A hoard of ancient coins from Gaza

A HOARD OF ANCIENT COINS has been found in Gaza near Egypt. The AFP reports that there are 1300 silver coins. No information on what kind of coins they are, but there is reference to fourth-century-BCE architecture in the article as well.

Other ancient coin hoards recently in the news are noted here and here.

U.C. Davis makes Talmud appointment

U.C. DAVIS MAKES TALMUD APPOINTMENT:

U.C. Davis snags dynamic, young Talmud scholar

by dan pine, staff writer (JWeekly.com)

As a Tel Aviv University undergrad, Moulie Vidas had no trouble befriending the other students in the Talmud department.

There was only one.

Apparently, not many secular Israelis chose to study the Talmud there, and eventually the department was closed, and folded into a larger one.

But Vidas’ passion for the great compendium of Jewish law never waned, and today, at just 26, he is a young lion in the realm of academic Talmud scholarship.

With his doctorate from Princeton fresh in hand, Vidas is also the latest addition to the Jewish studies faculty at U.C. Davis. His title: assistant professor in religious studies.

“Getting Moulie was quite a coup,” said Diane Wolf, director of the U.C. Davis Jewish studies program. “He had many interviews all over the country last year and several job offers. That he chose U.C. Davis speaks to the quality of our religious studies faculty and burgeoning Jewish studies program. He brings a new perspective that enriches us all.”

The Jewish studies interdisciplinary program at U.C. Davis is a offered as a minor, and includes courses on everything from the Holocaust to the Bible on film.

This quarter, Vidas teaches a class on the Dead Sea Scrolls, with one on rabbinic literature next quarter. Soon, he hopes to add classes in his specialty: how the sages redacted and edited the Babylonian Talmud, as well as the surprisingly vibrant interaction among Jews, Christians and Zoroastrians in late ancient Mesopotamia.

[...]

Congratulations to Professor Vidas - and to U.C. Davis.

Ezekiel's Tomb update

EZEKIEL'S TOMB (traditional) in Al-Kifl, Iraq is going down the Islamist memory hole. Further confirmation from the Jerusalem Post:

Recently "Ur," a local Iraqi news agency, reported that a huge mosque will be built on top of the grave by Iraq's Antiquities and Heritage Authority, while Hebrew inscriptions and ornaments are being removed from the site, all as part of renovations.

Prof. Shmuel Moreh of the Hebrew University of Jerusalem, winner of the 1999 Israel Prize in Middle Eastern studies and chairman of the Association of Jewish Academics from Iraq, speaking to The Jerusalem Post on Wednesday, confirmed the report.

"I first heard the news of tomb desecration from a friend of mine who is a German scholar. After visiting the site he called me and said that some Hebrewinscriptions on the grave were covered by plaster and that a mosque is planned to be built on top of the tomb. He told me that he found the changes at the tomb disturbing and warned me that I'd better act quickly, before any irreversible damage will be inflicted," Moreh said.

"I had contacted Mr. Shelomo Alfassa, US director of Justice for Jews from Arab Countries, and told him about this situation. Then I saw the report from the Ur news agency, mentioning the decision of the Antiquities and Heritage Authority to build a mosque and to erase the Hebrewinscriptions and ornaments," Moreh said.

He asked friends to check out the developments at the site. The most recent to visit the shrine said that some of the inscriptions are now hidden by a layer of plaster.

Iraqi press reports claim that the building must be destroyed because of its poor condition. However, Alfassa believes that Iraq's Antiquities and Heritage Authority "has been pressured by Islamists to historically cleanse all evidence of a Jewish connection to Iraq - a land where Jews had lived for over a thousand years before the advent of Islam."

Again, this "renovation" is a travesty. As the article says, someone needs to act, and fast.

Background here.

Israel rejects Jordan's UN petition to claim the DSS

ISRAEL REJECTS Jordan's UN petition to claim the Dead Sea Scrolls (Arutz Sheva):

Israeli Foreign Ministry spokesman Yigal Palmor said that Jordan's claims were "ridiculous. The Dead Sea Scrolls are an intrinsic part of Jewish heritage and religion. The scrolls have no relation to Jordan or the Jordanian people," said Palmor, adding that "Jordan's occupation of the West Bank was never recognized by the international community and the kingdom relinquished all claims on the territories. On what grounds are they trying to lay claims to the scrolls, which are a cornerstone of Jewish cultural history?"

Background here.

NT Wrong on stunning new epigraphic find

SPEAKING OF STUNNING NEW EPIGRAPHIC FINDS, NT Wrong is back and reporting on one: Archaeological Find of the Century: Letter written by King David. Most amusing.

