive in for an en(ire year. It is difficu!( (0 foIlow Rabbi Meyer's statemen( that "(here was one s(one hung in (he middIe of the ark (ha( illuminated i( Iike (he sun" since there were 1100rs be(ween each s(orey. Rabbi Yudan was probabIy cIoser (0 the (ruth when he said that if ך . ut without waiting for permissionט he were there he would break the ark and get

5. Genesis 6:1 · 4 . s dismissai ofthe problem that "whoever raises this and similar" problems is unaware יCassuto .6 of the poetic beauty and high moral standards of the story, begs thc question: Js this beautiful story intended to be a figment ofthe author's imagination or did he belicve it to be factually true? lfit is the latter, then the story must be factually possibIe . 7. Yalkut Shimoni 59 . 254 CHAIM ABRAMOWITZ

The ark was eleven cubits (18.33) in the water.6 The weight ofthe ark and its en · tire cargo weighed 33,000 tons, according to its water displacement. Even ac · cording to the most conservative estimate the weight of the animals alone would exceed that. , t is inconceivable that the writer of the story whether he was divinely inspiredו or divinely dictated to, was unaware of the above, as well as some other incon - sistencies. The fact that he and his readers were unaware of obstacles, meant that their understanding of some of the words and phraseology was difTerent from shall try to re-examine the story by paying close attention to the text and ו . ours takc into consideration modern science, natural laws, and other conditions . pointed out in a·previous article', God does nothing for man, which man ו As can do for himself. God could have f100ded the world and left the area around Noah dry for his family and for the animals, but since Noah had the capability of saving himself, there was no need to alter the laws of nature. He was given specific instructions about building the ark becayse, lacking sea-going ex - perience, he could not possibly think of it himself. The ark was not needed for navigation but for staying af10at until the waters receded; it was therefore f1at and rectangular, unlike a boat that comes to a point in front for cutting through the water. If, according to our sages, it took him one hundred years to build the ark, then his children were small when he began, and he needed outside help. His neighbors probably helped him, but when he told them the re.son, they m.y have laughed at the old man10 just .s the sons·in·law of Lot laughed when they were told that Sodom would be destroyed . 11 צהר תעשה לת'בה יאל Among the instructions there is the ill·understood verse A light you shall m.ke to the Ark and you shall fmish it to a cubit " ,אמא תכלנה the time ,תםםת - צהרים is associated with the word צהר upwards". The word חליז • when the light of the sun is brightest. Some take it to mean • window since - window is mentioned later. The window was closed and as glass was not in - vented until a long time later, it had to be opaque. Some of our sages realized it

the matter. This would mean that the חס See Rashi to vs. 8:4 for the mathematical argument .8 entrance door was completely submerged during most of the time . . Le Dor" Vol. 10 no.4 pp.234-S ז Do" .9 10. Sanhedrin 108b .

. esis 19:14 מGe .11 THE ARK REEXAMINED 255

and came up with the idea of a precious s(one. But a diamond only reflects light and is useless in the dark, and if this precious stone were something extra - ordinary which God created for this purpose, then the verse would read: "1 will you wilI make". The second half of the verse is .just as " חעשה make" instead of חכלנה The feminine ending ?ח'בה or to the צהר difficult. Does the "it" refer to the ur commentators difTer on whether two side walIsס . would indicate the latter sloped upwards to a cubit from each other at the top or whether the four walIs sloped upwards like a pyramid. Neither of the two sound reasonable since it would reduce usable space within the ark considerably ..In my opinion it means that the walls which would be nailed on to a wooden frame fifty feet high would finish it to a cubit from the - ואל אמא חכלנה מלמעלה . erminate 20 inches short) top. This would provide a twenty inch opening all around immediately under the There was no danger of it raining in .(מכסה) roof - here calIed a covering because there is no mention of wind in the description of the flood. This wide opening alI around near the top of the ark provided light and fresh air through the connccting stairways to all three floors. However, because it was too high, a win - dow had to be built for easy access to the outside when necessary . God told Noah to take two of each kind of animal, male and female, into the ark. As our Sages have rightly expressed it in their own picturesque way: God . with you". Noah demurred (חכ'א) said to Noah: "Two of each you shall take " Am 1 hunter that 1 should capture all those animals?" God then assured him - will come of their own accord. There are two other expres 'כיאו that two of each - ac" ,למיניהם sions that deserve our attention. In addition to the customary איש of their families", and" ,למשפחותיהם cording to their kind", we also find man and wife", in addition to male and female. Another division, strange" ואשתו ot pure". Each of these terms ח" לא טהיר pure" and" טהיר at this point, is between is notjust a stylistic variation in nomenclature. They are clues to the problem of overcrowding . Creation began at a central point, presumably in or near to what is the lraq of today, the traditional site of the Garden of Eden. From there they spread out in a everwidening radius, evolving into difTerent species, each species becoming aמ family of difTerent kinds. In our own day, for instance, the cat, lion, tiger and

12. lbn Ezra, Targum Onkelos. 256 CHAIM ABRAMOWITZ

otherמ d fox to a מ e family (Felis); tbe dog, wolf, .jackel aמ g to o מ leopard belo ce מ d ox to a third (Bos), etc!' Si מ family (Canedae); and the cow, goat, sheep, a only about sixteen centuries elapsed since creation, neither man nor animal could each מds have developed i מ or could too many ki מ eld וdered too far af מhave wa d מ ly two of each family aמ to take o ,למשפתרתך family group. The Torah stresses ow thatמ after the f1ood. We also k מagai מ t would begi מary developme מevolutio the מ e female, as we find i מ o מg some species a male requires more thaמ amo relative numbers of males to females in the gift Jacob sent to his brother Esau". like a man and his wife. These - א'ש ראשתר - e מ In the ark they were one to o to preserve life after the להח'רת כל בשר s served the double purpose of מlimitatio umber of occupants in the ark to a size מ d at the same time to limit the ת f100d a that would be comfortable and liveable . a מThis, in turn created other problems. The life span among insects is less tha year, and the gestation periods among some animals may be ,everal times during .מeither of the pair in the ark was barre מ that מthe year, and one had to be certai d decrease by death מ ot be tolerated, a ת umbers could מ מ crease i מ ce an i מ Si of the "family", death and procreation had to be מ ihilatio מ the a מwould mea

- ur Sages said that sexual activity was forס . suspended during the year in the ark d their clue in the phraseology that when God told Noah to מ bidden. They fou enter the ark, He said "you and your sons, your wife and your sons' wives", men separate and women separate. When they left He said, "you and your wife, your sons and their wives". Con.jugal life could now begin again . 15 AII a'ntediluvian life was herbivorous, and Noah had no idea that meat would which we translate as "pure" and by טהר be permitted after the f1ood. Therefore which we designate those animals which we may eat or sacrifice to God, could not have meant the same to Noah. To him and his generation, animals may have been grouped into those that were tamed, domesticated and therefore useful - lt is reasonable that, for .לא טהר and tbose that were wild and useless ,טהר pairs of the useful animals should be preserved while מ pragmatic reasons, seve only one pair of the others would suffice. The traditional l6 reason that the ad -

13. Webster's Collegiate Dictionary. 14. Genesis 32: 15·16. 15. Yalkut Shimoni 9b. 16. See Rashi to Genesis 7:2. THE ARK REEXAMINED 257 ditionaJ pure animaJs were for sacrificiaJ purposes does not explain why pairs - maJe and femaJe - were needed . We see that the answers to aII the questions were provided in the method of narration and depended on our proper understanding of the terminology . refers to the originaJ pre·evolutionary farnilies. There was no למשפחותיהס means Iimiting the waJls to 20 inches אל אמה תבלנו problem of congestion, and if and air, then (צהר) below the roof, leaving a 20 inch opening aJl around for light there was neither darkness nor sufTocation. Noah did everything that was humanly possible for him to do. He built the ark, assembled and stored the food , fcd and cared for the animaJs, etc. Tbere were only five details which necessitated divine assistance. The instructions and waming had to come from God . He created the instinct in certain animaJs and birds to gravitate toward the ark and suspended death and procreation until they left the ark. And lastly, though Noah waterproofed the entire ark inside and out, he could not waterproofthe out- t was God!."סגר די בעדו side of the entrance door. The Bible refers to it by saying who waterproofed the outside of that door. Each of the above is within the range of possibility and none of them conilict with our understanding of naturaJ or BIBLICAL MOTIFS IN THE POETICAL WORKS OF CH. N. BIALIK BY LEILA BRONNER

Bialik was among those creative personalities, unique in the annals of literary history who, when he appeared, set his starnp upon the life and spiritual creativity of his age. His style and symbols are drawn from a literary tradition which spans the whole corpus of Hebrew literature, commencing with the Biblical period, the Talmud, the Aggadah, Rabbinic and medieval works to the latest literary creation written by his contemporaries. The concordance to the poetry of Bialik published by Shoshan and Segal shows that ofthe 5,637 words he used in his poetry, 79,8% is the language ofthe Bible, 15,4% is the language ofthe Talmud and Midrash, 1,8% is Medieval language, 2,2% is Modern Hebrew and less than 0,08% are original words created by Bialik. I The poet's manner of choosing and arranging words is usually described as con· stituting his style. But when one asks on what grounds certain words are chosen, ordered and arranged, one is raising the whole problem of form, for style in the larger sense is essentiaUy form. A reading of Bialik's poems indicates that he most frequently employed Biblical vocabulary, words, phrases, metaphors, making his style predominantly Biblical with Talmudic, medieval and modern overtones. More significantly, he constantly aUudes to the context wherein these words occur in the Bible and either alters or challenges, reverses or inverts their meaning, dis­ rupting the traditional intent, giving his poetry a variety oftone, colour and feeling. Bialik's vast knowledge enabled him not on\y to reproduce old phrases in pastiche fashion, but to forge a new idiom from the Biblical and other traditional sources which were able to meet the literary needs of a modern literature. He freed modern Hebrew poetry from the bonds of the Haskalah pastiche and rhetoric, yet

I Shoshan E., SegaJ Y., Konkordanzyah /e-Shiral Bia[ik (1960)

lhe ןLeila L. Bronner (D. Litt.), AssQc;ale Pro!essor. Department 0/ Hebrew studies, Un;versity o Wit ~\'atersand. Johannesburg, is well known as an academic author and leclurer. She has pub/jshed various universities ו 11IallY books and papers on Biblical and hislorical subjects and has lectured a .la_v audiences on Biblical and hislorical themes in America and lsrael סו and BIBLICAL MOTIFS IN BIALIK 259 his literary style remained essentially Biblical. He employed the linguistic sym· bolism, prophetic allegories and parallelism from Biblical sources, but sparked them with new life and new meaning. He mastered the vast Hebrew sources from within, enabling him to create his phrasing in the image of Biblical diction. His language was rooted in the past, yet speaking to the needs of the present.

NOT A PROPHET Bialik is not a prophet, as the critics of his generation often claimed. He often employed the prophetic diatribe to put his point across, particularly in his poems of wrath. Bialik's dominant theme, the crisis offaith, which confronted him and his generation as it broke with the sheltered and confmed medieval Jewish religious culture ofits childhood and desperately tried to hold on to aJewish way oflife and thought in the new secularised world in which it found itself, is also anti prophetic . The prophet, a god··intoxicated being, was a person whose faith rarely faltered. He might occasionally question God's .justice, but it is but a fleeting mood to be replaced by the belief in His ability, power and wisdom to establish justice ultimate · Iy. "Prophecy is the expression ofthe world's soul, poetry gives expression to the individual's 80ul ". Though Bialik employs the elevated Biblical style type of language, aIludes to Biblical symbolism and imagery, the context within which he operates negates rather than supports any prophetic tendency within his writings. Though his poems are fdled with fervent hopes, memories and ideals, content is always subordinate to acsthetic criteria. This is already a very anti··prophetic tendency. The prophet never believed in art for art's sake, but oruy truth for God's sake. The poem "On the Slaughter", illustrates Bialik's extensive use of Biblical t manifests Biblical influences in structurc, style and thought which addsן .sourccs t is written in synthetic ן . depth to a mere straightforward reading of the poem i thought but each expresses an extension ofמ ot parallel ח parallelism; the lines are the thought. Every stanza is identical in metre and rhyme, forming a structure \vhose confines the emotion presses and storms .

"Heavens, demand mercy for me . f there is a God in youן And if to the God there is a path in you , .have not found it, Then you pray on my behalf ן For 260 LEILA BRONNER

As for me, my heart is dead And there is no prayer left on my lips And the hand has already weakened And there is no longer hope How long, unti1 when, how long?"

This poem was written after the Kishinev Progroms (1903) decrying the lack of justicc in a cruel and inditferent world.

IN THE CITY OF SLAUGHTER Bialik wrote a long poem, "In the City ofSlaughter", on the same occasion. The long pocm contains a searing denunciation ofthe people's passivity and meek sub­ mission to the massacre, while the short poem reproaches the enemy and even God for remaining silent when human atrocities of the cruellest dimensions were perpctrated against innocent people. Bialik claims that even God wants His people to rise up and assault His throne. This theme of storming the heavenly throne is fre­ quently found in Bialik's poetry. Both poems use Biblicallanguage and aIlude to Biblical ideas, but often reversing their meaning. The shorter poem questions the very existence of God or ,justice in the world, demanding that Heavens exercise im­ mediate justice, and if not, destroy the world. The long poem decries the passivity and cowardliness of the people who aIlowed themselves to be slaughtered like sheep and never rose up to defend their dear and near ones. The poem opens with an address to the Heavens, which is reminiscent of Deuteronomy 32: 1 'Give ear, 0 ye heavens and 1 will speak'. Whereas the Biblical poem caIls the Heavens to bear witness to God's strength, power and justice, Bialik negates the existence of these qualities both in Heaven and in God. The Deuteronomic poem exclaims (32:36):

The Lord will judge His people or His servants when He seesן And repent Himse{f that their power is gone

Bialik combined the last phrase ofthe above quotation with another from the Book of Ruth which states: There is hope (Ruth 1 :12); reversing the one and accepting the other he wrote: "And the hand has already weakened, and there is no longer hope". BIBLICAL MOTIFS IN BIALIK 261

The God of the Bible is invincible and powerful. The Bible described Him as proclaiming: 1 will make My arrows drunk with blood, and my sword shall devour j7esh. With blood ofthe slain and the captivesfrom the long haired heads ofthe enemy (Deut . 32 ·42 .) In the poem the poet doubts the power of God as he clearly enunciated "In the City of Slaughter," stating He is weakened and impoverished, bowing before the , f rst stanza ends with quotations from Psaims 6:4 , ] 3:2 , 74:10ו executor. The which contain the phrase how long, until when, how long. The poem bears the stamp of the not only in diction but in subject matter as well. AII these Psalms describe man's suffering injustice and questioning - why do the righteous suffer while the wicked prosper. The Psaimist cries until when will the wicked re - joice? 0 God will youforget meforever? Biaiik questions how long God will delay executing justice :

L rd God, to whom vengeance belongethס o o Lord to whom vengeance belongeth, show Thyself, Lift up Thyself, Thou judge of the earth , Render a punishment to the proud .

