Archaeology

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  1. But WHY didn't Ahab kill Ben-Haddad?

    Rabbi Gad Dishi

    תאריך פרסום: תשע"ג | | Hour and 5 minutes

    Why is Chapter 20 of Melakhim located where it is? It appears to be a battle narrative that is out of place with the surrounding chapters. And why is there such an emphasis on Ahav building up Yeriho (Jericho)? Why is God displeased by the end of the story in Chapter 20?


    Rabbi Gad Dishi brings the perakim to life through an interdisciplinary approach. Literary and linguistic tools, Ancient Near East studies, and archeological findings all enhance our understanding of Tanakh and of the important theological message within. Linguistic and thematic parallels to other parts of Tanakh and to other texts call into question whether these stories are meant to be read as battle narratives -or whether they are a different genre: a satirical polemic with an important message.

  2. Israel's First Setback

    Rabbi Michael Hattin

    This lesson compares the biblical text with the archeological findings in Jericho, and then proceeds to explore the story of Akhan and his trespass, and Yehoshua’s response. This story is the background for the initial failure at the Ai, a sharp contrast with the initial success in Jericho. God stresses that  the destiny of Israel as a people is bound to their moral and ritual conduct.

  3. Introduction to Sefer Shoftim

    Rabbi Michael Hattin

    This course on Sefer Shoftim shall grapple not only with textual difficulties and the intricacies of exegesis, but will also encounter many important and thought-provoking issues that are introduced by the narratives of this Book.  Included among them: defining the confluence of Divine intervention and human initiative, understanding the role played by good or bad leadership in shaping the political contours and underlying value system of the tribe or state, considering how to effectively address surrounding cultural values and their related religious practices when these are at odds with the mission of the people of Israel, delineating the parameters of the oft-stated Biblical link between fidelity to God and national success, and recognizing the awesome effort needed to forge disparate tribes and their self-interested local leadership into the united people of Israel.

  4. The Battle at River Kishon - Part 1

    Rabbi Michael Hattin

    A careful and precise read of the text reconciles the apparent contradiction between the Biblical account regarding Hatzor and the archaeological evidence. This method can be used in many apparent discrepancies between the Biblical account and archaeological evidence.

    Barak gathers his men at Mount Tavor, located at the confluence of the tribal boundaries of Zevulun, Naftali and Yissachar and at River Kishon, a watercourse that begins its route near the feet of the mountain and flows along the floor of the Yizrael Valley. Barak descended with his men at Devora's behest to battle Sisera, just as an unexpected cloudburst appeared and turned the fertile plain into an impassable mudflat, a topographic trap that abruptly rendered the Canaanite chariots useless.

  5. What is a "Covenant"?

    Rabbi Dr. Joshua Berman

    תאריך פרסום: תשסט | | 59 minutes

    What is a covenant? How does it describe our relationship with God? What does it mean that God is a "brit partner" with us? Using archeological findings from the ancient Near East, Rabbi Josh Berman shows how the Torah patterned our relationship with God after a special type of covenant that existed between kings in the ancient world - the relationship of a vassal king to a sovereign king. Examining our relationship with God from this perspective allows us to appreciate the unique covenant based on loyalty and gratitude that each of us as individuals has with God.

  6. Spoils of War

    Rabbi Alex Israel

    In Ahav's second battle with Aram, God yet again intervenes in a miraculous manner as per the prophet's prediction. Ahav has Ben Haddad cornered, but spares his life for which he is harshly criticized by the prophet and is told that he has forfeited his life. What motivated Ahav's behavior? Was it class solidarity as was Shaul's behavior towards Agag? Was Ahav leveraging his military advantage to accrue huge political, military or financial benefits for the nation at large?  A comparison to the story of Yehoshu'a conquest of Jericho implies that Ahav's motives may not matter. The victory was not his but God's and he had no mandate to sell away any part of the victory for any price.