Rollston on the Khirbet Qeiyafa ostracon

THE KHIRBET QEIYAFA OSTRACON HYPE is taken down a notch or three by epigrapher Christopher Rollston in his blog post Reflections on the Qeiyafa Ostracon. It could be earlier than the tenth century; it's in Early Alphabetic/Proto-Phoenician script, not Old Hebrew; the only-attested-in-Hebrew words aren't; the scribe was not terribly sophisticated; Rollston isn't ready to say what he thinks it says but he doesn't think it will turn out to be startling; and he's not even sure in which direction the script runs.

Background here.

Sanhedrin tombs in a sad state

THE SANHEDRIN TOMBS in Jerusalem are in a sad state:

As state slumbers, volunteers step in to rescue neglected Sanhedrin Tombs
By Nir Hasson (Haaretz)

If ever you want to find the Sanhedrin Tombs in northern Jerusalem, don't use the half-lira bill from the 1950s as your guide.

That banknote depicted an impressive burial site from the Second Temple period, which the Israel Antiquities Authority calls "one of the most important antiquities sites in Jerusalem and in the country as a whole." But today it is neglected, unmarked, and covered with graffiti and soot - and the bureaucratic bickering about who's responsible indicates that isn't likely to change any time soon.

The ultra-Orthodox residents of Sanhedria, the neighborhood where the tombs are located, have expressed little interest in maintaining the ancient burial caves, though they were recently cleaned up by a group of Russian-speaking immigrants who have little connection to Judaism. However, the dirt quickly accumulated once more and the signposts they put up have been removed.

Rafi Kasimov, who coordinates the Land of Israel program for Russian speakers at the Conservative movement's Schechter Institutes, called on the ultra-Orthodox to join his students' attempt to restore the site.

[...]

Hats off to those Russian-speaking immigrants. I hope the Ultra-Orthodox local residents do take an interest, but it sounds as though the authorities need to step in if the job is to be done properly. I hope the municipality and/or the IAA take notice.

Why Read the Zohar (book review)

BECAUSE IT'S COOL:

Why Read The Zohar?
Demystifying Kabbalah For English Readers
By Alan Brill
Published January 13, 2010, issue of January 22, 2010. (The Forward)

The Pritzker translation of the Zohar into English by Daniel Matt — the fifth volume of which has just appeared — should be greeted as a major cultural event. Yet, the publication of each volume has typically produced tiresome book reviews on the ownership of the word Kabbalah, comparing the academic approach of Gershom Scholem to Madonna’s New Age approach. The reviews do not answer the basic question: Why read parts of Kabbalah like the Zohar? Nor do they explain why the Zohar speaks to our age more than the myriad other kabbalistic works.

The Zohar corpus as published in the 16th century contains many reworked texts of ancient and medieval materials; a large chunk of the Zohar portrays the epic story of Rabbi Shimon and his companions, but there are many segments that do not.

Melila Hellner-Eshed, in her book, “A River Flows From Eden: The Language of Mystical Experience in the Zohar,” provides an indispensible work that, finally, explains why the Zohar is an important and alluring work for our time. Susan Sontag taught readers to ask not what the art means, but rather “how it is what it is.” Hellner-Eshed follows Sontag and seeks to offer an experiential aesthetic of the Zohar.

Hellner-Eshed’s book is comparatively easy to read, despite being a scholarly work that assumes the reader has already read the terse prose of Scholem. Her work nevertheless does offer the nonacademic a chance to see the current state of Kabbalah study at Hebrew University among the students of Yehuda Liebes and Moshe Idel.

[...]

Armed with these books, one can now begin to appreciate a cultural and religious treasure of Judaism. No journalist or book reviewer should write about Kabbalah again without first reading Hellner-Eshed. Her work steers the English reader between the Scylla of Kabbalah as technical knowledge of sefirot and the Charybdis of Kabbalah as personalized New Age spirituality. Hellner-Eshed’s work treats the Zohar as a mystical fantasy in which the Knights of the Round Table are rabbis living in an eroticized Middle Earth and spurred to great deeds by their love of the damsel Shechinah. Then, the beautifully edited Pritzker translation allows the interested reader to travel on these mystical journeys, yet still return home safely.

A nice long book review (giving plenty of reasons in addition to mine). Worth reading in full. For background on the Zohar and Daniel Matt's translation, go here and follow the links.

Jacob Neusner has private Papal udience

JACOB NEUSNER has a private udience with the Pope scheduled for Monday 18 January. Thought you might like to know.

Can't make it up: LOLCat Bible Translation Project

CAN'T MAKE IT UP: The LOLCat Bible Translation Project.