He demands in the words of the Psaimist, If there be .justice, let it appear im­ mediately Of never. The next stanza is an ironic and tragic paraphrase of the Biblical you have a strong arm. Bialik changes it to "you have an arm with an axe to kill." The image of the Heavenly throne (of justice) being lessened forever, is also taken from Psalm 89:45. The Psaim in generai deals with the two attributes of God, mercy and faithfulness, which were abundantly demonstrated in the past in His relation to His people, and in particular in the promise to David, that his throne would endure forever. Then comes the second section and its dark description of the nations suffering and the overthrow of the throne by the victorious enemy. The poet in Psalm 89 :45 complains: Thou cast his throne down to the earth. Bialik threatens to do this to justice. This tone of defiance and rebellion arising from deep despair is found in "The City of Slaughter" where God calls them to shatter His throne:

f st against meו Let them raise a and demand (recompense) for their sharne 262 LEILA BRONNER

The shame of all the generations from the beginning to the end, Let them shatter the heavens, and my throne with their fist.

A similar idea appears in the long poem "The Dead of the Desert" where he describes the peoples rebellion:

Suddenly He will arise, He will kick his creator and will remove the glory from his throne.

The allusions in the poem ' ~ On the Slaughter" are ironically, continuously, to Psalms that call for God to execute judgement and establishjustice and avenge the blood innocently spilt . he has י" f there is .justice let it appear nowז" : In the third stanza, when he cried also a veiled attack on the prophetic promises of redemption in the future. He finds no comfort in the pictures of a new world orderin the distant end oftime. He wants justice now or never . The poem is also stamped by the style of the Gideon narrative in Judges 6. The statement. "Go forth in thy treachery", is paralleled by God's command to Gi- deon: Go jorth in thy strength and }'OU sha// de/iver Israe/(Judges 6:14 .) Bialik compares the Czarist oppression ofhis generation to that ofthe Midianite oppression in Gideon's age. Gideon also doubted whether God was with them ask - ing the angcl: Ij the Lord is with us why have a// these vicissitudes beja//en us ? OW Ihe Lord hasח Where are the miracles which our jathers narrated to us? For jorsaken us and given us into the hands oj Midian.(Judges 6:13 .)

The phrases in the poem "Ifthere is in you a God, ifthere isjustice", and "if after my destruction" continuously recall Gideon's words: Jjyou wi// de/iver Israe/. The critic Strauss correctly claims that Bialik created the poem specifically from Psalmic and Gideonic sources. 2 It should be mentioned that the cry, "Live in your blood and be innocent" is based on Ezekiel's 16:6. Ezekiel uses the phrase Live in thy b/ood in a positive life

2 Slrauss A.Z., B'darka}' Ha-Si{rut, p. 110 263 BIBLICAL MOTIFS IN BIALIK

affirming sense; Bialik curses the murderers and ironically commands them to live by their bloody deeds and yet consider themselves innocent. In a world where the Oת hcavens are silent, where there is, as the Aramaic saying goes, "00 law, and judge", c\'en murderers can go free. He concludes the poem with a piercing cry stating that even the satan has not yet devised a suitable revenge for the murder of innocent babes . Using a Talmudic phrase with a slight alteration instead of"let the law pierce the mountain" (Yebamot 90 a), a phrase which means that law must reign supreme, he ironically claims that blood, murder rules supreme. A world with such standards where might, oot right, reigns cannot be allowed to exist, and its foundations, again a Biblical phrase, "wiU melt away and rot together with its inhabitants ". Unlike Biblical man who never doubted God's existence, yet ofien vehemently , i the world such as Abraham, Jeremiahמ reproached Him for the lack of justice ik comes near to the brink of utter disillusionment and ו Job and Habakuk, Bia u- ו despair. The tone of defiance thai pervades the poem with its constant Biblical al sions indicates that Bialik too ultimately beJieved that God existed, otherwise why rage and rant against Him ? For as the critic Rivkind wrote in his paper "The God of Bialik": "The God of , s before him; at times nestles up to him ו is Bialik's God "" at times he grove וsrae ! even rebels against him, but his rebellion does not endure "" nor is the mention of - r is it because Bia1ik inסת .י .. God with him a mere euphemism, a question ofform i Hebrew poetry, the manner of the prophetמ itiated the so called prophetic style who, of course, always speaks in tbe name of God. It is ratber because with Bialik the God of Israel is the God of eternity, the absolute infinite, the cause of all causes , נ ." and the source of aU being

ALONE

The poem "Alone" is likewise strongly intluenced by Psalms and D~uteronomy 32. It likewise carries the imprint ofmany other Biblical sources as Kings, Isaiah, Jeremiah and Lamentations. The poem opens with synonymous parallelism draw­ ing on a verse in Isaiah 57: 13, The wind sha// carry themall away. Bialik begins the poem with a reference to the wind carrying away all the vain

3 Rivkind I., Eloka.v Bialik (The God 01 BialikJ in 'Yin Hackoray, Berlin }928. 264 LEILA BRONNER

idols the people have collected and worshipped. Bialik is referring to the new spirit, thc enlightment movement, that was the new idol of his day, and was captivating thc youth with its offer of a novel and exciting way oflife. They believed that a new song was enriching their lives. The phrase "sing unto him a new song" is found in Psalms 33:3 . The phrase is likewise found in post Biblical sources, in the daily liturgy where it rcfcrs to redemption from Egypt, from an old way oflife to a new way oflife. The theme of this poem, the struggle between the old and the new, between faith and secularism, appears in many of his literary ח doubt, between Judaism and wester creations. In Bialik's poems the image of a forlorn and desolate House ofStudy, the former bulwark ofthe Jewish spirit and culture, is the victim ofthe disintegration of Jewish life he and his generation were experiencing. The tragedy of the poet is that more and more youths are forsaking the House ofStudy and he imagines himself left almost alone in this pristine fortress with the God whom he designates " Shecinah", the mystical appellation for the Godhead . Thc title "Alonc" is taken from the Biblical narrative about the prophet Elijah . Aftcr a lifetime of service to bring the people back to worship ofthe Lord, a dis · mayed and disappointed prophet cried :

l have beel1 jealous 0/ the Lord 0/ Hosts, f'or the children 0/ Israel have /orsaken thy covenant And l COfne. even I am only lf!!t alone. (1 Kings 19:10)

At the contest with the prophets of Baal he cried: 1, only 1 alone, remain a prophet unto the Lord (1 Kings 18:22 .) Thc poet identifies his struggle to resist the temptations of the new world with Elijah's stand against the false prophets ofhis day. But he, like Elijah, is doomed to two other places ח e" occurs iח d is unablc to achieve his goal. The word "a}o ן ail al ] in thc Biblc, Daniel 10:7 and isaiah 49:21 ff., and both sources inf1uenced Bialik's pocm . In lsaiah, Mother Zion is described as welcoming her returning children. She f alone. Theוrecords the long period of time whcn she was bereft of them: I was le prophet promises that the children will return from the Babylonian captivity in me. Bialik con.jures ז O strait!oס such grcat numbers that they will cry: The p/ace is t up these images by repeating the word "alone". The term "alone" in Daniel, implies 265 N BIALIK ז BIBLICAL MOTIFS that he alone saw a vision ofwhat would happen in the end ofdays, Bialik implies that he the poet is alone in experiencing the ultimate tragedy that is overtaking this people . a za of the poem that describes the young fledglingמ The las( two lines in the st sheltering under the wings of the "Shecinah ."

And 1 a young fledgling was completely forgotten from the heart of all under the wings of the Shecinah .

urce of language and imagery from :4 4 סtakes its s He shall cover thee with his pinions and under his wings shall thou take shelter .

This image of shelter under God's wings is found in Psalm. 6I:S

1 lI'il/ dwell in Ihy lenl jorever, . euge in lhe cover oj lhy wings selahן Ivill lake r 1

s to convey ח imagery from the works of Jeremiah and Lamentatio חס Bialik draws his fecling of "a!oneness :"

1 sal aione because oj thy hand (Jeremiah 15:17).

The book of Jeremiah describes the prophet as hated, harrassed and hounded, and this moved him to cry.

SHECINAH The poet identifies with the prophet and fears that his continued devotion to the " Shecinah" is the cause of this complete isolation and loneliness. Tbe dramatic image of the broken wing implies that his safety is in danger as was that of Jeremiah . s God's comrnand to Abraham to ז The reference to "her 80n, her only one" recaJ ,and sacrifice him. The poet begins to fear that he, unlike ]saac ח take his only sO will actually be sacrificed on the altar of a dying culture. Though he wishes to share the Sorrow of the "Shecinah" echoing Psalms, 1 am wilh her in her sorrow (91 : 15 ,)

4 This inlage or shclter under God's wing occurs outside of Psalms in the Book of Ruth 2; J 2 c '/ ; s 31:13 ; 17:8 ; 57:12 ; 63:8 ן Dcut. 32:11: PsaJn 266 LEILA BRONNER he nevertheless longs for the "window". This image symbolises his desire for es~ c ape from the narrow confines of his environment 10 the new light that flows with enchanting glamour, beckoning him to fly afler its sparks. Bialik continuously uses the term "Shecinah" for God in this poem. It is the mysticaI name for describing the Divine presence. It is not found in this form in the Bible. Why did BiaIik choose a post·BiblicaI designation for the deity in a poem where Biblical style and terminology dominates? Tbe term "Shecinah" which literally means "dweUing" or "resting" is rich in symbolism. In Kabbalistic sources it represents the female aspect ofthe deity, the personification ofGod's love for His people. In the Talmud the "Shecinah" was described as going into exile with her children to guard and protect them, to sutTer with them to lament their home· lessness, and await their redemption. Tbe presence of the word "Shecinah" conjures up the image ofloneliness and isolation which the poet wishes to convey. The poem ends on a sad indecisive note, he neither decides to go nor to stay. In another poem, "Before the Bookcase", he returns to this theme of escape and achieves it. He symbolises his mood by depicting a flickering candle going out completely. In the Bible the candle represents the sou1 of man (Proverbs 20:27). Bialik uses it to describe his loss of faith and escape from the demands of the "Shecinah" .

Suddenly the window burst open, Everything Ivent dim (i.e. the light went out) A nd 1, a young jledgling was cast into the power 0/ the night and Its darkness.

SYMBOLS OF LIGHT AND FIRE

Bialik developed a set of symbols in his poetry. Light symbolised everything good. Fire was the divine symbol in the Bible. The spark offire which appears in many of his poems in various forms, a twinkling star, candle, the burning coal, or torch, symbolises the true ideaI for which he was searching. The light flickers in most of his poems, giving expression to his doubt, but in "Before the Bookcase" it actuaUy goes out. Light for instance is a leading motive in Bialik's poems. This too is inspired by Biblical sources, too numerous to quote for shortness of space. The first act of 267 BIBLICAL MOTIFS IN BIALIK crcation was a bringing forth oflight and all through the Bible it is used as a symbol for God, and thus for everything good and desirable. The Psalmists are constantly pleading to God that He give them light, or turn His lighted face upon them to brighten their path of life. The Blessing of the Priests called upon God to cast His light upon His people. In his poem, "1 Have Not Won Light from Freedom's Courses" he depicts his poetical muse as sparks hewn from a rock. Though the title of the poem is Talmudic, coming from Baba Karna 116a, the theme, language and imagery is Biblical. The image ofhis poetic inspiration being a flarne and a spark hewn out of a : s Jeremiah 23 · 29 ע rock by a hammer, reca

ls not my ,vork like as a jire, says the Lord, And like a hammer that breaks the rock in pieces.

The poem "May 1 be One of You", the humble of the world is again a Biblical theme. The greatest attribute of Moses, the prince of the prophets is that:

Now the man Moses was very humble above al/ the men ,vhich ,vere upon thejace oj the earth (Numbers 12·3).

A study of BiaIik's poeticaI works would reveal a host of further instances of i contrast to his precursors of theמ , BibIical influences. The achievement of Bialik HaskaIaII movement, is that he not only reproduced the features of the Ianguage of one definite period - the Bible, but also used a free mixture of eIements from dif· ferent Ievels of the and literature. The basis for his Ianguage is BibIicaI, but to it he added words, idioms and grammatical forms from Talmudic [Biblica מ medievaI and modern sources both for concepts that were missing i Iiterature, as for instance the idea of Shecinah and for purpose of styIistic and con· notative variation. Bialik, though using Biblical expressions, gave thern new and often sarcastic meanings. While Bialik's style remained strongly Biblical, he laid the foundations for the "synthetic" Hebrew style which dominates modern Hebrew writing un!iI today . ISAIAH Ch. XI-XII סד A GUIDE

BY CHAIM PEARL

/selec/ed chapters 0 ןס his is fina/ inslallment 0/ Rabbi Pear!'s interpretationז rס Jsaiah. The commenls on lhe previous chapters can be read in ear[ier issues 0/ D /e-Dor .

CHAPTER XI

to תe of the most famous in the book. The prophet projects his gaze iת This is o the future and rhapsodises about the ideal or utopian situation of perfeci-;'ace and Israel's restoration. Both concepts are part of the same messianic vision .

First, in verses 1 - 5 the prophet describes the qualities and the character of the ideal ruler.