  7. The War Against Moav

    Rabbi Alex Israel

    Ambivalence pervades this chapter. On the one hand, the united forces of Israel find themselves in the desert without water, an error interpreted as a sign of God's disfavor. On the other hand, water is provided miraculously. Israel receives a prophecy from Elisha that it will deal a crushing blow to Moav; ultimately Israel withdraws, resulting in an inconclusive end to the battle. Israel is commanded in the Torah not to be destructive to the land on a military conquest but here Elisha commands them to destroy. Is it possible that Meisha's human sacrifice turns the tide of the war or is he successful in destroying the alliance between Edom and Israel by killing Edom's heir to the throne? Is God with Israel or is He not? This chapter ends with many questions remaining.

  8. The Best of Times: The Reigns of Yerovam ben Yoash and Uziya

    Rabbi Alex Israel

    The long and impressive reign of Yerovam ben Yoash sees the Northern Kingdom reaching the summit of its regional power and material prosperity. The prophet Amos who prophesies during this period, reveals a society of enormous wealth, complacency, and security and yet bearing startling inequalities of income, and outrageous exploitation of the poor by the rich.

    Uziya's long reign is filled with a long list of impressive accomplishments: Military conquests, extensive fortification of Jerusalem, development of agriculture and a cutting-edge military. However, his successes lead to arrogance and his eventual downfall, plagued till his death with Tzaraat. Yishayahu describes a society in Yehuda similar to what Amos described in the North.

    While Sefer Melakhim dwells almost exclusively on the issue of idolatry, Amos and Yishayahu highlight the sins of arrogance and social injustice. Amos warns of an earthquake which shakes the kingdom a mere two years after Amos begins his prophecy. And yet, even with a national disaster of this proportion, Israel and Yehuda fails to harness its peace and wealth towards kindness, justice, and communal support.

  9. The Fall and Exile of Shomron

    Rabbi Alex Israel

    Hoshea ben Ella rises to power as an apparent appointment of the Assyrian King, but soon after he joins an anti-Assyrian coalition. While Hoshea does not follow in the footsteps of the kings of Israel and residents of the northern kingdom participate in the Pessah Korban with Hizkiyahu in Jerusalem, this change is too late to stop the destruction and exile of the northern kingdom.

    The Assyrian policy of population transfer is aimed at crushing hostile populations. By dispersing the exiles to far-flung locations, Ashur succeeds in destabilizing and disorienting the defeated. This technique absolutely destroys the internal cohesion of the exiled community and strangles its political opposition. For Israel this policy is a death knell. Domestically, as alien populations are transferred to Shomron, along with a foreign governor, it essentially becomes impossible for Israel to reinstate itself as an independent entity and leads to the disappearance of the ten tribes.

    The people - not only the kings - of Israel chose to go in the ways of the surrounding nations and, just as the Torah warned, God and the land of Israel rejected them.

  10. Sanheriv’s Siege of Jerusalem

    Rabbi Alex Israel

    Hizkiyahu takes advantage of a gap in Assyrian rule and joins Egypt and Babylon in rebellion against Assyria. He fortifies Jerusalem and channels water into the walled city, while cutting off the water supply outside of the city. However, the new Assyrian king Sanheriv fights back, destroying 46 fortified cities in Yehuda, and sets his sights on Jerusalem. Sanheriv sends emissaries to Jerusalem to deflate the moral of the people and encourage them to surrender while boasting that God cannot stop him. After Yishayahu first prophecy sends Sanheriv away temporarily, Sanheriv returns to Jerusalem once again. This time Hizkiyahu prays to God and miraculously the entire Assyrian army is killed in one night. This description has an indirect corroboration in Assyrian historical documents that describe the war against Hizkiyahu in a manner which is jarringly inconsistent with other battles. This miracle led to the concept of Jerusalem's invincibility, a concept that the prophet Yirmiyahu could not change when he prophesied its destruction over a century later.

  11. The Destruction of Jerusalem and the Fate of Yirmiyahu

    Rabbi David Sabato

    The account of the capture and the destruction of Jerusalem parallel – both linguistically and substantively – Yirmiyahu's prophecy of consecration, in which he predicted the destruction already at the beginning of his mission. This parallel indicates that Nevukhadnetzar's rebuke of Tzidkiyahu  for rebellion and treachery represents, as it were, God's rebuke of him for his spiritual rebellion.