Did the Kingdom of Judah Invent "Separation of Church and State?"

QUESTION FOR THE DAY: "Did the Kingdom of Judah Invent 'Separation of Church and State?'" This in a Bible and Interpretation essay by Stephen Gabriel Rosenberg. Excerpt:

King Jehoash (Joash) came to the throne of Judah in the year 835 BCE. His reign should have started six years earlier, but he was then only a baby, and the throne was usurped by his grandmother, Athaliah. With the untimely murder of her son, King Ahaziah, she took the precaution, normal for the period, of wiping out all possible rivals, but she missed Jehoash, Ahaziah's infant son, who was hidden in the Temple by his aunt, Jehosheba, wife of the priest, Jehoyada.

Athaliah, the daughter of notorious Jezebel, imposed Baal worship on Judah and appointed Mattan to be High Priest. It became the state religion, imposed on an unwilling population. We say unwilling, because six years later, when Jehoyada thought the young Jehoash was old enough to be presented as the rightful heir, he was brought out of hiding and proclaimed king, to the cheers of the people and the army, who then slaughtered Athaliah and Mattan. This palace revolution led to a remarkable pair of national agreements.

“And Jehoyada made a covenant between the Lord and the king and the people, that they should be the Lord’s people, and between the king and the people” (2 Kings 11:17, my emphasis). The intention of these two agreements is clear: the first one is the conventional religious covenant, while the second one is secular and omits the Lord.

Well, maybe. The essay seems to me to take the account of the Deuteronomistic History more on the level of literal fact than I would be inclined to do. And I doubt that Baal worship was "imposed" on the people any more than Yahwism was. The Deuteronomists certainly did no believe in religious freedom: see, for example, Deuteronomy 17:2-7.

Oh, and antidisestablishmentarianism is the longest (non-coined and non-technical) word in the English language.

Jordan ups the ante

JORDAN UPS THE ANTE and asks the United Nations for the Dead Sea Scrolls:

Jordan wants Israel to give back 'Dead Sea' scrolls

12 January 2010 (World Jewish Congress)

The Jordanian government has said that the ancient Dead Sea Scrolls were seized illegally by Israel during the 1967 Six-Day War and has asked the United Nations for them to be restored to Jordan. "The government has legal documents that prove Jordan owns the scrolls," a government official in Amman said, adding that a complaint had been filed with the United Nations Educational, Scientific and Cultural Organization (UNESCO). The Antiquities Authority of Israel rejected the claim, saying Israel was the rightful custodian of the scrolls.

[...]

Background here.

Are Taliban descendants of Israelites?

TECHNOLOGY WATCH: DNA analysis may provide answers to some surprising questions:

Are Taliban descendants of Israelites?

By AMIR MIZROCH (Jerusalem Post)

Are the Taliban in Afghanistan and Pakistan descendants of an Israelite tribe that migrated across Asia after it was exiled over 2,700 years ago?

This intriguing question has been asked by a variety of scholars, theologians, anthropologists and pundits over the years, but has remained somewhere between the realms of amateur speculation and serious academic research.

But now, for the first time, the government has shown official interest, with the Foreign Ministry providing a scholarship to an Indian scientist to come to the Technion-Israel Institute of Technology in Haifa and determine whether or not the tribe that provides the hard core of today's Taliban has a blood link to any of the Ten Lost Tribes of Israel, and specifically to the tribe of Efraim.

Shahnaz Ali, a senior research fellow at the National Institute of Immunohaematology, Mumbai, has joined the Technion to study the blood samples that she collected from Afridi Pathans in Malihabad, in the Lucknow district, Uttar Pradesh state, India, to check their putativeIsraelite origin.

Shahnaz, an expert in DNA profiling and population genetics, will be supervised by Prof. Karl Skorecki, director of Nephrology and Molecular Medicine at the Technion Faculty of Medicine. Skorecki is famous for his breakthrough work on Jewish genetic research.

[...]

Count me as very skeptical about this whole idea, but it will be interesting to see what she comes up with.

When was a synagogue a synagogue?

WHEN WAS A SYNAGOGUE A SYNAGOGUE? From Bible and Intepretation:

‘Synagogues’ in the New Testament Period

It is no accident that in the last ten years a number of new potential synagogue buildings have been proposed, as the wider role of the ‘synagogue’ and the lack of identifying features in this period have been recognised. The problem then becomes, by what criteria do we identify these as synagogue buildings?

