Tag Archives: Shechem

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 →

Yosef haTzadik and Shimon haTzadik—What’s the Connection?

This week we read Miketz, which continues to narrate the rise of Joseph. Of all the Biblical figures, Joseph alone carries the unique title haTzadik, “the righteous one”. We refer to the Patriarchs with the title Avinu, “our father”; to Moses as Rabbeinu, “our teacher”, and to his successors as haNavi, “the prophet”. Joseph stands apart as being Yosef HaTzadik. Certainly, all of the great Biblical figures were righteous, yet only Joseph carries the title.

At the same time, of all the Rabbinic figures, one is typically referred to as HaTzadik, and that would be Shimon HaTzadik, “the last of the Men of the Great Assembly” (Avot 1:2). Shimon might be considered the first or earliest Talmudic sage. The era of Zugot, “pairs” begins with him (and his student, Antigonus of Socho). His generation represented the transition from the era of Prophets to the era of Sages. So, we have two figures called “HaTzadik”, one Biblical and one Rabbinical. We know that in Judaism there are no coincidences. So, what’s the connection? Continue reading →

Pinchas is Eliyahu—and So Much More

‘Elijah Taken Up to Heaven’

The Midrash famously comments on the eponymous subject of this week’s parasha that “Pinchas is Eliyahu” (Yalkut Shimoni I, 771). This statement is echoed throughout rabbinic texts and, with minor exceptions, all agree that Pinchas and Eliyahu were one and the same person. There are many reasons for this. With Pinchas, we read that God gave him a blessing of peace and “eternal priesthood”, suggesting that Pinchas would forever be a kohen. We go on to read how Pinchas was the kohen gadol for centuries, throughout the period of Judges, and the Tanakh never records his death. Meanwhile, Eliyahu appears in the Tanakh quite suddenly without any background information, genealogy, or patronymic. He goes on to avoid death and be taken up to Heaven in a fiery chariot.

Most tellingly, we find a unique Scriptural statement used in relation to these two figures, and no one else. Pinchas is described as having stood up zealously for God (בקנאו את קנאתי, Numbers 25:11), and Eliyahu uses the same words when speaking to God, saying he was zealous for God (קנא קנאתי, I Kings 19:10). The Sages conclude that they must be one and the same zealot! If that’s the case, why and how did Pinchas become Eliyahu? Continue reading →