    Chapter 39 is the direct continuation of chapter 38, and it describes the fulfillment of Yirmiyahu's prophecy in two directions. It emphasizes the contrast between the fate of the heads of the kingdom – Tzidkiyahu and his princes who failed to heed Yirmiyahu's prophecy and even tried to kill him – to the fate of Yirmiyahu, the prophet who remained faithful to God's word. Yirmiyahu was saved by Nevuzar'adan on the direct order of Nevukhadnetzar himself and Tzidkiyahu and his princes are severely punished. Therefore in this chapter the remaining of Yirmiyahu in Eretz Yisrael is not described as his choice.

    In the account in chapter 40, Yirmiyahu chooses to remain in Eretz Yisrael and not be under Nevukhadnetzar’s care in Babylon. This action clarifies the fact that Yirmiyahu's support for surrender did not stem from political motives or from excessive closeness to Babylon, but was rather a result of his prophecy. It seems that after the destruction, Yirmiyahu thinks that that there is hope for reestablishing national life in Eretz Yisrael through Gedalya. Therefore, it is stressed in this chapter that the remaining of Yirmiyahu in Eretz Yisrael was by his choice.

    Insisting upon the honor due to the Father and the honor due to the son characterizes the entire length of Yirmiyahu's mission. This duality underlies the two accounts of Yirmiyahu's fate: On the one hand, chapter 39 describes Yirmiyahu's rescue at the hand of the king of Babylon owing to his "pro-Babylonian" loyalty, as it were, and his prophecies of calamity and rebuke of the people – and his call for surrender. All these are the result of his prophetic mission from God. On the other hand, chapter 40 emphasizes that Yirmiyahu tied his fate of his own free will to the fate of the nation that he so greatly loved.

  12. Tanakh in the News: An Amazing Philistine Find

    HaTanakh.com Staff

  13. God’s Eternal Preference for Israel over Edom

    Dr. Tova Ganzel

    Although it seems that this prophecy is directed to Edom, it is actually addressed to Israel. The shared historical background of the Israel and Edom, on one hand, and the habitation of the Edomites to the south of Yehuda, on the other, presented a religious challenge.

    The nation’s fear that God preferred Esav prevailed until the beginning of the return to the land. Even after the Second Temple was built by the returnees, the status of the Edomites – the descendants of Esav – caused Am Yisrael to doubt their own status in God’s eyes. This seems to be an echo of the fear that the Divine choice of Yaakov over Esav is not an eternal choice but that God might change His mind. The impression arising from Yehezkel’s response is that the nation feels that perhaps now, following the destruction of the Temple, after it has been made clear that Am Yisrael did not uphold the covenant with God, God will continue His covenant with Avraham via the sons of Esav, rather than through the descendants of Yaakov.

    The hostility between Israel and Edom throughout the generations grew even stronger during the years of Yehezkel’s prophecies, owing to the active participation of some Edomites in shedding the blood of Am Yisrael during the Destruction.

    To alleviate the fear of the nation, Yehezkel prophesied the destruction and desolation of Edom as a punishment for their abuse of the remnant of Yehuda. The mountains of Israel will be rebuilt on the ruins of Mount Se’ir.

  14. Large Cities - and Fortified up to Heaven

    Dr. Yitzhak Meitlis

  15. Yeshayahu 44- 45 - Matan Al HaPerek

    Rabbi David Sabato

    In these two chapters, God is revealed as the God of the entire world and all of its inhabitants: in the center of Chapter 44 (9-20), there is a long, mocking depiction of idol worshippers and craftsmen of idols wherein their futility is illustrated.

    At the climax of Chapter 45, which deals with the prophecy about Koresh (Cyrus), God turns to the multitude of nations to abandon their idols and to instead serve God in unity.