See, Reconstructing the First-Century Synagogue (T & T Clark International, 2008)

By Stephen Catto
Lecturer in Biblical and Theological Studies,
Morelands College, UK
January 2009


The study of the ancient synagogue has recently been the focus of a great deal of scholarly literature.1 While a previous generation of scholars had a very clear idea of what was meant by a reference to a first-century synagogue–it was an architecturally defined public building which was used for religious purposes, especially on the Sabbath–many of these assumptions have now been questioned. Two periods have especially interested scholars: the origin of the synagogue, and the first-century period, which is of particular interest to those working in New Testament studies. It is into this second category that my work, Reconstructing the First-century Synagogue,2 fits, and it is this period that this essay will address.

[...]

Where Heaven and Earth Meet (San Francisco Sentinel review)

BOOK REVIEW/TEMPLE MOUNT WATCH: Where Heaven and Earth Meet (ed. Benjamin Z. Kedar and Oleg Grabar) is reviewed by Miriam Feinberg Vamosh in the San Francisco Sentinel. It's a long review with detailed comments on the individual articles in the book. Excerpt:

Despite the multiple, interfaith/intercultural authorship, one does not feel that on an individual level most of the writers are struggling with the meaning of the mount. Rather, they seem quite comfortable in their various niches. But while the book cannot be considered “ecumenical” in terms of the individual writers’ conclusions, meaning-seeking readers would not want this book without its juxtapositions of often conflicting views. Such juxtaposition may be precisely what we need to allow us to compare and contrast what the various scholars have to say, ultimately coming away from the accumulation of perspectives educated and enriched.

More reviews here.

UPDATE: It seems this review was first published in Haaretz (via the Agade list).

Sands, Invention of the Jewish People (Guardian review)

THE INVENTION OF THE JEWISH PEOPLE by Shlomo Sands is reviewed by Rabbi Jonathan Wittenberg in the Guardian. He is not impressed. Excerpt:

Uncomfortable books, if they are good, can be important. National narratives do need deconstruction; they often blind us to different perceptions of the world and deafen us to the just claims of others. This is certainly true of the Middle East, and I am one of many Jews who would agree with Sand that a decisive factor in the future of Israel will be its capacity to be far more attentive to the narratives and rights of its Palestinian and other non-Jewish citizens.

But the book is a great disappointment. Its sweeping attempt to take apart the entire history of the Jewish people from its origins to present day Israel and prove it to be a wilful fabrication is marred by tendentious premises, the misreading of key events and the ignoring of central texts and institutions.

More reviews here.

Nag Hammadi murder update

NAG HAMMADI MURDER UPDATE:

Gunmen surrender after Egyptian Coptic attack
From Amir Ahmed, CNN
January 8, 2010 8:34 a.m. EST

(CNN) -- The gunmen responsible for a drive-by shooting that killed six Christians and a Muslim guard after a Mass this week have turned themselves in, government news outlets reported Friday.

The three gunmen gave themselves up after a 24-hour chase that ended in farm fields in southern Egypt, the MENA news agency reported.

[...]

The AP also reports riots on Thursday in response to the murders.

Background here.

THE CLAIMED DECIPHERMENT of the Khirbet Qeiyafa inscription is being picked up by the mainstream media. The Jerusalem Post buys the whole story and presents it pretty much as fact. The AFP is commendably more cautious, reporting the content of the press release without taking a position on its correctness. But neither seems to have bothered to ask any other Hebrew epigraphers what they thought.

Background here.

ROM DSS exhibition a success

A SUCCESS:

The Dead Sea Scrolls Spoke Volumes During their Toronto Engagement

(Art Daily)

TORONTO.- Dead Sea Scrolls: Words That Changed the World is the most successful exhibition displayed at the Royal Ontario Museum (ROM) in the nine years since Egyptian Art in the Age of the Pyramids. Over 300,000 visited the exhibition during its Toronto engagement.

[...]

I'm not surprised; this sort of success is the norm for Dead Sea Scrolls exhibitions.

The article has a nice picture of 11Q5, the Psalms scroll.

A decipherment of the Khirbet Qeiyafa inscription

THE KHIRBET QEIYAFA INSCRIPTION has reportedly been deciphered. Press release:

Most ancient Hebrew biblical inscription deciphered

'It indicates that the kingdom of Israel already existed in the 10th century BCE, and that at least some of the biblical texts were written hundreds of years before the dates presented in current research.'

Prof. Gershon Galil of the University of Haifa who deciphered the inscription: "It indicates that the Kingdom of Israel already existed in the 10th century BCE and that at least some of the biblical texts were written hundreds of years before the dates presented in current research."