1. In spite of the destruction caused by Assyria, the line of Jewish leadership will continue . Jesse. The Davidic dynasty will be saved. Jesse was the ןס the stock ןס Out father of David . 2. He will be blessed with three outstanding qualities: intellectual wisdom, ad- ministrative ability and spiritual strength . 3. The reign of absolute justice. In ancient Israel, as among other peoples too , the king was .judge . his eyes ... ears. He will not judge on the basis of outward ןס Ajter the sight appearance or second hand reports . his mouth. Impartiality and the ןס A nd he shal/ smite the iand with the rod .4 objective administration of justice willlead him to speak out and rebuke the high and the low .

. Chaim Pearl. rabbi emeritus o! the Synagogue Adarh Israel oj Rivardale. New York .ז Rabbi D y lhe spiritual /eader o! lhe Birmingham Hebrew Congregation, Eng/and. He is the וwas jormer . Jerusa/em מ ks on Judaica. He now lives i סauthur oj several acc/aimed bo ISAIAH 269 ס A GUIDE T

5. The girdle oj his loins. A metaphor for active strength. The girdle oj his reins. The thoughts which guide him. * * * 6-9. An ideal picture of universal peace which will be extended even to the animal world so that no living creature will hurt another. .6. In this verse the prophetic imagery brings together the wild beasts of prey , the domestic animals, and the human race which is symbolised by the innocent child . 7. And Ihe lion shall eal slraw like Ihe ox. The ravenous beasts of the ;ungle will no longer feed on the flesh of their prey, but will be nourished and satisfied with a meal of straw. 8. A nd Ihe suckling child shall play on Ihe hole oj Ihe asp (Genesis 3: 15). Tbe mutual enmity of the serpent and man shall be ended, and even the defenceless babe will be safe playing with a poisonous snake . n all my holy mounlain. Strictly, the Temple mount, or even a term forן . 9 . Jerusalem, the holy city. But the phrase is rather a metaphor for the whole earth , as the following clause shows . * * * 10-16. The prophet continues his description of the perfect world, and declares that there will be three elements anteceding the era of universal peace. 1. The restoration of the royal House of David. 2. The ingathering of the scattered Jewish exiles into their ancestral homeland. 3. The unity of the people. 10. The rool oj Jesse. A descendant of the royal House of David. A n ensign oj Ihe people. A rallying and central reference point for all nations who want to identify themselves with God's promise for Israel. His resting place. His dwelling and status. 11. The second lime. Tbe first was the Exodus of Israel from Egyptian slavery at the time of Moses. Pathros. Cush. Elam. AII the places mentioned in this verse were places where the Jews had been exiled in Assyria, Babylon or Egypt. 12. He will sel up an ensign jor Ihe nalions. God will signal the big powers to let the exiles return to their land. /

270 CHAIM PEARL

13. The envy oj Ephraim. The animosity of the ten northern tribes towards Judah. 14. They that harass Judah. Better, "They that disturb Judah, by their envy of Ephraim." They shall j1y down upon the shoulder oj the Philistines. The Mediterranean coast land was the ancient centre of Philistine occupation. The children oj the east. The Arabian desert. Edom ... Moab .. .Ammon ... The inveterate enemy of Israel will now live under the discipline of the returned and revived people of Israel. 15-16. Just as the Children oflsrael were enabled to cross the waters ofthe Red Sea on their Exodus from Egypt, so too at the time of the second redemption the people will be led dry shod over the waters of Assyria and Egypt. 15. The longue oj the Egyplian Sea. The gulf of Suez. The River. Euphrates, in Babylonia. Inlo seven slreams. So that the people will cross easily. "Seven" is a sym­ bolic figure here standing for "many".

NOTEWORTHY PASS,\GES TO COMMIT TO MEMORY The entire chapter is noteworthy and contains inspiring messages. The student will undoubtedly fmd his own special and favourite phrases which he will want to ,. memorise. We have, for purposes of sirnplification, merely suggested two. The first gives a vivid picture of the tranquil world where even animallife is in peace . n a similar theme of peace, relates to the absence of human conflict ס , The second as a result of the acceptance by the world of God's law and teaching .

יגר זאב עם כבש ינמר עם גד' 'רבץ עוגל יכם'ר ימר'א 'חד'י ינער קטן נהג בם v .6 . And Ihe wo!fshall dwell wilh the lamb, and the leopard shalllie down with the kid. And the caif and the young lion and the jatling together; and a little child shall lead them .

לא 'רעי לוא 'שח'חי בכל הר קדש' כ' מלא הארץ עדה את הי כמ'ס ליס מכסים v . 7 . They shall not hurt nor destroy in all My ho/y mountain; jor the earth shall be jull oj the knowledge oj the Lord, as the waters cover the sea . A GUIDE TO ISAIAH 271

CHAPTER XII This short chapter forms the conclusion ofthe first part of our book. It is made up of excerpts of hymn's in which the worshipper praises God for His deliverance of the people, and the restoration of Zion. 1. In Ihal day. i.e., the day of deliverance. 2-3. These two verses are part ofthe text ofthe ceremony, recited at the termination ofthe Sabbath. As the Jew anticipated the problems ofthe work­ ing week, he became comforted by his faith in the God of his salvation. 2. The Lord is my slrenglh and song. A quotation from the Song of Moses, Ex­ odus, 25, 2.

PASSAGES WORTH MEMORISING The following passages are given here because they are part of the Havdalah, as noted above. The second text has been set to music and has become a popular dance song, particular1y in modern Zionist youth groups. The term "salvation" in verse 2 is frequently used. Although it is a theological term with varied meanings, it can be simply understood here as a synonym for "saving strength". In verse 3, the "weUs of salvation" are particularly appropriate since water is the life essence of the Middle East and the well is therefore the source of life. The metaphor is of course the faith of the Jew which will revive him individuaUy and nationaUy.

הכה אל 'שועת' אגטח ולא אפדח .2 . Behold, God is my salvalion; I will lrusl and nol be q[raid .

ושאגתם מ'ם גששוי ממע'כ' ה'שעוה . 5 . Therefore Wilh joy shall ye draw waler Oul of lhe wells of salvalion . עשה תורתך קבע TRIENNIAL BIBLE READING CALENDAR

תמוז תשמ"ה UNE-JULY 1985 נ

א Th 20

כ 21 ק F Numbers 16-18 m

ג 22 הפטוה: שמואל K 'ייא, די-י"ב, ככ IlI : 1 Samuelll : 14-12:22בח

ד 23 דברי הימים א א-כ S 1 Chronicles 1-2

ה 24 דביר היפים K ב-ד M 1 Chronicles 3-4

25 דביר היטים K ה-י T 1 Chronicles 5-6

26 דביר היטים K ז-ח W 1 Chronicles 7-8

ח 27 דברי היפים א '-ט Th 1 Chronicles 9-10

ט 28 חקח F Numbers 19-22:1

29 הפטהר: שרסטיס י"א, K -לג IlI Haftarah: Judges 11 : 1-33כח

יא 30 דברי היטים א יא-יב S 1 Chronicles 11-12 July

יכ 1 רביר היטים K יג M 1 Chronicles 13

יג 2 דביר היסיס א די T 1 Chronicles 14

., 3 רביר היטים א טי W 1 Chronicles 15

טי 4 דביר היפים א טז Th 1 Chronicles 16

רס 5 כלק F Numbers 22:2-25:9

., 6 הפטרה: טיכה ,'ה ,ר-, Haftarah: Micah 5 :6-6:8 n שכח

יח 7 רביר היטים א די ךS 1 Chronicles 1

יט 8 דביר היטיס א חי M I Chronicles 18

כ 9 דכייר היטים א יס T 1 Chronicles 19

כא 10 רביד היימים א כ W 1 Chronicles 20

ככ 11 דביר הימים א כא Th 1 Chronicles 21

כג 12 פינחס F Numbers 25:10-30:1

כד 13 הפטהר: מלכיס א י"ח, םו·'ייט, כא Haftarah: 1 K.ings 18:46-19:21 שכח

כה 14 רברי היטיס א כב S 1 Chronicles 22

כי 15 דביר היטים א כג M 1 Chronicles 23

כז 16 רביר הימים א דכ-כה T I Chronicles 24-25

כח 17 דכיר הימים א כי-כז W 1 Chronicles 26-27

כט 18 רב"י הימים M כח Th 1 Chronicles 28 TRIENNIAL BIBLE READING CALENDAR 273

מנחם אב תשמ"ח JULY-AUGUST 1985

א 19 מטית ומסעי F Numhers 30:2~ 36

ב 20 הפטרה: ירמיה אי, א-בי, גב Hafiarah: Jeremiah 1 : 1• 2:23 שבח

ב 21 רברי הימיס כםא Chronicles 29 ז S

ד 22 דביר הימיס ב א Chronicles 1 זז M

ח 23 יכיר הימיס כ ב T II Chronic]es 2

24 איכה א·ב W Lamentations 1• 2

25 איכה ב-ד Th Lamentations 3 · 4

ח 26 דבירם F Deuteronomy 1~ 3 :22

ט 27 הפטרה: ישעיה אי, א-כז Haftarah: Isaiah 1:1-27 שבח

28 תעשה באכ איכה ה S Lamentations 5

'א 29 רכרי היוכיס כ ב Chronicles 3 זז M

'ב 30 דברי היוכיס דב Chronicles 4 זז T

'ב 31 דברי הימיס כ ה Chronicles 5 זז W August

". דברי הימיס כ ו Chronicles 6 זז Th

טו 2 ואחחכ! F Deuteronomy 3:23 · 7:11

טו 3 הפטרה: ישעיה מי, א-כו Haftarah: Isaiah 40:1-26 שבח

'l 4 דברי הימיס כ ז Chronicles 7 זז S

'ח 5 רברי הימיס כ ח Chronicles 8 זז M

'ט 6 דביר הימיס כ ס Chronicles 9 זז T

ב 7 יכיד הימיס ב י Chronicles 10 זן W

כא 8 רביד הימיס יאג Chronicles 11 ז Th I

כב 9 עקכ F Deuteronomy 7 : 12 · 11 :25

כב 10 הפטרה: ישעיה ,ט'"מ וי-נ"א, ג Haftarah: Isaiah 49:14-51:3 שבח

כד 11 רכרי היוכיס כ יב Chronicies 12 זן S

כח 12 דביר הימיס ב יג Chronicies 13 זז M

כו 13 דבךי היטיס כ וי Chronicies 14 זז T

כו 14 דביד היטיס כ טן Chronicles 15 זז W

כח 15 יביר הימיס כ טז Chronicles 16 זז Th

כט 16 ראה F Deuteronomy 11 :26 · 16

ל 17 הפטרה: שיעיה saiah 66 '''D ז : Hafiarah שבח 274 TRIENNIAL BIBLE RE,ADING CALENDAR

אליל תשמ"ח AUGUST-SEPTEMBER 1985

K 18 דבף הימים כ יז S 11 Chronicles 17

כ 19 רביו הים"ם כ חי es 18 ן M II Chronic

ג 20 דברי היפים ב יס T 11 Chronicles 19

ד 21 דגיר היפיס ב כ I Chronicles 20 ז W

ה 22 דכרי היפים כ כא Th II Chronicles 21

23 שפיטם F Deuteronomy 16:18-21:9

24 הפטרה: שיעיה ב"א, יב-כ"ב, די Hafiarah: Isaiah 51 : 12-52 : 14 שכח

ח 25 רכיר הימםיי ב נב es 22 ן S II Chronic

ט 26 רביר יהמים גככ Chronicles 23 זM I

27 דביר היפים ב דכ T II Chroruclcs 24

' K 28 דכיו היפים כ בה Chronicles 2S ז W l

'כ 29 רביר היטים ב כי I Chronicles 26ז Th

'ג 30 ב t' תצא F Deuteronomy 21 :10-25 " 31 הפטרה: עשיהי נ",ז '-א Hafiarah: Isaiah 54:1-10 שכח September

טי דביר יהמים כ כז S II Chronicles 27

טי 2 דברי היפים ב כח I Chronicles 28ו M

'! 3 דביר יהטים ב בט es 29 ן I Chronicז T rזי 4 דביר היטים ג ל Chroniclcs 30 ו W I

סיי 5 דכיו הימםי ב לא Th II Chronicles 31

כ 6 ניבחא F Deuteronomy 26-29:8

כא 7 הפטהר; עזס"יה D ', א-כב Haftarah: Isaiah 60:1-22 שכח

ככ 8 רביר יהמים ב לב S lI Chronicles 32

גכ 9 רביר יהמים ב לג M 11 Chronicles 33

כד 10 רבדי היפים לרב T II Chronicles 34

כה ון דביר הימים ב לה I Chronicles 35 ו W

כי 12 רביר הימים ב לן I Chronicles 36 ז Th

כי 13 בציבם F Deuteronomy 29:9-30

כח 14 הפטרה: ישעיה ס"א. .ג"ס-' ט Hafiarah: Isaiah 61 : 10-63:9 שכח סכ 15 ערב ראש השבה S A 1WELVE·YEAR INDEX

מן I ח through א Numbers

( xI, Number 4ו From FaU 1972 (Vo1ume I, Number 1) ..·through Summer 1984 (Vo1ume Arranged by Chaim Abramowitz

OUTUNE

I dex by Authorsת Part 1 PartII Index according to Theme and Title

Themes in the BibJe Biblical Persona1ities Source Material Study Guides The Bible in Literature Books of the Bibje Book Reviews Israel and Zion ciety Activities &ו World Jewish Bible l..etters to the Editor sts of Bib1e Study Groupsע list of Patrons Tributes In Memoriam Editorials

a nt [romזThe 'peciai tweive-year (1972·1984) composite index wa' made possible th1'ough a g the P.EF. [sraeJ Endowmenl Fund, Sidney Musher, president, and Philip Goodman, the Israe/i representative . 276 A COMPOSITE TWELVE-YEAR INDEX