  16. Tanakh and Archaeology

    Part 1 - Introduction

    Rabbi Amnon Bazak

    The relations between Tanakh and archaeology have undergone many changes since the study of the antiquities of Eretz Yisrael began in the 19th century. At the beginning of the 20th century, religious scholars introduced what became a central endeavor in the field: they sought, by means of archaeological findings, to demonstrate the authenticity of biblical narratives and thereby to disprove the documentary hypothesis. The assumption guiding these scholars was that the Tanakh should be treated as a historical source which can serve to explain archaeological findings, and whose own authenticity may in turn be demonstrated by the fieldwork.

    To what extent do the questions arising from archaeological research interest someone who believes in the authenticity and reliability of the biblical account?

  17. Tanakh and Archaeology

    Part 2 - From Ahav Onwards

    Rabbi Amnon Bazak

    The relative abundance of archaeological discoveries dating from the time of King Ahav and onwards do generally accord with the textual account, and therefore even scholars who do not assume the authenticity of the Biblical account acknowledge the basic reliability of the Tanakh’s historical descriptions from this period onwards.

  18. Tanakh and Archaeology

    Part 3 - The Era of the Forefathers

    Rabbi Amnon Bazak

    The stories of the forefathers in and of themselves cannot be proved or disproved from an archaeological point of view. The main discussion in this regard therefore centers on the surrounding reality depicted in these narratives. The theme common to those who deny the reliability of the Torah's account of the era of the forefathers is that the Torah's description displays elements of anachronism, the projection of various phenomena dating from a later period to the period of the forefathers. Their claim is that these accounts in the Torah use facts and information which do not belong to the era that is described.

    Anachronistic claims regarding the domestication of camels, names of locations in the narratives and the appearance of ethnic groups are examined and refuted.

  19. Tanakh and Archaeology

    Part 4 - The Era of the Forefathers (continued)

    Rabbi Amnon Bazak

    Many social and legal phenomena described in Sefer Bereishit conform to what we know today about the laws and practices of various peoples in the ancient Near East – even though the Torah, given at a later time, explicitly forbade some of these practices. The presentation of the forefathers as people who were active within a socio-legal framework that partly contravened the Torah, proves the familiarity of Sefer Bereishit with the world within which its characters functioned. It is also testimony to the authenticity and honesty of the biblical account, which makes no pretense of presenting the forefathers as operating in accordance with the laws of the Torah, which came later.

  20. Tanakh and Archaeology

    Part 5 - The Exodus

    Rabbi Amnon Bazak

    Until recently, doubts as to the veracity of the story of the exodus were rejected out of hand by most biblical scholars in Israel for two reasons:

    1. The unlikeliness that a people would invent a tradition of subjugation at the very outset of their existence.
    2. The many mentions of the Exodus from Egypt in the Bible as a central event in the life of the nation.

    Nevertheless, the arguments that are raised against the veracity of the Biblical story of the Exodus and deny the servitude in Egypt are based on various claims of lack of evidence and instances of anachronism.

    It must be emphasized that theories based on a lack of evidence must be treated with much reservation. As to the absence of any mention of the exodus in Egyptian records, we must take into account that kings of the ancient world, including the pharaohs, used to construct monuments glorifying their victories and achievements, not their defeats and failures.

    In the case of the exodus there is proof that the narrator possesses extensive knowledge about the details of the period in question, and especially the sort of details that changed in later times. Had the biblical account indeed been written only in the 7th century B.C.E, it hardly seems likely that the narrator could integrate such precise details of Egyptian reality some six hundred years prior to his or her own time.

  21. Tanakh and Archaeology

    Part 6 - Yehoshua and the Conquest of the Land of Israel

    Rabbi Amnon Bazak

    The conquest of the land of Israel is described at length in Sefer Yehoshua, and the conventional view, based on a superficial reading of the text, is that the process was completed in a short time, as was the subsequent process of the settlement of the tribes of Israel. This view was accepted among archaeologists of the previous generation. However, more recent developments have made clear that the approach that treats the conquest and settlement of the land as a uniform, quick phenomenon, contradicts the archaeological findings in several respects.

