Tag Archives: Babylonian Captivity

Things You Didn’t Know About Samaritans

In this week’s parasha, Ki Tavo, we read how God commanded that when the Israelites cross into the Holy Land, they should first make a stop upon two special mountains: Mount Gerizim and Mount Eval (Deuteronomy 27:12-13). The Tribes of Israel should split between the two mountains; six of them would set up on Mount Gerizim and six on Mount Eval. Then, a series of blessings would be proclaimed from atop Mount Gerizim, and a series of curses from atop Mount Eval. The people would answer “amen!” to signify their agreement. This would serve as one final reminder of their covenant with God before they settle down in their apportioned lands and get on with their new lives.

Har Gerizim in 1912

Today, that mountain of blessing, Mount Gerizim, is still venerated by the world’s last community of Samaritans, numbering less than 1000 people. About half of them live in the Israeli city of Holon, and the other half live around Mount Gerizim itself, in the village of Kiryat Luza, once part of the Biblical site of Shechem and currently the Palestinian town of Nablus (an Arabic corruption of the Roman title Neapolis). For the Samaritans, Mount Gerizim is the holiest place on Earth. They believe this is supposed to be the true location of the Holy Temple. They believe this is where Abraham bound Isaac during the Akedah. They believe this is the mountain upon which the Mishkan first rested, and where sacrifices to Hashem were originally brought. In other words, Gerizim is the Samaritan “Jerusalem”. Who, exactly, are the Samaritans? Continue reading

Korach and Daniel: What’s the Connection?

This week’s parasha (in the diaspora) is Korach. In a traditional Chumash, at the end of each parasha there is a “Masoretic note” that provides a mnemonic to remember how many verses are in the parasha. This mnemonic is not random, and has a deep significance of its own. The mnemonic for parashat Korach, which has 95 verses, is “Daniel” (דניאל), which has a numerical value of 95. What hidden connection were the Masoretes concealing in this note? What does Korach have to do with Daniel?

“Death of Korah, Dathan, and Abiram” by Gustave Doré

At the heart of Korach’s rebellion was the argument that “all of Israel is holy” (Numbers 16:3). He accused Moses of nepotism and elitism, saying that Moses and his family took over the top positions and placed themselves above the commoners. Rashi comments (on 16:6) that Moses actually agreed with Korach to some extent, and said he also wished that everyone could be on the same spiritual plane. This is why he told Korach and his followers to take their own incense pans and attempt to make an offering like a High Priest. Moses’ defence was that, of course, he was only fulfilling God’s will.

In the absolute sense, Korach’s argument was not wrong, it was just not l’shem shamayim (as our Sages state in Avot 5:17). He was not rebelling for Heaven’s sake, or to truly elevate the people, but for his own glory and ulterior motives. This is why he failed. Truthfully, though, God did intend for all of Israel to be on the same plane—eventually. The Wilderness generation was not yet ready for it, but in time God would lead Israel towards oneness and equality. And when did this happen? Precisely in the time of Daniel!

After the First Temple was destroyed, Israel was exiled to the melting pot that was Babylon. Outside the Holy Land and without a Temple, the kohen had no role, and being a priest became mostly irrelevant. Instead, Babylon saw the rise of the chakham, the Jewish sage. The educated scholars knew how to adapt and what to do, and how to lead the community in exile. Of course, being a chakham was not based on birthright or genealogy, it was entirely based on merit and scholarship. Anyone could be a chakham!

Meanwhile, in a few short generations, the old Israelite tribal affiliations were forgotten. In Babylon, everyone became a Yehudi, simply a Judahite or “Jew”. We read in Megillat Esther that Mordechai was a Benjaminite, yet he is first called an Ish Yehudi before the text mentions that he is an Ish Yemini. His primary identity was that he was a Jew, not a Benjaminite! Mordechai knew his Benjaminite lineage because he was one of the elders and original exiles, but the younger generations that followed quickly forgot their detailed backgrounds. In short, everyone became a Jew (even the priestly Levites!) and everyone now had the potential to be a great chakham and leader, like Mordechai himself.

Mordechai’s contemporary was Daniel, another great sage who made sure to keep Jewish law despite serving the Babylonian government (as we read in the first chapter of the Book of Daniel), and worked tirelessly to ensure Judaism would not be forgotten in exile. In fact, Daniel plays a hidden role in the Megillah, as our Sages identified him with the character called Hatakh (Esther 4:5), palace attendant of Queen Esther (Megillah 15a). Hatakh is the hidden hero in the story, delivering the secret communications between Esther and Mordechai, and helping her confront Haman. There is a beautiful gematria here, too, because Haman (המן) is 95, as is Daniel (דניאל), suggesting numerically that Daniel “neutralized” Haman.

So, it was in the era of Daniel that Korach’s case for an equal Israel was realized. This is the deeper meaning for why parashat Korach has exactly 95 verses, and this is why the Masoretic note reminds us about Daniel at the end of Korach’s parasha.

Shabbat Shalom!

The Significance of Babylon in Judaism

This week’s parasha, Lech Lecha, begins with God’s command to Abraham to set forth out of Haran and settle in the Holy Land. Previously, we learned that Abraham was born in “Ur-Kasdim”, presumably the ancient city of Ur in Mesopotamia. “Kasdim” is commonly associated with the Chaldeans, who did not arrive onto the scene until long after Abraham. In fact, their founding ancestor, Kesed, was actually a nephew of Abraham! (See Genesis 22:22.) It is possible that by the time Moses was writing about the life of Abraham centuries later, the Kasdim were already a prominent group in Ur, so he could reasonably call it Ur-Kasdim. Alternatively, we can go with the explanation of our Sages that the term is not referring to a city at all, since ur kasdim can literally mean “flaming furnaces”. What is this referring to? Continue reading