PARTI

Index According [0 Authors Abramowitz, Chaim Bible Translations and Mistranslations VII I F • 111978 44 the Door VII 2 Winter 1979 62 חס 1be Hand Balaam the Magician VIII F.ll1979 31 The Trials of Abr.ham VII [ 3 Spring 1980 127 I the Language of Man IX 3 Spring 1981 139ת Story of ~ reation: Part 1 X F • 111981 3 P3ft2 X 3 Spring 1982 187 Part 3: Tbe G.rden of Eden X 4 Summer 1982 234 Part 4: Cain and Abel XI[ F.ll1983 15 TWQ Righteous Men X[[ 4 Summer 1984 211 Abramski, Shmuel the Bible-Part 1 3 Spring 1973 13 ת Jerusaiem i Part 2 4 Summer 1973 6 Part 3 [[ 2 Winter 1973 20 Part 4 [[ 4 Summer 1974 6 Pdrt 5 [ I [ 2 Winter 1974 31 Part 6 1[[ 3 Spring 1975 27 Asher, Norman Jacob Mourns for His Son IX 4 Summer 1981 191 Moses and the Spies X [[ 3 Spring 1984 196 Aviezer, Nathan Esther's Plan to Save the Jews XI 3 Spring 1983 153 AVishur, Yitzchak t urgicaJ or Ethical Psalm V 3 Spring 1976 124ע Psalm XV· A Bakon, Shimon Jacob's Return to Canaan N 3 Spring 1975 121 Saul and the Witch of Endor V F.ll1976 16 Doctrine of Reward V 2 Winter 197.6 75 Joab, Captain of the Host V 4 Summer 1977 159 Ecological Motifs in the Bible V [ 1 F.ll1977 7 Absalom's Revolt· VI 3 Spring 1978 118 Music in the Bible V [ 4 Summer 1978 161 The Babylonian Captivity V[[ 3 Spring 1979 108 A COMPOSITE TWELVE-YEAR INDEX 277

Prophecy-- A Phenomenological Approach: Part 1 VII 4 Surnmer 1979 160 Part 2 VIII 1 FalII979 21 v II 2 Winter 1979 76ו Part3 Why Did Samuel InitiaJJy Reject Monarchy ? VIII 4 Summer 1980 171 EJijah IX 1 Fall1980 22 Balaam- An Unauthentic Prophet IX 2 Winter 1980 89 Jacob, Man of Destiny: Part 1 X 1 Fall1981 10 Part 2 X 2 Winter 1981 106 Mesopotamia and Israel XI 1 FaU1982 23 Egypt and Jsrael XI 2 Winter 1982 111 Samuel and Saul: The Prophetic Dimension XI 4 Summer 1983 223 Spring 1984 141 3 ו Witnesses XI ס At the Mouth of TW I 4 Summer 1984 217 ו The Enigma of E1ihu X BartaJ, Arye Winter 1980 111 3 ווו The Prophet and the King V Bazak, Yaacov : A Pattern Poem XI 2 Winter 1982 71 Begin, Menachem The Prophet Samuel & King Sau1 XI 4 Summer 1983 202

David ,ת Ben Gurio s FaU 1972 29ת ectio ח Book Review: Biblical Re The Book of Joshua nI 2 Winter 1974 2 - .... By Way of Reply 111 2 Winter 1974 15 & t Hatanach in Jerusalem 111 2 Winter 1974 29 Ben· Yosef, Arye Book Review: The Encyclopedia Biblica ( Vol. 1·8 Jerusalem, Bialik Inst ,. 1950· 19 XII 2 Winter 1983 130 Berg, Edmond Love Thy Neighbor Af; Thyself IX 2 Winter 1980 104 Dukhan-- Its Meaning IX 4 Summer 1981 195 lustice to Esau XII 4 Summer 1984 229 Blumenthal, Elchanan to a New Kohelet Commentary IX Fal11980 46 ח Introductio Bronner, Leah f cial Cult Among Egyptians but notו Sacri Babylonian Exiles- Why ? IX 2 Winter 1980 61 King and Commoner- Proverbs & Near East X 4 Summer 1982 210 I 2 Winter 1983 71 ו Gynomorphic Imagery in Exilic Isaiah X 278 A COMPOSITE TWELVE-YEAR INDEX

Cherchevsky, J . Spring 1984 181 3 וו s: In the Image of God X ח Ref1ectio

i nitz, JacobוC1 Summer 1980 206 4 ו The Prophets-- Nationalist or Universalist YII Cohen, Jeffrey M. Spies, Princes and Korach's Rebellion X 4 Summer 1982 220 The Striking of the Rock XII 3 Spring 1984 152 Derby, Josiah Purim and Halle1 XI 2 Winter 1982 104 Eban, Abba Spring 1973 1 3 ו Cyrus in the Perspective of Bible and History Heart of Israe1··· City of Man 11 3 Spring 1974 5

Reuben ,ח Efro Micah's Ideals, Stevenson's Guide IV 2 Wintcr 1975 79 Military Intelligence in the Bible: Part 1 Y 4 Summer 1977 183 Summer 1978 191 4 ו Part 2 Y Part 3 IX 4 Summer 1981 183 Falll982 44 וPart 4 X EicWer. Myron Samue1 5 · 6 X 3 Spring 1982 157 ו The Plague in Feliks, Jehuda rees (11 Kings 3 ) 2 Winter 1972 9ז Do Not Destroy the Fruit Said the Thist1e to the Cedar (11 Kings 14) 2 Winter 1972 12 Felton, Jacob eth· A Reinterpretation Y Fa111976 29 ן Kohe Finkel, Asher Spring 1983 181 3 ו The Book of Daniel X

Finkelstein, Chaim 42 972 ן Winter 2 ו His 86th Birthday מס n ס A Guide to Ben Guri Winter 1972 29 2 ו Greetings to Ben Gurion

Fredman, Norman Themes in the Book of Esther Y 3 Spring 1977 111 Spring 1978 116 3 ו Esther Hamalka and Mordecai Hayehudi Y The Divine Name El-Shaddai: He Who Created Families IX 2 Winter 1980 72 Jonah and Nineveh·· The Tragedy of Jonah XII Fall 1983 4 A COMPOSITE TWELVE-YEAR INDEX 279

Garsiel, Moshe David and Batsheba: Part I Y I Fall1976 24 Part 2 Y 2 Winter 1976 85 Part 3 Y 3 Spring 1977 134 Gertel, Elliot B. Adam's Rib YII 2 Winter 1978 75 Gevaryahu, Haim Back to the Bible FaU 1972 12 i lsaiah ( 8 : 10) 2 Winter 1972 25מ Panו God's Prophetic Solution for Near Eastern People ( Isaiah 19 : 34) 2 Winter 1972 27 the History of : Part 1 2 Winter 1972 15 חס urces כ:S Part 2 3 Spring 1973 18 Part 3 4 Summer 1973 31 Part 4 11 2 Wjnter 1973 39 Part 5 11 4 Summer 1974 21 Meaning of Mikhtam in Psalms 57 : 1 2 Winter 1973 9 Who Was the Teacher in Biblical Days ? I1" 4 Summer 1974 14 A Perfect Wife (Proverbs 21 : 10) 11 4 Summer 1974 17 lt Not Abhor an Egyptian 111 I Fall1974 6 וThou Slu Reminiscences About Ben Gurion I1I 2 Winter 1974 25 Ezra, The Scribe YI 2 Winter 1977 87 Holy Cities in the I.and of Ephraim YII 4 Summer 1979 187 Tribute to Louis Katzoff X 1 FaUI981 1 The Universalism ofthe Book of Jonah X Fall1981 20 Glatt, David Hezekiah and Josiah: A Comparison YIII 4 Summer 1980 201 Glucksman, Yitzchak Fourth International Bible Contest for Adults IX 4 Summer 1981 208 For the Sake of My Name XI 3 Spring 1983 169 Goldfarb, Book Review: Commentary on Song of Songs by Eliezer Levinger 4 Summer 1973 42 Tribute to Shazar: Man of Many Crowns 11 1 Fall1973 41 AJ1ab·· A Poor Character 11 4 Summer 1974 46 Was Simon Not Included in Moses' BJessing N 2 Winter 1975 51 Sex and Violence in the Bible N 3 Spring 1976 125 Jacob's Love for Rachel N 4 Summer 1976 153 280 A COMPOSITE TWELVE-YEAR INDEX

Greenwald. Ittamar The Aspaklaria of Prophetic Vision 4 Summer 1973 27 Gur, Aryeh Spring 1974 42 3 וו The Bible Exhibit Halpern, Harold D. Torah Dialogues: Genesis Vll 2 Winter 1978 80 Spring 1979 140 3 וvו Genesis I 4 Sumrner 1979 198ו Genesis V Fall1979 44 1 ו Exodus Vll Winter 1979 94 2 ווו Exodus V Spring 1980 140 3 ווvו l..eviticus v ll 4 Sununer 1980 210ו l..eviticus Leviticus IX 1 Fall1980 44 Numhers IX 2 Winter 1980 100 Numbers IX 3 Spring 1981 150 Numhers IX 4 Summer 1981 206 Numhers X Fal11981 28 omy X 2 Winter 1981 124 ת Deutero omy X 3 Spring 1982 165ח Deutero 256 982 ו Deuteronomy X 4 SUmmer Deuteronomy XI Fall1982 35 Winter 1982 102 2 ו omy Xח Deutero Halpern, Joseph Bible Readers' Union and Bible Society Fall1972 15 Book Review: Sabbath Chapters of the Talmud by Rabbi Eliezer Epstein 4 Summer 1973 40 Looks 3t the Bible ח Book Review: Ben Gurio Spring 1974 38 3 וו Rapaport .ו . by Dr Book Review: A Time for l.oving Spring 1974 46 3 וו by Herbert Tare Book Review: Torah for the Family by Katwff & lipis V 4 Summer 1977 208 Scripture: The Latter Prophets חס Book Review; Talks Winter 1979 101 2 ווvו by Benjamin Zvielle Book Review: The Seven Days of the Beginning by Eli Munk IX 4 Summer 1981 211 B ok Review: The Gilgamesh Epic & the Biblical Storyס Rapaport X 4 Summer ] 982 262 .ו . by Dr Book Review: The Hebrew Word Shem A COMPOSITE TWELVE-YEAR INDEX 281

W nter 1982 131ו by Dr_I_ Rapaport XI 2 Enuma Elish and Genesis 1 XII Fal11983 55 Halpern. Sarah the Bible IX 1 Fa111980 3 מ Tragedy i Absalom's Story-- Drama and Tragedy XI 1 FaU 1982 1 Saul's Kingship-- Tragedy of a Leader XI 4 Summer 1983 210 Heckelman, Joseph Abraham and Atlantis XI 3 Sprillg 1983 189 Excess Hidden Root of Evil XII 4 Summer 1984 237 Heller, Israel o5t Tribes ? 111 4 Summer 1975 4.1 מ The Te Hoffnung, Arthur the Bible X 4 Summer 1982 229 מ i ח Redemptio Kahaner, Joseph MetaphofS of the Vine and the Olive Tree 11 3 Spring 1974 1·5 Kamsler, Harold M. Tbe Biblical Mind N 3 Spring 1976 107 Blood Covenant in the Bible VI 2 Winter 1977 94 Katzoff, Adina Samuel and Sau1-- Psychological Dimension XI 4 Summer 1983 217 l uisם , Katzoff Tbe Cathexis of Israel in Egypt V 3 Spring 1977 128 Wbo is Afraid of Edom V 4 Summer 1977 178 VI 1 Fall 1977 35 חס The Jerusalem Streets Abraham Walked Book Review: Archeology and the Bible by G. Cornfeld VII Fa111978 43 What's in a Name IX 3 Spring 1981 148 Ki Yetzer Lev Haadarn Rah Minurav X 1 FaU 1981 32 i the Bible X 4 Summer 1982 204ת S1avery What is Teruah XII FaU 1983 Kohn, Joshua S. Let Everything Praise the Lord I1 4 Summer 1974 11 The Origin of the Synagogue VIII FaU 1979 27 Kravitz, Nathaniel The Tree of Knowledge 01" Good and Evil II Fa111973 6 i.apides, Pincus I 3 Spring 1975 45 וו Ayin Hamikra 282 A COMPOSITE TWELVE-YEAR INDEX

Lehrman, S.M . Joel and His Mesaage II I Fall1973 22 Sparks From the Psalms II 3 Spring 1974 10 Obligatory War and Voluntary War III Falll974 30 C y of the Heart III 4 Summer 1975 15ז : A The : Everyman's Guide to the Higher Ufe IV 2 Winter 1975 71 Levine, Etan v II 2 Winter 1979 86ו Physical Characteristics of a Torah Scroll Evolving Symbolism of the Burning Bush VIII 4 Summer 1980 185 Development of Biblical Prayer IX 4 Summer 1981 172 X I Falll982 53ו Torah Study and Peace of Mind x I Fall1983 30ו The living Testament of Jacob Israel

el .רLevine, M. Hers I Biblical Protest Against Violation of Women VIII 4 Summer ] 980 194 The Trial of Jeremiah XII Falll983 36 The Last of the Maccabees XII 2 Winter 1983 112 Levy, Raphael s: William Blake and Biblical Imagery XII 4 Summer 1984 260ח Reflectio Lewittes, Mendel Israel 111 4 Summer 1975 9 ת Prophet, King and Priest i A Nation Without a State IV 1 Fall1975 17 From Sinai to Mt. Moriah XI 2 Winter 1982 96 Uptzin , 801 .King Saul in World Uterature 2 Winter 1972 1 Elijah in Yiddish Uterature 3 Spring 1973 7 The Contrite Heart 11 2 Winter 1973 5 Job and Faust 11 4 Sumrner 1974 In the Days of Job III Fal1 1974 21 Psalms of Zion 111 4 SUmmer 1975 Noble Jonathan V 1 Fall1976 2 Rehabilitation of lillith V 2 Winter 1976 bb Ruth and Medea V 4 Summer 1977 151 Cain, The Anti·Establishment Hero VI Fall1977 27 Jabotinsky's Samson VI 2 Winter 1977 74 Jepthah's literary Vogue VI 3 Spring 1978 126 Death of Moses VI 4 SUmmer 1978 180 Literary lmpact of Jonah VII 1 Fall1978 9 vI 2 Winter 1978 51ו i dy Asenathנl A COMPOSITE TWELVE-YEAR INDEX 283

119 9 ד Spring 19 3 וו Be1shazzars Fo11y V 2 דן Summer 1979 4 וו Solomon and the Queen of Shcba V 1 9 ד I Falll9 ווו Shulamit Unallegorized V 8ד 9 ד Winter 19 2 ווvו Naba1 and Abigai1 Spring 1980 114 3 ווו Princess Hagar V Summer 1980 161 4 ווvו of Popular Democracy ח The Biblical Traditio s Humiliation IX 1 Fa11 1980 11יח Soloffio 8ד Abishag the Shunamite IX 2 Winter 1980 Rahab of Jericho IX 3 Spring 1981 111 9 דSclUller on Moses IX 4 Summer 1981 1 Thc Tower of BabeJ X Fa11 1981 35 The l..ove of David and Michal X 2 Winter 1981 96 דד X 3 Spring 1982 I ח oזThe Judgement of Solo n The Cult of Mo10ch XJ 2 Winter 1982 82 Fa111983 22 ווRebekah's Beguilement of Isaac X Fa11 1983 54 ו Book Review: lillith's Daughter XJ Fa111983 55 וו Book Review: In Light of Genesis X Thc Mark of Cain XII 3 Spring 1984 194 Uvneh, Eliezer 26 4 ד Spring 19 3 וו Lvingס The Jewish Way of Lowenstein, David ד 14 8 ד V 3 Spring 19ו National and Eschatological Messianism

ח Iria, Ben Zioגנ.