    These more recent findings offer support for the picture created by a more comprehensive and careful reading of the biblical account of the settlement of the land in which while there is a literary aim to describe a short process attributed entirely to Yehoshua, but in fact other descriptions in the Bible show that it was a lengthy process.

    The archeological theories surrounding Jericho and Ai are examined.

  22. Tanakh and Archaeology

    Part 7 - The Era of Settlement

    Rabbi Amnon Bazak

    All scholars working in the field of biblical archaeology recognize the existence of a significant process of settlement in the central mountainous region of Eretz Yisrael, starting from the 13th century B.C.E., as manifest in the establishment of hundreds of small points of settlement bearing a unique character. The main controversy among archaeologists concerns the question of the identity of these new settlers. The minimalist school maintains that what became known as Am Yisrael was actually formed out of a collection of local nomadic groups who abandoned their villages on the coastal plain or in the Negev, and settled in these new areas.

  23. Tanakh and Archaeology

    Part 8 - The Unified Kingdom

    Rabbi Amnon Bazak

    All agree that in Eretz Yisrael during the period of the monarchy (referred to by archaeologists as the Iron Age II), there was a real upheaval, with a new culture growing upon the ruins of the Canaanite cities. The classic view of biblical archaeology connected this phenomenon with David and Shlomo, whose political and economic power is attested to in Tanakh. However, in recent years this evidence has been rejected by some scholars from the “Lox Chronolgy” school of thought.

  24. Tanakh and Archaeology

    Part 9 - The Unified Kingdom (continued)

    Rabbi Amnon Bazak

    Between 2007 and 2012, excavations were undertaken at Khirbet Qeiyafa in the Ela Valley, discovering the ruins of a large fortified city surrounded by an impressive casemate wall. Burned pits of olives discovered on-site and sent for carbon 14-testing led to the dating of the city to the early 10th century B.C.E. – the period of David. In addition, further discoveries have shown that the city was unquestionably an Israelite – not Philistine – habitation.

    The existence of a Judean city of this size attests to the fact that the wave of urbanization characterizing the transition to the Iron Age II did in fact occur at the beginning of the unified kingdom, and that at the time of David's monarchy, fortified cities already existed in Judea.

    These new findings have had a significant impact, and the supporters of the "low chronology" have been hard-pressed to explain them.

    At the same time, the question of why more artifacts from the period of the unified kingdom have not been discovered to date in Jerusalem must be addressed. It is reasonable to assume that this phenomenon is the result of Jerusalem having undergone continuous construction from the Middle Bronze Age up until modern times, such that it is difficult to find artifacts from the Bronze and Iron Ages. It is relatively easy to find artifacts from destroyed layers of cities, and this explains why findings testifying to the destruction of the Second Temple have been discovered. By contrast, no buildings whatsoever have been found from the Persian or early Hellenistic periods, even though no-one questions the existence of the city during these times.

    Throughout Sefer Shmuel, we find many descriptions of wars, including their geographical and strategic aspects, attesting to a high level of proficiency in this material on the part of the author. It is very difficult to propose that an author during a later period could have provided these descriptions of events, field conditions, and roads which were sometimes far removed from the areas where these books are assumed to have been written.

    The fundamental argument of adherents of the "low chronology" is that the narratives about David were created at a later time, with a view to glorifying the founder of the dynasty. This approach utterly ignores the simple fact that there is no character who is criticized so closely and sharply in Tanakh as David. Why would anyone seeking to glorify the royal house of David and Shlomo want to describe all the difficult and complex episodes involving its first two kings? To date, no satisfactory explanation has been offered for this phenomenon.

  25. Introduction to Ezra-Nehemya

    Rabbi Tzvi Sinensky

    As opposed to the conclusion of Sefer Melakhim, Divrei Ha-Yamim sees hope for the future of the Judean Commonwealth. The city can and will be rebuilt and the Davidic line will be restored. In this sense, Ezra-Nehemya represents the fulfillment of Divrei Ha-Yamim’s optimistic vision for the future, and is properly viewed as not only a continuation but even a culmination of that work.