A breakthrough in the research of the Hebrew scriptures has shed new light on the period in which the Bible was written. Prof. Gershon Galil of the Department of Biblical Studies at the University of Haifa has deciphered an inscription dating from the 10th century BCE (the period of King David's reign), and has shown that this is a Hebrew inscription. The discovery makes this the earliest known Hebrew writing. The significance of this breakthrough relates to the fact that at least some of the biblical scriptures were composed hundreds of years before the dates presented today in research and that the Kingdom of Israel already existed at that time.

The inscription itself, which was written in ink on a 15 cm X 16.5 cm trapezoid pottery shard, was discovered a year and a half ago at excavations that were carried out by Prof. Yosef Garfinkel at Khirbet Qeiyafa near the Elah valley. The inscription was dated back to the 10th century BCE, which was the period of King David's reign, but the question of the language used in this inscription remained unanswered, making it impossible to prove whether it was in fact Hebrew or another local language.

Prof. Galil's deciphering of the ancient writing testifies to its being Hebrew, based on the use of verbs particular to the Hebrew language, and content specific to Hebrew culture and not adopted by any other cultures in the region. "This text is a social statement, relating to slaves, widows and orphans. It uses verbs that were characteristic of Hebrew, such as asah ("did") and avad ("worked"), which were rarely used in other regional languages. Particular words that appear in the text, such as almanah ("widow") are specific to Hebrew and are written differently in other local languages. The content itself was also unfamiliar to all the cultures in the region besides the Hebrew society: The present inscription provides social elements similar to those found in the biblical prophecies and very different from prophecies written by other cultures postulating glorification of the gods and taking care of their physical needs," Prof. Galil explains.

He adds that once this deciphering is received, the inscription will become the earliest Hebrew inscription to be found, testifying to Hebrew writing abilities as early as the 10th century BCE. This stands opposed to the dating of the composition of the Bible in current research, which would not have recognized the possibility that the Bible or parts of it could have been written during this ancient period.

Prof. Galil also notes that the inscription was discovered in a provincial town in Judea. He explains that if there were scribes in the periphery, it can be assumed that those inhabiting the central region and Jerusalem were even more proficient writers. "It can now be maintained that it was highly reasonable that during the 10th century BCE, during the reign of King David, there were scribes in Israel who were able to write literary texts and complex historiographies such as the books of Judges and Samuel." He adds that the complexity of the text discovered in Khirbet Qeiyafa, along with the impressive fortifications revealed at the site, refute the claims denying the existence of the Kingdom of Israel at that time.

The contents of the text express social sensitivity to the fragile position of weaker members of society. The inscription testifies to the presence of strangers within the Israeli society as far back as this ancient period, and calls to provide support for these strangers. It appeals to care for the widows and orphans and that the king – who at that time had the responsibility of curbing social inequality - be involved. This inscription is similar in its content to biblical scriptures (Isaiah 1:17, Psalms 72:3, Exodus 23:3, and others), but it is clear that it is not copied from any biblical text.

###

English translaton of the deciphered text:

1' you shall not do [it], but worship the [Lord].
2' Judge the sla[ve] and the wid[ow] / Judge the orph[an]
3' [and] the stranger. [Pl]ead for the infant / plead for the po[or and]
4' the widow. Rehabilitate [the poor] at the hands of the king.
5' Protect the po[or and] the slave / [supp]ort the stranger.

Via James McGrath, who cites reactions from other bibliobloggers. The press release has a drawing of the text as well. For earlier PaleoJudaica coverage, of which there is much, go here and keep following the links back.

Although this is a very interesting development, I think people are getting carried away. Someone has finally published a preliminary translation of this very difficult text and (more importantly) a drawing that gives the translator's interpretation of the readings and reconstruction of the (many) damaged letters. This in an over-hyped press release (the text, even if the decipherment is exactly correct, doesn't prove an early date for any specific [unnamed!] biblical texts). Oddly, the press release does not even give a transcription of the Hebrew. Still, this announcement is very welcome and the proposed decipherment is, as I said, quite interesting, especially the specifically Hebrew (not generically "Canaanite") words and the mention of a king in tenth-century BCE Israel.

But before we get all excited, let's see Professor Galil's interpretation published in a peer-review journal. Then let's wait a few years to give other epigraphers time to digest it and give their interpretations. Then, let's see what we have.

UPDATE: On Facebook, Stephen C. Carlson reminds me that John Hobbins posted a quite different transcription and translation of the inscription in October at John's Ancient Hebrew Poetry blog. It is much less biblically interesting: it includes some of the same specifically Hebrew words, but we don't get a king in Israel from it. I am reminded of one of the epigraphic rules of thumb I learned from my teacher, Frank Moore Cross: the more banal reading is to be preferred.