5 2 ד Kings 15 ) 2 Winter 19 וו)? What Happened to Uzziah's Bones 21 3 ד he Menorah (Numbers 8:2 ) 3 Spring 19'1 24 3 ד saiah 66:14) 3 Spring 19ו) The New Kote1 Discovery 23 3 ד Thc Lachish Letters I 4 SUmmer 19 10 3 ד Thc Vision of the Dry Bones II Falll9 25 3 ד Fall 19 וו Isracl and Edom 3 ד Winter 19 2 וו Ancient Israel מ Thc Suk i 13 3 ד Winter 19 2 וו The Earthquake that Turned the Course of the War 22 4 ד Spring 19 3 וו Gne Down to his Bed of Spicesס My Beloved has I 4 Summer 1974 4 ו Thc Burden of Job's Loneliness 10 4 ד The New Settlements of the Tribe of Dan III Fa1119 21 5 ד Spring 19 3 ו King Hezekiah's Pesach in Jerusalem II 6 6 ד The Development of the Mezuzah V Fa1119 44 7 ד The Siberian Exile VI 1 Fa1119 81 דד V 2 Winter 19ו Jerusalem in the Days of Jeremiah 284 A COMPOSITE TWELVE-YEAR INDEX The Western Wall: Part 1 YI 3 Spring 1978 141 Part2 VI 4 Summer 1978 198 Part 3 YJI 1 FaU 1978 35 Part 4 YJI 2 Winter 1978 84 Part 5 YII 3 Spring 1979 136 Part6 VII 4 Summer 1979 193 And A Fountain Shall Come Forth From the House of the Lord X 1 Fall1981 49 Amos, Prophet and Worldly Man X 3 Spring 1982 183 Winter 1983 104 2 וו Was the Hasmonean State Secular: Part 1 X Spring 1984 186 3 וו Part 2 X Lyn, Nechama Fall 1983 39 וו Aggadah in Bible Study X Mantel, HJgo Summer 1978 173 4 וFrom Biblical Religion to Judaism Y Matenko, Percy Aqedath Yitzchak·· Therne io Yiddish Literature IV FaU 1975 Menes, Abraham Summer 1983 249 4 ו A New World and A New Man X Minoff, Eli Summer 1980 181 4 וווThe Golden Calf in Exodus 32 Y Musleah, Fzekiel N. Winter 1983 84 2 וו s on Ta-amay Hamikra Xח Observatio Neeman, Pinhas The Prophet and the K.ing IV 2 Wioter 1975 75 Neher, Andre D. The Motif of Job in Modern Jewish and World FaU 1974 15 וון Uterature Moses and the Burning Bush IV 4 Summer 1976 159 Speech and Silence io Prophecy VI 2 Wioter 1977 61 Pearl, Chaim X 3 Spring 1983 159ו A Guide to Isaiah: Part 1 X 4 Summer 1983 234ו Part2 xI 1 FaU 1983 45ו Part3 Winter 1983 115 2 וו Pal"t 4,5 X Spring 1984 173 3 וו Part 6 X Summer 1984 253 4 וו Part 7 X A COMPOSlTE TWELVE-YEAR INDEX 285

Porten, Bezalel ng 1979 127 זSp i 3 וו Restoration of a Holy Nation V Pusin, Max Winter 1978 65 2 וו ogical Insights in the life of Abraham Y ן Some Psycho R.aab, Menahem of the New Moon V 2 Winter 1976 56 ח The Computatio Rabinowitz. Louis 1, I Falll973 13 ו ( 111e Lesson of Ezekiel's Temple (Ezekiel 40-50 The Makers of Israel X 2 Winter 1981 122 Moses-- The Tragedy of His Ufe XI 3 Spring 1983 141 I 2 Winter 1983 121 ו Moses- The Inarticulate X Radday, Yehuda T . lsaiah and the Computer VIII Fa111979 37 Rand, Herbert X 3 Spring 1982 170 זS loffioo's Cou tס Justice in Twins in Transition XII 3 Spring 1984 166 Rapaport , 1. e Hebrew Word Shem X 3 Spring 1982 144 ו11 The Flood Story in Bible and Cuneiform Uterature X11 2 Winter 1983 95

Aran ,ח RO V Fa111975 8 ו Three Charismatic Judges and Their Strategies Rosner, Dov ony in 1 Samue18-15 VI Falll977 17 !ז Rothschild, Max M. Winter 1973 17 2 ון A Note on "Watergate" in the Tenakh The Maccabees and the Transmission of the Torah Text N 2 Winter 1975 67 Midrash and Pesher N 3 Spring 1976 103 Monarchy and the Bible V 2 Winter 1976 51 Gilgal, Site of the First Passover VI 3 Spring 1978 137 A1iens and Israelites: Part 1 IX 4 Summer 1981 196 Part 2 X 2 Winter 1981 118 Part 3 XI Fall1982 39 Part 4 XI 4 Summer 1983 245 Routtenberg, Hyman ces Relating to Prayer: Part 1 11 3 Spring 1974 32 ז Biblical Sou I 4 Summer 1975 19 ו Part 2 I Part 3 N 1 Fa111975 24 Part 4 N 2 Winter 1975 81 Part 5 N 3 Spring 1976 134 286 A COMPOSITE TWEL VE· YEAR INDEX

Part 6 IV 4 Summer 1976 176 l.aws of Mourning: Biblical Sources: Part 1 V Fa111976 35 Part 2 V 2 Winter 1976 91 Part3 V 3 Spring 1977 138 Part 4 V 4 Summer 1977 192 Laws of Sabbath: Biblical Sources: Part 1 Vl Fall1977 41 Part 2 VI 2 Winter 1977 99 Part 3 VI 3 Spring 1978 153 Part 4 Vl 4 Summer 1978 204 Part 5 VII 1 Fall1978 41 Prophecy and Halacha VIII 2 Winter 1979 61 Spring 1981 120 3 וג: Changing Laws l..aws of Marriage: Biblical Sources: Part 1 XI 2 Winter 1982 123 Part 2 XI 3 Spring 1983 194 Ruderman, Abraham Book Review: The Bible in Jewish Education by J. Schoneve1d VI 2 Winter 1977 103 x I 4 Summer 1984 258ו B ok Review: The Torah-- A Modern Commentaryס Ruskin, Harry H. Bible: The Concomitant of Human Growth 11 Fa111973 Schneider, Stanley Semitic Inf1uences and the Bible Text X 2 Winter 1981 90 Shalev, Yitzchak For All Generations VII Fall1978 21 ת The Book of Jonah: A Lesso Shapiro, Marta Berl The Hebrew Motifs of Judges 13-16 Relevant to Agonistes: Part 1 IV 2 Winter 1975 56 ח John Milton's Samso Part 2 IV 3 Spring 1976 113 Part 3 IV 4 Summer 1978 160 Moby Dick and the Wisdom of Solomon V 4 Summer 1977 170 Shazar, Zalman The Book of Jonah Fa111972 4 Spring 1975 2 3 ו Ayeca II The Direction and Purpose of Time 111 3 Spring 1975 7 Spring 1975 9 3 זוז Neshama Yetayra The Secret of the Returning Exiles 111 3 Spring 1975 10 At the 111 3 Spring 1975 13 Spring 1975 16 3 ווו Elijah-- The Unique Prophet Spring 1975 18 3 ווו לסר א קאם'סל תהל·ם )'~?( A CO~ IPOSITE TWELVE-YEAR INDEX 287

The Bible of My Youthful Days III 3 Spring 1975 19 Jonah- Transition From Seer to Prophet VII Fall1978 Shrager, Miriam Y. Hammurabi and Biblical Law VII 2 Winter 1978 89 Ref1ections: A Biblical Reverie XII 3 Spring 1984 184 Silverman, lawrence M. \Vas Ionathan Guilty ? VII 4 Summer 1979 153 The Tom Robe VIII 3 Spring 1980 136 Silverman, Sam Job X 2 Winter 1981 128 חס Speculations Sivan, Gabriei Pharaoh Now Has Only One Option VII 4 Summer 1979 202 Bible Misinterpretation: Supplementary Note VIII I Fall1979 49 The Antwerp Polyglot Bible X 2 Winter 1981 74 X 3 Spring 1983 199ו Book Review: Tbe Exile of the Word The Hebrew Element in Everyday English Part 1,2 XI 3 Spring 1983 176 X 4 Summer 1983 240ו Part 3,4 Part 5,6 XII 1 FaU 1983 49 Part 7 _8 XII 2 Winter 1983 123

chcn, Mordecai &כ Abstracts of Beth Mikra XI 4 Summer 1983 261 Abstracts of Beth Mikra XII 3 Spring 1984 178 Soviv, Aaron Reverence: For God and For the Locd XI Fall1982 15 essing IX 3 Spring 1981 144 ןTbe Confirmation of Noah's B Thomson. C.LF . IV 2 Winter 1975 63 24 ן a lnיP Uffenheimer, Benyamin Some Features of Modern Jewish Bible Research Part 1 4 Summer 1973 Fall1973 17 1 ין Part2 Part3 II 2 Winter 1973 25 Amos and Hosea: Two Directions in Jsrael's Prophecy V 3 Spring 1977 101 Waldman. Nahum X 2 Winter 1982 77ו Thc Sin of AmaJek in Bible and Midrash 288 A COMPOSITE TWELVE·YEAR INDEX

Weigart, Maz.al I Fall1974 21 וו God's Reply to Job West, Stuart A. Spring 1979 101 3 וו The Habiru and the Hebrews V II Fall1979 12ו Nuzi Tablets V The Rape of Dina and the Conquest of Shechem VIII 3 Spring 1980 144 IX Fall 1980 33 ת Moses: Man of Indecisio Mystery of Genesis 36 IX 4 Summer 1981 161 Tbe Original Palestinians X 4 Summer 1982 243 Judah and Tamar XII 4 Summer 1984 246 Wise, Aaron M. Darshanim Project VIII Fall1979 52

n, Herman סhlman ~ K סW Building ~ in ·Biblical Times VI Fall1977

. Elliot R ,ח Wolfso ubt in the Phi1osophy !גכ The Diaiectic of Faith and of Socrates and the P:iety of Job VIII 4 Surnmer 1980 197 Wolowelsky, Joel B . dom: Biblical Cootrast V 2 Winter 1976 94 מSס Hospitality i Winter 1979 98 2 ו I ו Testing God: A Midrash on the Akeda V s: Adam's Conquest XII 3 Spring 1984 182ח Ref1ectio

Kalman ,ח Yaro the Near East IX 3 Spring 1981 132 ח Israel and i מ Symbols of Nature i

PARTII

Index According to Theme and Title THEMES IN THE BIBLE

Aicha: Poem by Zalman Shazar 1I1 3 Spring 1975 2 Neshama Yefayra: Poem by Zalman Shazar 111 3 Spring 1975 7 A Kapital Tehilim: Poem by Zalman Shazar 111 3 Spring 1975 18 L uis Katzoff X Fa1l 1981 32ס : a vזKi Yetzer Lev Haadam Rah Min u Abraham and At!antis: Joseph Heckelman XJ 3 Spring 1983 189 V 3 Spring 1978 118ו Absalom's Revolt: Shimon Bakon Adam's Conquest. Reflections: Joel Wo!owelsky Xl1 3 Spring 1984 182 Adam's Rib VII 2 Winter ] 978 75 A COMPOS[TE TWELVE· YEAR [NDEX 289

Prophecy: B. Uffenheimer V 3 Spring 1977 101 מ Amos and Hosea- Directions i Aggadah in Bib1e Study XII Fa11 1982 39 And a Fountain Shall Come Forth: Ben Zion Luria X Fall 1981 49 Antwerp Polyg10t Bible: Gabriel Sivan X 2 Winter 1981 74 Summer 1973 27 4 ו paklaria of Prophetic Vision: Ittamar Greenwald & Spring 1984 141 3 ו At tlle Mouth of Two Witnesses: Shimon Bakon XI Spring 1975 ·13 3 ווו A1 tl.e Rivers of Babylon Spring 1979 108 3 ווBakon V ת Babylonian Captivity: Shimo Fall 1972 12 ו Back to the Bible: Haim Gavaryahu Fall 1979 31 ווו Balaam the Magician: Chaim Abramowitz V Israel Fall 1972 26 מ Bible Names i Spring 1975 19 3 וBible of My Youthful Days: Zalman Sbazar ll The Biblical Mind: Harold Kamsler N 3 Spring 1976 107 A Biblical Protest Against the Violation of Wornen : Summer 1980 86 4 ווו M. Hershei Levine V Biblical Religious Witnesses 1 Fall 1972 19 Spring 1984 184 3 וו A Biblical Reverie- Reflections: Miriam Shrager X Summer 1980 161 4 ווו Biblical Tradition of Popular Democracy: Sol Uptzin V Winter 1977 94 2 ו i the Bible: Harold Kamsler Vמ Blood Covenant Summer 1974 4 4 וו The Burden of Job's loneliness: Ben Zion Luria L uis Katzoff V 3 Spring 1977 128ס : srael in Egyptו The Cat hexis of S viv IX 3 Spring 1981 144ס of Noah's Blessing: Aaron ח The Confirmatio I 2 Winter 1973 5 ו The Contrite Heart: Sol liptzin Cyrus in the Perspective of Bible and History: Abba Eban 1 3 Spring 1973 Commitment to Human Growth: Harry Ruskin II Fall 1973 1 Spring 1975 7 3 וDirection and Purpose of Time: Zalman Shazar ll The Divine Name of EI-Shaddai: Norman Fredman IX 2 Winter 1980 72 V 2 Winter 1976 75 ת Doctrine of Reward: Shimon 8ako 00 Not Destroy the Fruit Trees: Jehuda Feliks 2 Winter 1972 9 Dor and Generation 4 Summer 1973 38 : C urse of the Warס The Earthquake that Turned the Ben Zion wria II 2 Winter 1973 13 i the Bible: SWmon Bakon VI 1 Fall 1977 7מ Ecological Motifs Esther's P1an to Save the Jews: Nathan Aviezer IX 3 Spring 1983 153 Fathers Have Eaten Sour Grapes 4 Summer 1973 36 : i Bible and Cuneiform literatureמ The F100d Story Winter 1983 95 2 וו Rapaport X .ו Spring 1983 169 3 ו For the Sake of My Name: Yitzchak Glucksman X From Biblical Religion to Judaism: Hugo Mantel VI 4 Summer 1978 173 From Mount Sinai to Mount Moriah: Mendel iewittes XI 2 Winter 1982 96 290 A COMPOSITE TWEL VE- YEAR INDEX