    There can be no question that the dominant personality the first chapter of Ezra is Cyrus himself. Jewish leadership is all but absent. As opposed to the prophets, who were spurned time and again by their Jewish audience, Cyrus’ message is well received. Whereas Yirmiyahu failed miserably in his attempts to goad the people to follow his commands, Cyrus succeeded spectacularly.

    In the prophetic period’s twilight, it is no longer a Jewish prophet who leads the Jews. Now, it is a gentile monarch (Cyrus), a Jewish scholar (Ezra), and a Jewish statesman (Nehemya). Cyrus’ dominance in Ezra-Nehemya’s opening chapter points to a wider motif of Shivat Tzion: the abatement of prophecy is marked by new forms of leadership and new modes for the Jewish people to connect with God.

  26. Sefer Bereshit: Archaeology

    Nachliel Selavan | 20 minutes

    This is an analysis of the Archaeology of the Sefer Bereshit by Nachliel Selavan.

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

     

  27. Sefer Shemot: Archaeology

    Nachliel Selavan | 38 minutes

    This is an analysis of the Archaeology of the Sefer Shemot by Nachliel Selavan.

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

     

  28. Sefer Vayikra: Archaeology

    Nachliel Selavan | 19 minutes

    This is an analysis of the Archaeology of the Sefer Vayikra by Nachliel Selavan.

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  29. Sefer Bemidbar: Archaeology

    Nachliel Selavan | 32 minutes

    This is an analysis of the Archaeology of the Sefer Bemidbar by Nachliel Selavan.

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

     

  30. Sefer Devarim: Archaeology

    Nachliel Selavan | 22 minutes

    This is an analysis of the Archaeology of the Sefer Devarim by Nachliel Selavan.

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

     

  31. Sefer Yehoshua: Archaeology

    Nachliel Selavan | 32 minutes

    Sefer Yehoshua ends the wandering in the wilderness, and begins the chapter of Am Yisrael in Eres Yisrael. Here we begin the conquest of the land, and the inheritance into its tribal divisions.

    In this episode, we attempt to discuss the chronology of Sefer Yehoshua, as well as address some highlights such as the crossing of the Jordan, the walls of Yericho, and the Mishkan in Shiloh.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  32. Sefer Shofetim: Archaeology

    Nachliel Selavan | 30 minutes

    Sefer Shofetim deals with Iron Age I - the ~200 year transitional period between entering the Land (and the collapse of the Late Bronze Age) - and the first Kingdom in Israel. 

    This episode features an overview of the Sefer, and highlights the Battle of Sisera and the important locations around it, as well as a relevant winery. It also covers Shimson (Samson) and the Philistines, and another relevant winery.

    The Philistines are an important topic, and Nachliel has been on some of the excavations to Biblical Gath (Tell es-Safi), where he participated for a few days in the dig, and also interviewed Prof. Aren Maeir of Bar Ilan University, Prof. Jill Katz of Stern College - Yeshiva University, and a few other archaeologists. He also transcribed those interviews and visited the Museum of Philistine Culture.

     

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  33. Sefer Shemuel I: Archaeology

    Nachliel Selavan | 29 minutes

    Sefer Shemuel I deals with the transition from Iron Age 1 into Iron Age 2 - the period of the Monarchy (from King David, more or less, onward). The highlights of this episode are the location of Shiloh, the battle of Even ha’Ezer (Ebenezer), the Philistines, and the death of Shaul and Yehonatan on Mount Gilboa.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  34. Sefer Shemuel II: Archaeology

    Nachliel Selavan | 25 minutes

    Sefer Shemuel II is about consolidating the rule of David haMelekh - the eponymous ruler of the Kingdom of Judah, hence “The House of David” in royal mentions by mesopotamian superpowers.

    Shemuel II covers the territorial expanse and military campaigns of King David, and his internal and foreign affairs. From an archaeological standpoint, while there is little physical proof of his kingdom per se, there is a lot of archaeology which contextualizes his environment, the kingdoms he deals with, the names of their kings, the languages they spoke and the gods they worshiped. There are fortified cities from his time, and there are constantly new discoveries shedding light on this very important period.