Israel: Haim Gevaryahu 2 Winter 1972 25 מ God's Plan i God's Reply to Job: Mazal Weigart 111 Fall1974 21 The Golden Calf: Eli Minoff VIII 4 Summer 1980 181 Exilic Isaiah: L. l..eah Bronner )(jI 2 Winter 1983 71 מGynomorphic lmagery i The Habiru and the Hehrews: Stuart West VII 3 Spring 1979 101 the Door: Chaim Abramowitz VII 2 Winter 1979 62 חס The Hand The Hehrew Word Shem: 1. Rapaport X 3 Spring 1982 144 Hidden Root of Evil: Joseph Heckelman XII 4 Summer 1984 237 S dom: Joel Wo}owelsky V 2 Winter 1976 94ס Hospita1ity in I the Image of God- Ref1ections: J_ Cherchevsky )(jI 3 Spring 1984 181מ In the l..anguage of Man: Chaim Abramowitz IX 3 Spring 1984 139 Samue18 ~ 15: Dov Rosner VI Fall1977 17 1 מ rony i] lsaiah and the Computer: Yehuda Radday VIII FaU 1979 37 Jacob Mourns for his Son: Norman Asher IX 4 Summer 1981 191 S loffion D. Goldfarb IV 4 Summer 1976 153ס : Jacob's LDve for Rachel Jeremiah's Struggle With his Calling 1 4 Summer 1973 38 vneh 11 3 Spring 1974 26ע Jewish Way of l.oving: Eliezer i of the Host: Shimon Bakon V 4 Summer 1977 159ת Joab, Capta Joel and His Message: S.M. l.ehrman 11 Fall1973 22 ng 1982 170 זurt: Herhert Rand X 3 Sp i סJustice in Solomon's C ver in Jerusalern: Ben Zion Luria 111 3 Spring 1975 21ס King Hezekiah's Pass King and Commoner in Proverbs and Near East : Leah Bronner X 4 Summer 1982 210 FaU 1973 13 1 ון The 1.esson of Ezekiel's Temple: I.L. Rabinowitz The living Testament of Jacob- lsrael: Etan Levine XII 1 FaU 1983 30 The Maccabees and the Transmission of the Text of the Torah: Max Rothschild IV 2 Winter 1975 67 The Makers of lsrael: I.L Rabinowitz X 2 Winter 1981 122 I ria 1 3 Spring 1973 21גג The Menorah: Ben Zion Metaphors of the Vine and the Olive Tree: Joseph Kahaner 11 3 Spring 1974 15 Midrash and Pesher: Max Rothschild IV 3 Spring 1976 103 Monarchy and the Bible: Max Rothschild V 2 Winter 1976 51 Spring 1984 196 3 ו Moses and the Spies: Norman Asher XI The Mystery of Genesis 36: Stuart West IX 4 Summer 1981 161 My Beloved Has Gone Down to His Bed of Spices : Ben Zion Luria 11 3 Spring 1974 22 A Nation Without a State: Mendel l..ewittes IV Fall1975 17 E TWELVE-YEAR INDEX 291ח A COMPOS

National and '&chato}ogical Messianism: David I..owenstein VI 3 Spring 1978 147 The lachish Letters: Ben Zion wria I 4 Summer 1973 23 g Praise the I..ord: Joshua S, Kohn n 4 Summer 1974 II תl.et Everyt hi Nuzi Tablets: Stuart West VIII I Fall 1979 12 A Perfect Wife: Haim Gevaryahu n 4 Summer 1974 17 araoh Now Has Only One Option: Gabriel Sivan VII 4 Summer 1979 202וl'l llte P1ague in Samuel 5-6: Myron Eichler X 3 Spring 1982 157 Prophecy- A Phenomenological Approach: SlUmon Bakon VII 4 Summer 1979 160 The Prophet and the King: Arye Bartal VIII 3 Spring 1980 III The Prophet and the King: Pinhas Neeman ' IV 2 Winter 1975 75 Prophetic Solution for Near Eastern People: Haim Gevaryahu 2 Winter 1972 27 acob Chinitz VIII 4 Summer 1980 204נ : 1he Prophets: Nationalists or Universalists X 2 Winter 1982 104ו Purim and : Josiah Derby

: Cnquest of Shechemס Th. Rape of Dinah and the Stua:rt West VIII 3 Spring 1980 144 Redemption in the Bible: Arthur Hoffnung X 4 Summer 1982 229 Restoration of a Holy Nation: 8ezalel Porten VII 3 Spring 1979 127 X Fall 1982 15ו Svivס Reverence for God and the I..ord: Aaron he Sacrificial Cult Among Egyptian But Notך Bab)'lonian Exiles- Why 1: Leah Bronner IX 2 Winter 1981 61 Sau1 and the Witch of Endor: SlUmon Bakon V Fall 1976 16 The Sin of Ama1ek in Bib1e and Midrash: Nahum Waldman XI 2 Winter 1982 77 : S me Features of Modern Jewish Bible Researchס B. Urfenheimer 4 SUmmer 1973

Part 2 II Fall 1973 17 Part 3 11 2 Winter 1973 25

Said the TlUstle to the Cedar: Jehuda Feliks 2 Winter 1972 12 Semitic Influences and the Bible Text: Stanley Schneider X 2 Wint.r 1981 90 Sex and Violence in the Bible: Solomon Goldfarb IV 3 Spring 1976 125 L uis Katzoff X 4 Summer 1982 204ס ; Slavery in the Bible Job: Samuel Silverman X 2 Winter 1981 128 חס Specu1ations Speech and Silence in Prophecy: Andre Neher VI 2 Winter 1977 61 Krach's Rebellion: Jeffrey Cohen X 4 Summer 1982 220ס Spies, Princes and 292 A COMPOSITE TWELVE-YEAR INDEX

Story of Creation: Chaim Abramowitz X Fall 1981 3 Ceation: Chaim Abramowitz X 3 Spring 1982 187ז Story of Story of Creation- The Garden of Eden: Chaim Abramowitz X 4 Summer 1982 234 I Fall 1983 15 ו Story of Creation- Cain and Abel: Chaim Abramowitz XI Spring 1984 152 3 ו The Striking of the Rock: Jeffrey Cohen XJ Summer 1975 4 4 ווו The Ten 1..o5t Tribes: Israel Heller V I Fall 1977 44ו Luria מס The Siberian Exile: Ben Zi : lsrael and in the Near East ת The Symbols of Nature i

IX 3 Spring 1981 132 ת Kalman Yaro the Akeda: Joel חס Gd· A Midrashס Testing Winter 1979 98 2 ווו Wolowelsky V as Thyself: Edmund Berg IX 2 Winter 1980 104 ז Thou Shalt l..ove Thy Neighbo

Falll974 6 ווו Thou Sh3.1t Not Abhor an Egyptian Torah Study and Peace of Mind: Etan Levine XJ I Fall 1982 53 Spring 1980 136 3 וון The Torn Robe: lawrence M. Silverman V Tragedy in the Bible: Sarah Halpern IX 1 Fall 1980 3 The Tree of Knowledge of Good and Evil: N. Kravitz 11 Fall 1973 6 Fall 1983 36 1 ו The Trials of Jeremiah: Hershel Levine X1 Spring 1984 166 3 וו Transition: Herbert Rand X ח Twins i Fall 1973 10 וו Luria מס Tbe Vision of Dry 8ones: Ben Zi Winter 1983 104 2 ווWas the Hasmonean State Secular 1: Ben Zion wria X Spring 1984 186 3 ווWas the Hasmonean State Secular 1: Ben Zion Luria X Summer 1979 153 4 וו Was Jonathon Guilty : l..awrence M. Silverman V Moses' Blessing: Solomon מWas Simon Not Included i Goldfarb IV 2 Winter 1975 51 Winter 1973 17 2 וו Watergate in the Tanach: Max M. Rothschild Winter 1972 5 2 ו What Happened to Uzziah's Bones: Ben Zion wria X 3 Spring 1981 148 ו What is in a Name: l.ouis Katzoff Who is Afraid of Edom: Louis Katzoff V 4 Summer 1977 178 Summer 1974 14 4 וו Who was the Teacher in Biblical Days: Haim Gevaryahu Why Did Joseph l..et His Father Mourn For Him : Norman Asher IX 4 Summer 1981 191 Why Did Samuellnitially Reject the Monarchy: Shimon Summer 1980 171 4 ווו Bakon V A COMPOSITE TWELVE-YEAR INDEX 293 BIBUCAL PERSONAIlnES

nsights in the Ufe ו Abraham: Some I'sychological Winter 1978 65 2 וו of Abraham: Pusin V Spring 1980 127 3 ווvו The"Trials of Abraham: Abramowitz Fall1982 ו Absalom's ,Story: Drama and Tragedy: Halpern X Por Character: Goldfarb U 4 Summer 1974 46ס Ahab: A Amos: Prophet and Worldly Man: Luria X 2 Winter 1982 183 A Unauthentic Prophet: Bakon IX 2 Winter 1980 89מ : Balaam Cyrus in the Perspective of Bible and History: Eban 3 Spring 1973 David and Bat Sheba: Garsiel V 1 Fa111976 24 V 1 Winter 1976 85 V 3 Summer 1977 134 Elijah in Yiddish literature: liptzin I 3 Spring 1973 7 Elijah: Bakon IX 1 Fall 1980 22 6 ו Spring 1975 3 ווו Elijah the Unique Prophet: Shazar Summer 1984 217 4 וxו The Enigma of Elihu: Bakon Spring 1978 116 3 ו E'sther Hamalka and Mordecai Hayehudi: Fredman V Summer 1984 229 4 וו Esau: Justice to Esau: Berg X V 2 Winter 1977 87ו Ezra the Scribe: Gevaryahu Summer 1980 201 4 ו Hezekiah and Josiah: A Comparison: Glatt vn Spring 1975 21 3 וון lriaגנ : King Hezekiah's Pessach Jacob: Man of Destiny: Bakon X Falll981 10 Uving Testament of Jacob-Israel: Levine XII Fall 1983 30 Job and Faust: Uptzin II 4 Summer 1974 Fall1974 15 1 ווו Job in literature: Neher het: Shazar V [[ Fall1978 <ז Jonah: Transition from Seer to Pro Jonah and Nineveh and Tragedy of Jonah: Fredman X[[ Fall1983 4 Judah and Tamar: A Scriptural Enigma: West X [[ 4 Summer 1984 246 Job: In Days of Job: liptzin [[ 1 Fall 1974 21 Moses: Man of Indecision: West IX Fall 1980 33 Moses and the Burning Bush: Neher N 4 Summer 1976 159 I 3 Spring 1984 196ו Moses and the Spies: Asher X Moses the Inarticulate : X [[ 2 Winter 1983 121 Moses: The Tragedy of rus Personallife: Rabinowitz XI 3 Spring 1983 141 Summer 1983 202 4 ו Samuel: The Prophet Samuel and King Saul: Begin X Samuel and Saul: The Prophetic Dimension: Bakon XI 4 Summer 1983 223 Summer 1983 217 4 ו Samuel and Saul: A Psychological Dimension: Katzoff X Saul: King Saul: liptzin 2 Winter 1972 294 A COMPOSITE TWELVE-YEAR INDEX

Saul's Kingship: The Tragedy of a J..eader: Halpern xl 4 Sununer 1983 210 Two Righteous Men: Isaiah and Hezekiah: Abramowitz Xll 4 Summer 1984 211 Three Charismatic Judges and Their Strategies: Ron N Fall1975 8

SOURCE MATERIAL

Spring 1973 26 3 ו Admonition and Comfort Biblical Sources Relating to Prayer: Routtenberg II 3 Spring 1974 32 Summer 1975 19 4 ווו N Fa111975 24 N 2 Winter 1975 81 N 3 Spring 1976 134 N 4 Summer 1976 176 V 1 Fal11977 1ו Building in Biblical Times: Wohlman Changing Laws: Routtenberg IX 3 Spring 1981 120 Computation ofthe New Moon: Raab V 2 Winter 1976 56 ll Falll972 52ו Darshanim Project :Wise V Development of Biblical Prayer: Levine IX 4 Summer 1981 172 l ia V 1 Fa111976 6גנDevelopment of the Mezuzah : r Dukhan: lts Meaning: Berg IX 4 Summer 1981 195 Hammurabi and Biblicall.aw: Shrager vn 2 Winter 1978 89 Winter 1982 123 2 וI..aws of Marriage: Routtenberg X Spring 1983 194 3 וX l.aws of Mourning: Routtenberg V Fal11976 35 V 2 Winter 1976 91 V 3 Spring 1977 138 V 4 Summer 1977 192 Fa111977 41 ו ו Laws of Sabbath: Routtenberg V Winter 1977 99 2 ו V 53 ו Spring 1978 3 ו V V 4 Summer 1978 204ו Fa111978 41 וו V A COMPOS[TE TWELVE-YEAR [NDEX 295

I telligence in the Bible: Efron V 4 Summer 1977 183ת Military VI 4 Summer 1978 191 IX 4 Summer 1981 185 Fall1982 44 ו X Sumrner 1978 161 4 ו Musical Instruments in the Bible: Bakon V FaU 1974 30 ווו Obligatory WaI and Voluntary War: Lehrman

Winter 1983 84 2 וו Taamey Hamikra: Musleah X חס Observations FaU 1979 27 ווו The Origin of the Synagogue: Kohn V i ter 1979 86תW 2 ווו Physical Characteristics of a Torah Scroll: Levine V i ter 1979 61תW 2 וו Prophecy and Halacha: Routtenberg VI Summer ] 975 9 4 ו Prophet, King and Priest in Israel: Lewittes II Winter 1982 104 2 ו Purim and Hallel: Derby X Winter 1972 13 2 ו Sources on the History of Torah Reading: Gevaryahu 3 Spring 1973 18 I 4 Summer 1973 31 Winter 1973 139 2 וו 11 4 Summer 1974 21 Fall ] 974 6 ו Thou Shalt Not Hate an Egyptian : Gevaryahu II What is Torah: Katzoff XII Fall ] 983

STUDY GUJDES

lsaiah I 3 1973 29 חס : Quiz 19 1973 4 ו Jercmiah and Ezekiel חס ig 11 2 1973 8ת on F1y Family Circle: Katzoff and Upis Noach. Vayyera, Toledot, Vayish!ach 1 1972 21 Vayyiqra. Zav, Shemini 2 1972 17 Book of Bamidbar I 3 1973 30 Book of Devarim 4 ] 973 10 31 973 [ 1 וו Book of Bereshit Book of Shmot 11 2 ] 973 29 37 974 [ 3 וו Book of Vayyiqra 24 1974 4 ון Book of Bamidbar 35 1974 1 ו Book of Bereshit II 36 1974 2 (וו Book of Shmot 296 A COMPOSlTE TWELVE-YEAR INDEX

37 1975 3 ווו Book of Vayyiqra 23 1975 4 ווו Book of Bamidbar B ok of Bereshit N 1 1975 31ס Book of Shmot N 2 1975 84 V 3 1976 137 ו Book of Vayyiqra Book of Bamidbar IV 4 1976 181 Torah Dialogues: Halpern Genesis 1· 21 VII 2 1978 80 Genesis 22-40 VII 3 1979 140 v I 4 1979 198ו Genesis 41-50 Exodus 1-20 VIII 1979 44 Exodus 21-40 VIII 2 1979 94 140 1980 3 ווו Leviticus 1· 13 V I 4 1980 210וו Uviticus 14· 24 V Leviticus 25 · 27 IX 1 1980 44 Numbers 1-12 IX 2 1980 100 Numbers 13-18 ; 22-25 IX 3 1981 180 Numbers 19-21 IX 4 1981 204 Bamidbar: Hukkot X 1981 28 Devarim X 2 1981 124 Devarim X 3 1982 165 Devarim X 4 1982 258 Devarim XI 1982 35 Devarim 102 1982 2 וX A Guide to Isaiah: Pearl

X 3 1983 159ו Introduction and Chapter One Chapter One and Two : 14 XI 4 1983 234 Chapter Three 45 1983 1 ווX Chapter Four 115 1983 2 ו XI Chapter Six XII 3 1984 173 Chapter Seven I 4 1984 253ו X A COMPOSITE TWELVE ~ YEAR INDEX 297

THE BIBLE IN UTERA TURE

Abishag the Shunamite: Iiptzin lX 2 Winter 1980 78 Belshazar's Folly: Uptzin YII 3 Spring 1979 119 Cain, The Anti ~ Establishment Hero: Uptzin YI Fall1977 27 The Cult of Moloch: Uptzin lX 2 Winter 1982 82 Death of Moses: Uptzin YI 4 Summer 1978 180 D ubt in the Philosophy ofס The Dialectic of Faith and Socrates and the Piety of Job: Wolfson YIII 4 Summer 1980 197 Elijah in Yiddish IJterature: Iiptzin I 3 Spring 1973 7 Evolving Symbolism in the Burning Bush: Levine YIII 4 Summer 1980 185 The Hebrew Element in Everyday English: Sivan XI 3 Spring 1983 176 Part2 XI 4 Summer 1983 240 Part 3 XII Falll983 49 Part 4 XII 2 Winter 1983 123 Judges 13·16 Relevant to John מ The Hebrew Motif i Milton's Samson Agonistes: Shapiro N 2 Winter 1975 56

Pa,'t 2 N 3 Spring 1976 113

Part 3 N 4 Summer 1976 160 In the Days of Job: Uptzin N 3 Spring 1976 113 Part 2 IY 4 Summer 1976 160 Part 3 III Fall1974 21 Samuel 8·15: Rosller YI Fall1977 17 1 מ rony i ] sky·s Samson: Liptzin YI 2 Winter 1977 74 ן rabotiI. Jephtah's Uterary Yogue: Uptzin YI 3 Spring 1978 126 Job and Faust: liptzin 11 4 Summer 1974 1 .rudgement of Solomon: Uptzin X 3 Spring 1982 177 King Saul in World literature: Uptzin 2 Winter 1972 1 Lady Asenath: Uptzin VII 2 Winter 1978 51 Uterary Impact of Jonah: liptzin YII 1 Fall1978 9 ve of David and Michal: liptzin X 2 Winter 1981 96 ם..The l Micha's Ideals: Stevenson's Guide: Efron N 2 Winter 1975 79 Moby Dick and the Wisdom of Solomon: Shapiro V 4 Summer 1977 170 i Modern World literature: Neher 111 1 Fall1974 15מ The Motif of Job Nabal and Abigail; liptzin VIII 2 Winter 1979 78 Noble Jonathan: Uptzin Y Fall1976 2 incess Hagar: Uptzin VIII 3 Spring 1980 114 יIr Rahab of Jericho: Uptzin lX 3 Spring 1981 111 MPOSITE TWELVE-YEAR INDEXס A C 298

Rebecca's Beguilement of lsaac: Uptzin XII Fall1983 22 Rehabilitation of lillith: liptzin V 2 Winter 1976 66 Ruth and Medea: Uptzin V 4 Summer 1977 156 Sacrifice of Isaac in Yiddish Literature: Matenko N 1 Fall1975 Summer 1981 179 4 וMoses: liptzin x חס Schiller Shulamit Unal1egorized: Uptzin VIII Fall1979 Solomon and the Queen of Sheba: liptzin VlI 4 Summer 1979 172 Fa111980 11 וSolomon's Humiliation: liptzin x The Tower of Babel: Uptzin X Falll981 35 William B1ake and Biblical Imagery: Levy X11 4 Summer 1984 260

800KS OF THE BmLE

s on Records or Cassettes 1 3 Spring 1973 43 ת Genesis: Selectio Genesis 1: The Story of Creation: Abramow1tz X Fall1981 3 Abramowitz X 3 Spring 1982 187 :ח e ~ Story of Creatioןןן : Genesis 2 Genesis 1·2: Adam's Rib: Gertel VlI 2 Winter 1978 75 Genesis 3: The C'.arden of Eden: Abramowitz X 4 Fall1982 234 Genesis 3: The Tree of Knowledge: Kravitz 11 Fall1973 6 Genesis 3: Concomitant of Human Growth: Ruskin U Fall1973 I Genesis 4: Cain and Abel: Abramowitz X11 Falll973 15 i urav: Katzoff X Fall1981 32ת Genesis 9:21: Ki Yetzer Lev Haadam Ra M Genesis 12:1: Meaning of Moledet : 1 I Fall1972 17 Genesis 19: Hospitality in Sodom: Wolowelsky V 2 Winter 1976 94 Genesis 30·31: Jacob's Love for Rachel: Goldfarb N 4 Summer 1976 153 Genesis 31 :1 ~ 13: Jacob's Return to Canaan: Bakon N 3 Spring 1976 121 : C nquest of Shechemס Genesis 34: Rape of Dinah and West VUI 3 Spring 1980 144 Summer 1981 161 4 וGenesis 36: The Mystery of Genesis 36: West x Exodus 34: Moses and the Burning Bush: Neher N 4 Summer 1976 159 Wmter 1980 104 2 וLeviticus 19:18: Thou Shalt Love Thy Neighbor: Berg x Numbers: Torah Dialogues: Haipern X Falll981 28 lria 1 3 Spring 1973 21גנ : Numbers 8:2: The Menorah Numbers 13:2: Spies, Princes and Korach's Rebellion : Cohen X 4 Surnrner 1982 220 Chen XII 3 Spring 1984 152ס : Numbers 20:1·13: The Striking of the Rock I Fall1979 31 י Numbers 22·24: Balaam the Magician: Abramowitz Vl A COMPOSITE TWELVE-YEAR INDEX 299

Deuteronomy: Torah Dialogues: Halpem X 2 Winter 1981 124 omy: Torah Dialogues: Halpern X 3 Spring 1982 165 תDeutero uteronomy: Torah Dialogues: Halpern X 4 Summer 1982 258 יI e X I Fall1982 35ב Deuteronomy: Torah Dialogues: Halpern X 2 Winter 1982 102ב Deuteronomy: Torah Dialogues: Halpern Deuteronomy 11 :16: Dorand Generation 4 Summer 1973 38 DeuteronoJny 17:14; 18:15: Kingand Prophet: Lewittes III 4 Summer 1975 9 ' i Mosesמ Deuteronomy 33:8-11: Was Simon Not Included Blessing: Goldfarb IV 2 Winter 1975 51 I»Cuteronolny 34: Death of Moses: Uptzin VI 4 Summer 1978 180 Joshua: The Book of Joshua: Ben Gurion III 2 Winter 1974 2 i ter 1974 15ו Joshua: By Way of a Reply: Ben Gurion 111 2 Wi V 3 Spring 1978 137ו Joshua 5: Gilgal, Site of the First Passover: Rothschild Iria 111 Fall1974 10גנ : Joshua 19:40: New Dan Settlement Judges 4-11: Three Charismatic Judges and their Strategies: Ron IV Fall1975 8 I Samuel 5-6: The Plague: Eichler X 3 Spring 1982 154

V Fall 1977 17ו I SamueI8_15: hony: Rosner V 3 Spring 1978 118ו Samue] J 2·16: Absalom's Revolt: Bakon 1 vI 4 Summer 1979 153ו Samuel14: Was Jonathan Guilty: Silverman 1 1 Samuell5: Saul and the Witch of Endor: Bakon V Fall1976 16 vII 3 Spring 1980 136ו Samuell 5:26-28: The To[o Robe: Silverman 1 Il Samuel: Joab, Captain ofthe Host: Bakon V 4 Summer 1977 159 1 Kings 3: Justice in King Solomon's Court·:-Ran <:!. 3 170 / X Spring 1982 I Kings 26: Ahab, A Poor Character: Goldfarb II 4 SUmmer 1974 46 II Kings 3: Do Not Destroy the Fruit Trees: Feliks 2 Winter 1972 9 II Kings 14: Said the Thistle to the Cedar: Feliks I 2 Winter 1972 12 I1 Kings 15: What Happened to Uzziah's Bones: Luria I 2 Winter 1972 5 Spring 1983 159 3 ו Ir.aiah: A Guide to Isaiah: Pearl X " XI 4 Summer 1983 234 xI Fall1983 45ו xI 2 Winter 1983 41ו Spring 1984 173 3 ו XI Summer 1984 253 4 ו XI I 2 Winter 1983 71 ,·וlsaiah: Gynomorphic lmagery in Exilic Isaiah: Bronner x Isaiah: lsaiah and the Computer: Radday VIII I Falll979 37 Isaiah 8:10: God's P1an in Isaiah: Gevaryahu 2 Winter 1972 25 lsaiah 19:34: Prophetic Solution for Near Eastern PeopJe: Gevaryahu 2 Winter 1972 27 the Perspective of Bible and מIsaiah 45: Cyrus i 300 A COMPOSITE TWEL VE-YEAR INDEX

Spring 1973 1 3 ו History: Eban Spring 1983 169 3 ו saiah 48:9: For the Sake of My Name: Glucksman Xו Isaiah 66: 14: Tbe New Kotel Discovery: Luria 3 Spring 1973 24 Jeremiah 8:22: Jeremiah's Struggle with his Calling 4 Summer 1973 38 Fall1973 10 וו Jeremiah 26: The lachish Letters: Luria Fall1983 45 וו Jeremiah 26: The Trial of Jeremiah: Levine X Summer 1973 27 4 ו Ezekiel1 :43: Prophetic Vision: Greenwald Summer 1973 33 4 ו Ezekie111 : 16: Origin of the Synagogue EzekieI18:2: Fathers Have Eaten Sour Grapes 4 Summer 1973 36 Fall1973 10 וו Ezekie137: Tbe Vision of Dry Bones: Luria : of Ezekiel's Ternple ח Ezekiel40-48: Tbe !..esso Fa11 1973 13 1 וו Rabinowitz Amos: Prophet and Worldly Man: Luria X 3 Spring 1982 183 onah: The Book of Jonah: Shazar Fa11 1972 4נ Fa11 1978 21 וvו Jonah: A Lesson For AlI Generations: Shalev Jonah: The Universalism of Jonah: Gevaryahu X Falll981 20 Fa111973 25 וו Obadiah 1 :21: Israel and Edom: Luria Fa111973 22 1 וו JoeI1-3: Joel's Message: Lehrman Winter 1973 1 2 וו Zephaniah 1: 11: Suk in Ancient Jerusalem: Luria Psalms 15: Uturgical or Ethical: Avishar V 3 Spring 1976 124 Winter 1982 71 2 ו Psalm 23: A Pattern Poem: Bazak X : Thomson IV 2 Winter 1975 63 : Iiturgical or Ethical: Avishar V 3 Spring 1976 124 Winter 1982 71 2 ו Psa1m 23: A Pattern Poem: Bazak X Psa1m 24: Thomson IV 2 Winter 1975 63 Psalm 51: The Contrite Heart n 2 Winter 1973 5 Winter 1973 9 2 וו Psalm 57: 1: The Meaning of Michtam: Gevaryahu Psalm 60: The Earthquake that Turned the Course of War : Winter 1973 13 2 וו Luria Spring 1975 18 3 ווו Psalms 110: Poem in Yiddish: Shazar Spring 1974 10 3 וו Psalm 119: Sparks from the Psalms: Lehrman Psalm 128: Metaphors of the Vine and Olive_Tree : Spring 1974 15 3 וו Kahaner Summer 1975 15 4 ווו Psalm 130: A Cry From the Heart: Lehrman : The Makers of Israel: Rabinowitz X 2 Winter 1981 122 Summer 1974 11 4 וו : Praise the Lord: l.iptzin Summer 1975 1 4 ווו Psalm 150: Psalms of Zion: l.iptzin Summer 1974 II 4 וו Psalm 150:6: l..et Everytrung Praise the Lord: Kohn Proverbs: Everyman's Guide to a Perfect Iife: Lehrman IV 2 Winter 1975 71 Summer 1974 14 4 וו ןן Proverbs 20:11: The Teacher: Gevaryah A COMPOSITE TWELVE-YEAR INDEX 301