    This episode focuses on the period from when King David moved from Ziklag to Hebron to Jerusalem; The skirmish around the pool of Giv’on which almost led to civil war; capturing Jerusalem, and the building of the royal palace, and more.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  35. Sefer Melachim I: Archaeology

    Nachliel Selavan | 31 minutes

    Sefer Melachim I is about the transition of power from King David to his house, and the establishment of the Davidic dynasty and a unified monarchy. This unity did not last for long, the kingdom split into a northern kingdom of Israel, and a southern, smaller, kingdom of Judah. The notion Yehuda ve-Yisrael, until today, tells us that this fundamental issue hasn’t been resolved yet. The 12 Tribes have not all been reunited. 

    This episode covers a few key discussions in archaeology: The Kingdom and Temple of Solomon - his international relationships, his usage of resources, and materials, in running the country and building the Temple. The split into two kingdoms, and some of the features of each kingdom.

    Finally, the dealings of Eliyahu haNavi with the Northern Kingdom of Israel, and its internationally involved king Ahab and his Pheonician wife, Izebel, and more transitions of power: Hazael will be king of Aram Damascus, Yehu will wipe out the House of Omri, and Elisha will replace Eliyahu. Stay tuned for next episode!

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  36. Sefer Melachim II: Archaeology

    Nachliel Selavan | 41 minutes

    Sefer Melachim II takes place in Iron Age II, a period of tremendous geopolitical upheaval and change in the region. It is an era called “the era of mass deportations” and one which can be termed “the Age of Empires”. The main shift is from regional kingdoms or city states, which are local, powerful players, to Empires, which are administrative innovations which enable a largest territorial dominion the world has ever seen. Beyond the power of Egypt, Assyria became the iron fist which terrorized and held together the Near East. 

    Assyria was responsible for the mass-deportations which destroyed nations and ethnicities, deliberately mixing them up to prevent future rebellions. Check out TED Ed video for elaboration: The rise and fall of the Assyrian Empire https://youtu.be/7pa54hWROpQ.

    The wrath of Assyria has destroyed the 10 Tribes - the entire Kingdom of Israel - which is now gone. 

    With the decline of Assyria who over-extended themselves, there is a power vacuum, in which King Yoshiyahu is able to gain some power, which he quickly loses when meddling with foreign affairs - attempting to block Pharaoh Necho II at Megiddo - on his way to the Battle of Carchemish (605 BCE). https://en.wikipedia.org/wiki/Battle_of_Carchemish

    Babylon wins this battle, and is now the new world power. Babylon eventually destroys the Kingdom of Yehuda and exiles them to Babylon, in two shifts, leaving Gedaliyahu ben Ahikam as governor - who is hastily killed. But there is a relatively happy ending to this Exile, as we prosper in Babylon, and eventually return to rebuild the Temple.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  37. Sefer Yeshayahu: Archaeology

    Nachliel Selavan | 35 minutes

    Sefer Yeshayahu is a contemporary of Hoshea, Nahum and Micha, and operated during the reign of four kings of Judah: Uzziya, Yotam, Ahaz and Hezekiah. According to Chazal, he was killed by Menashe. 

    This episode focuses primarily on the first part of the book, which deals with the geopolitical and internal events during the reign of these fours kings, and the Rise of the Assyrian Empire. It also includes addresses to many nations, and prophecies of their pending doom by the hands of Assyria and more. 

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  38. Sefer Yirmiyahu: Archaeology

    Nachliel Selavan | 30 minutes

    Sefer Yirmiyahu accompanies us through the last five kings of Yehuda: Yoshiyahu, Yehoahaz, Yehoyakim, Yechonia and Zedekiah. He witnessed the destruction of Yehuda by Babylon, which he tried to prevent be rebuking the people to correct their bad ways, and encouraging them to stay out of foreign affairs...but to no avail. 