Proverbs 21 :10: A Perfect Wife: Gevaryahu II 4 Summer 1974 17 l..amentations 4:21·22: Who is Mraid of Edom: Katzoff V 4 Summer 1977 178 Ecclesiastes: Koheleth: A Reinterpretation: Felton V 1 Fall1976 29 Silverman X 2 Winter 1981 128 <ן: JO חס Job: Speculations Job 19: Job's l..oneliness: Luria II 4 Summer 1974 4 Job 32: The Enigma of Elihu: Bakon XII 4 Summer 1984 217 Job 38:4: God's Reply: Weigart III 1 FaU 1974 21 & ther: Themes in the Book of Esther: Fredman V 3 Spring 1977 111 V 3 Spring 1978 116ו Esther: Esther Hamalka and Mordecai Hayehudi: Fredman Esther: Esthec's Plan to Save the Jews: Aviezer XI 3 Spring 1983 153 Spring 1974 26 3 וו Song of Songs: Jewish Way of Loving: Livneh Song of Songs 4:3: My Beloved Has Gone Down to Her Bed of Spices: Luria II 3 Spring 1974 22 Song of Songs 5:4: The Hand on the Door: Abramowitz VII 2 Winter 1978 62 Daniel: Its Significance and Meaning: Finkel XI 3 Spring 1983 181 Nehemiah 3:26: Watergate: Rothschild 11 2 Winter 1973 17

v EWSו OOK RE ע

Fall1972 29 ח i ns:David Ben Gurioס Biblirol Re!lect Ben Gurion Looks at the Bible rev. by J. Halpern 3 Spring 1973 39 Selections From Genesis on Records or Cassettes 3 Spring 1973 46 s o! the Talmud: B. ElizurזSabbatl' Chapt e rev. by J. Halpern 4 Summer 1973 40 Song o! Songs: Eliezer l..evinger rev. by S.D. Goldfarb 4 Summer 1973 42 L ving: Herbert Tarrס A Time !or rev. by S.D. Goldf.rb 11 3 Spring 1974 46 .4yin Lamikra: Mazal Weigart I 3 Spring 1975 45 וו rev. by P. l.apides In the Footprints o! Moses: Moshe Perlman rev. by J. Halpern V F • 111976 38 In the Footprints o!the Prophets: Moshe Periman rev. by J. Halpern V Fall1976 40 Light and Rejoicing: W. Simpson rev. by J. Halpern V 4 Summer 1977 198 302 A COMPOSITE TWELVE-YEAR INDEX

Eclwd Mi Yodea: S.P. Toperoff rev. by J. Halpern V 4 Summer 1977 199 Mechkarim B'Kokelet uv'Mishlei: M. Eleyoenai l ria VI Fall1977 44גג rev. by Ben Zion 11Ie Bible in Jewish EduCJltion: J. Schoneveldt rev. by A. Ruderman VI 2 Winter 1977 103 Torah for the Family: Upis and Katzoff rev. by J. I-Ialpern VI 4 SUmmer 1978 208 Archeology ofthe Bible: Book by Book: G. Cornfeld rev. by 1. Katzoff V11 Fall1978 43 Talks on Scripture: Vol. 2 The Latter Prophets Winter 1979 101 2 וון Benjamin Zvieli, rev. by J. Halpern V The Seven Days o! the Beginning: Eli Munk rev. by J. llalpern IX 4 Summer 1981 203 11Ie GUgamesh Epic and the Biblical Flood Story Rapaport, rev. by J. llalpern X 4 Summer 1982 262 .ו . Rabbi Dr riginal Meaningס 11Ie Hebrew Word Shem and Its Winter 1982 131 2 וRapaport, rev. by J.llalpern X .ו . Rabbi Dr 11Ie Exile of the Word: From the Silence of the Bible to the Silence o[ Auschwitz: Andre Neher Spring 1983 199 3 ו rev. by G. Sivan X Rapaport .ו : neס Enuma Elish and Genesis Chapter Fa111983 55 ווrev. by J. Halpern X In Lighto!Genesis: Pamela White Hadas Fa111983 55 וו rev. by SoI Uptzin X Contemporary מ n i סLilith's Daughters: Women and Religi Fiction: Barbara Hill Rigney Slliptzin xn Fall1983 55ס rev. by 11Ie Encyclopedia Biblica, vol. 1-8 Winter 1983 130 2 ו rev. by Arye Ben-Yosef XJ 11Ie Mark of Cain: Ruth M.11inkoff Spring 1984 194 3 ווS lliptzin Xס rev. by The Torah: A Modem Commentary: W. Gunther Plaut Summer 1984 258 4 ווrev. by Abraham Ruderman X

-- A COMPOSITE TWELVE-YEAR INDEX 303

אסן ISRAEL AND Z

braham 8ndAtlantis: Heckelman XI 3 Spring 1983 189 י\J '.Iliens and Jsr.etites: Rothschi1d IX 4 Summer 1981 196 Part2 X 2 Winter 1981 118 Part3 XI Fall1982 39 Part 4 XI 4 Summer 1983 245 Gilgal: Site ofthe First Passover: Rothschild VI 3 Spring 1978 137 Heart of Jsr.e1: City of Man: Eban U 3 Spring 1974 5 Israel and Edom: Luria II 1 Fa11 1973 25 ~ ypt and Jsr.e1: Bakon XI 2 Winter 1982 111 Ho1y Cities in the Land of Ephraim: Gev.ryahu VII 4 Summer 1979 187 ;Jerusalem in the Bible: Abramsk.i I 3 Spring 1973 13 Part2 I 4 Summer 1973 6 Part 3 II 2 Winter 1973 20 Part4 U 4 Summer 1974 6 Winter 1974 31 2 וון Part 5 Spring 1975 27 3 ש Part 6 Winter 1977 81 2 וrerusalem in the Days of Jeremiah: Luria V: V Fal11977 35ו Katzoff :חס Ierusalem Streets Abraham Walked: Winter 1983 112 2 וThe last of the Maccabees: l..evine X' Mesopotamia and Israel: Bakon XI Falll982 23 ria 3 Spring 1973 24 .וג.Thc New Kotel Discovery : l Winter 1974 10 ווו The New Settlernents ofthe Tribe of Dan: Luria

Summer 1983 249 4 וA New World and a New Man: Menes X The Original Palestinians: West X 4 Summer 1982 243 Surnmer 1975 1 4 ו Psalms of Zion: liptzin U I 3 Spring 1975 10 וtung Exiles: Shazar Iז 1Retu Spring 1975 13 3 ו JRivers of Babylon: Shazar U Winter 1973 2 וו I riaג.Ancient Israel : l מ The Suk i lria VI 3 Spring 1978 141גג. : The Western Wall Summer 1978 198 4 ו Part 2 V Part 3 VII 1 F • 111978 35 Winter 1978 84 2 ווPart4 V Spring 1979 136 3 ווPart 5 V Summer 1979 193 4 וו Part 6 V Winter 1983 104 2 ווWas the Hasmonean State Secular: wria X XII 3 Spring 1984 186 304 A COMPOSITE TWELVE·YEAR INDEX

ETY ACTIVITIESו BLE SOC וSH B ו WORLD JEW

V 4 Summer 1978 213ו Bar Mitzvah Ceremony at the Kotel I 1 FaU 1983 48ו Bar Mitzvah at the Tomb of Rachel X Winter 1974 29 2 ו II ח Bet Hatanach in Jerusalem: Ben Gurio Halpern Fa111972 15 :ח Bible Readers Unio First International Bible Conference 3 Spring 1973 40 Bible Exhibit: Gur Aryeh Sadeh Fall1973 45 1 ון Winners of Bible Quiz Greeting n 2 Winter 1973 44 Spring 1974 43 3 וו ח Reports WIZO and Bible Unio I 4 Summer 1974 44 ו Dor Le Dor Fourth International Adu'lt Bible Contest IX 4 Summer 1981 208 Fifth International Adult Bible Contest X 2 Winter 1981 131 Suggestions for Future Contests: Ben Zion Luria xn 2 Winter 1983 60 Tenth Annual International Youth Bible Contest n 1 Fal11973 43 Winter 1974 45 2 ווו Eleventh Twelfth ' " N FaU 1975 44 Thirteenth .. " V Fa111976 42 V Fa111977 49ו .. Fourteenth Fall1978 46 ו Fifteenth " VI I Fall1979 50וvו " Sixteenth Seventeenth" IX Fall1980 53 Eighteenth .. X Fall1981 59 Nineteenth .. XJ Fall1982 59 Twentieth " XII Fall 1983 5· 1 WJBS News: Israel and Argentina V 3 Spring 1977 140 V 1 Fall 1977 54ו Norristown New Jersey V 2 Winter 1977 105ו Connecticut--New York V 3 Spring 1978 156ו Hartford Connecticut---Jerusalem V 4 Summer 1978 210ו Chicago Illinois---F10rida I 2 Winter 1978 96 ו World Jewish Bible Center in Jerusalem V A COMPOSITE TWELYE-YEAR INDEX 305

TORו LETTERS TO THE ED

Wnter 1975 96ו re: Ten Lost Tribes N 2 re: Dav:id and Batsheba V 1 Falll976 45 re: Bible Readers Union V 2 Winter 1976 96 V 3 Spring 1977 143 ת re: Koheleth Reinterpretatio re: Book Reviews V 4 Summer 1977 201 V Fall1977 47ו re: David and Batsheha Winter 1977 102 2 וn V ס re: Bible Readers Uni II 2 Wrnter 1979 99 וre: Hamurabi and Biblical I.aws V X 3 Spring 1981 155 ו et ן O Koheמ : re X 4 Summer 1981 203 ו re: on the Torn Robe re: Thou Shalt l..ove Thy Neighbor X Falll981 62 re: Joseph and Jacob X 3 Spring 1982 191 X 3 Spring 1982 191 ת re: Story of Creatio Falll982 56 וre: Story of Creation X Falll982 56 וX זSoloffion's Cou t מ re: Justice i Spring 1983 201 3 וre: M.ilitar)' Jntelligence X Summer 1983 258 4 וrc: Korach's Rebellion X I 2 Winter 1983 127 וrc: Samuel and Saul X Torah Dialogues XII 3 Spring 1984 202 נ rC rC: Isaiah XII 4 Summer ] 984 262

BLE STUDY GROUPS IX 4 Summer 1981 213 וUST OF B

UST OF PATRONS X 3 Spring 1982 194 306 A COMPOSITE TWELVE·YEAR INDEX

TRlBUTESTO

David Ben Gurion by Zalman Shazar II 3 Spring 1974 Yehezk.el Kaufman Spring 1974 31 3 וו by CW Efraymson by Menabem Haran II 3 Spring 1974 33 Zalman Sbazar Spring 1975 3 3 ווו by Gershon Scholem Solliptzin v Fall1976 Louis Katzoff X Fa111981 Haim Gevaryahu X 2 Winter 1981 71 lia X 3 Spring 1982 141גגBen Zion r Solliptzin X 4 Summer 1982 201

IN MEMORlAM

Reuben Gevaryahu III Fall1974 1,43 Jacob S. Gold IV 2 Winter 1975 102 Solomon D. Goldfarb IV 4 Summer 1976 151 Solomon Zeitlin V 4 Summer 1977 208 Moshe Gutentag V 4 Summer 1977 208 David Ben Gurion by President Katzir v 4 Summer 1977 198

ED1TORlALS

vl 4 SUmmer 1979 151ו Gur Baaretz Hazoth Emor Veamarta Lehazhir Gedolim Al Ketanim IX 1 Fa111980 1 Dear Friends and Sucbscribers)

or your donationן We wish to thank you very much . or aidן to our special appeal Yo'Ztr response has not only helped our ojfices jinan - cially) but has also revealed the large percentage of our sub - uture ofן scribers who are dedicated to the past) present} and our joumal . We also received many heart-warming personal rom retiredן notes) attached to the contributions. Some were persons) who gave within the limitations of their own per - sonal budgets . We wish to emphasi1.e that each and every person)s orן contribution is vaLued and appreciated. We know) that many) a $10 contribution was as large a contribution as . or someone eLseן may be $100 Our most sincere thanks .

The Editors "Dor le Dor" DOR Je DOR

דיר לדיר

OUR BIBLICAL HERITAGE

Summer 1985 (כ fl ב) Vol. XIII. No . 4

REWARD AND PUNISHMENT IN JEWISH THOUGHT A Symposium 211

S Louis Katzojf 21 6 זABLEז FROM THE N UZI ISRAELITES AND ALIENS Max M. ROlhschild 220

ln 225ז OR ? A. Joseph Hekeima זWAS FATHER ISAAC A CO·CONSPIRA INCISED STONE FRAGMENT " KORBAN" Noah J. Cohen 235 THE HEBREW ELEMENT IN EVERYDAY ENGLISH Gabrie/ Sivan 241 THE BEE IN THE BIBLE AND MIDRASH S. P. Toperojf 246 NOAH AND THE ARK REEXAMINED Chaim Abramowitz 251 BIBLICAL MOTIFS IN THE POETICAL WORKS OF C I:-I . N. BIALIK Lei/a Bronner 258"

O ISAIAH, Ch. XI- XII Chaim Peari 268ז A GUIDE

RIENNIAL BIBLE READING CALENDAR 272 ז

WEL VE· YEAR INDEX 275ז A COMPOSITE

:אן CLES lN DOR le DOR APPEAR וF ARTס ABSTRACTS

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