    This episode covers highlights form each of those five kings, and expands on the geopolitical situation, all the way to the assasination of Gedaliah - the governor of Yehuda appointed by Nebuchadnezzar. With his death, all hope for rebuilding the kingdom was done.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  39. Sefer Yehezkel: Archaeology

    Nachliel Selavan | 21 minutes

    Sefer Yehezkel begins in Babylon, in the 4th year after the exile of Yehoyachin (which took place in 597 BCE). He prophecies about the pending destruction by Babylon, addresses the newcomers to the Exile after the destruction, prophecies to other powerful nations and also envisions the future redemption - the Ge’ulah.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  40. Sefer Hoshea: Archaeology

    Nachliel Selavan | 13 minutes

    Hoshea begins the “twelve prophets” or תרי עשר, which span a period of over 300 years. Amos is actually the first prophet, but Hoshea is chosen to open the series for thematic and poetic reasons.

    Hoshea is probably from the tribe of Reuven, and he operated in the Kingdom of Israel, during the lifetime of the prophets Amos, Yeshayahu and Micha; his prophecy dealt with the moral decay in the kingdom of Yisrael, mostly, and he rebuked the over-reliance on Assyria, the rising world superpower. 

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  41. Sefer Yoel: Archaeology

    Nachliel Selavan | 10 minutes

    Yoel is the second of the “twelve prophets” or תרי עשר, which span a period of over 300 years. 

    Short and to the point, Yoel talks about a plague of locusts which will strike the land, which will eventually recover and be blessed; and then he talks about retribution to nations which have harmed Am Yisrael.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  42. Sefer Amos: Archaeology

    Nachliel Selavan | 16 minutes

    Amos is the third of the “twelve prophets” or תרי עשר, which span a period of over 300 years. Chronologically, however, he is the earliest.

    Amos is a Prophet from Yehuda who warnes the kingdom of Yisrael about the coming of destruction by the hands of Assyria, should they not change their corrupt ways.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  43. Sefer Ovadia: Archaeology

    Nachliel Selavan | 10 minutes

    Ovadia is the fourth of the “twelve prophets” or תרי עשר, which span a period of over 300 years. 

    Ovadia talks about the betrayal and eventual downfall of Edom. 

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  44. Sefer Micha: Archaeology

    Nachliel Selavan | 21 minutes

    Micha is book #6 of the Trei Assar, and the last of the “Four Prophets” who prophesied in the same time period or alongside each other.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  45. Sefer Nahum: Archaeology

    Nachliel Selavan | 23 minutes

    Nahum is book #7 of the Trei Assar, and deals with the fall of the Neo-Assyrian Empire.

    This episode overlaps with several previous episodes and upcoming ones, which deal with the kingdoms of Israel, Judah and the Assyrian Empire. Those include: Yona, Melachim II, Yeshayahu and the upcoming Divre-Hayamim II. Make sure to check out those episodes.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  46. Sefer Habakuk: Archaeology

    Nachliel Selavan | 23 minutes

    Habakuk is book #8 of the Trei Assar, and deals with the rise and fall of the Neo-Babylonian Empire.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  47. Sefer Zephania: Archaeology

    Nachliel Selavan | 22 minutes

    Zephania is book #9 of the Trei Assar, and deals with the destruction of the region by Babylon. It is unique in tying together the destruction of the Temple and Yehuda together with the surrounding nations which were destroyed by Nebuchadnezzar.

    It is the last book in Trei Assar dealing with the Babylonan period, and the next and last three deal with the Persian period.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  48. Sefer Haggai: Archaeology

    Nachliel Selavan | 23 minutes

    Haggai is book #10 of the Trei Assar, and it kicks off the Persian Period.

     

    Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.

  49. Tanakh and Archaeology

    Rabbi Amnon Bazak

  50. Archaeology and the Era of the Forefathers

    Rabbi Amnon Bazak

  51. Archaeology and the Era of Settlement

    Rabbi Amnon Bazak

  52. Archaeology and United Kingdom of David and Shlomo

    Rabbi Amnon Bazak

  53. Archaeology and David

    Rabbi Amnon Bazak