Dr. David Ben-Gad HaCohen (Dudu Cohen) has a Ph.D. in Hebrew Bible from the Hebrew University. His dissertation is titled, Kadesh in the Pentateuchal Narratives, and deals with issues of biblical criticism and historical geography. Dudu has been a licensed Israeli guide since 1972. He conducts tours in Israel as well as Jordan.
Last Updated
March 15, 2020
Books by the Author
Articles by the Author
Crossing Wadi Zered marks the end of Israel’s 38-year sojourn in the wilderness and their entry into the land. Why does its location differ in Numbers and Deuteronomy?
Crossing Wadi Zered marks the end of Israel’s 38-year sojourn in the wilderness and their entry into the land. Why does its location differ in Numbers and Deuteronomy?
Isaac and Rebecca live in Beersheba (Gen 26:23), Beer-lahai-roi (Gen 25:11) and Kiryat-arba (Gen 35:27). When Jacob sets off to Laban’s house, where is he leaving from?
Isaac and Rebecca live in Beersheba (Gen 26:23), Beer-lahai-roi (Gen 25:11) and Kiryat-arba (Gen 35:27). When Jacob sets off to Laban’s house, where is he leaving from?
The Israelites travel to the east of Moab, through the wilderness, specifically to avoid encountering them. And yet, we are told that they travel through Ar-Moab, and even buy food and water from the locals. Do they walk through Moabite territory or not?
The Israelites travel to the east of Moab, through the wilderness, specifically to avoid encountering them. And yet, we are told that they travel through Ar-Moab, and even buy food and water from the locals. Do they walk through Moabite territory or not?
Describing the Israelites crossing the Arnon Stream into Amorite territory, the Torah quotes the Book of YHWH’s Battles that speaks of “Waheb in Suphah,” a phrase that appears nowhere else in the Bible. Many creative explanations have been given, but based on a survey on the ground we can identify it as the “Town in the Stream,” an ancient biblical town whose name had long been forgotten.
Describing the Israelites crossing the Arnon Stream into Amorite territory, the Torah quotes the Book of YHWH’s Battles that speaks of “Waheb in Suphah,” a phrase that appears nowhere else in the Bible. Many creative explanations have been given, but based on a survey on the ground we can identify it as the “Town in the Stream,” an ancient biblical town whose name had long been forgotten.
Traditional commentators have grappled with why Jacob risks Esau’s wrath by sending him a message that he is on his way. Understanding the history of the text shows that in an older version of this story, Jacob had no choice: he was heading to his parents’ home in the Seir region.
Traditional commentators have grappled with why Jacob risks Esau’s wrath by sending him a message that he is on his way. Understanding the history of the text shows that in an older version of this story, Jacob had no choice: he was heading to his parents’ home in the Seir region.
The merging of two different accounts of Jacob’s return home is reflected in the double etymologies for Mahanaim and Penuel. Why do both sources have Jacob pass through these two cities one after the other? The answer lies in geography.
The merging of two different accounts of Jacob’s return home is reflected in the double etymologies for Mahanaim and Penuel. Why do both sources have Jacob pass through these two cities one after the other? The answer lies in geography.
Kadesh-barnea is in the Wilderness of Paran, and Kadesh is in the Wilderness of Zin; how are we to explain the Scouts’ return to “Kadesh in the Wilderness of Paran?”
Kadesh-barnea is in the Wilderness of Paran, and Kadesh is in the Wilderness of Zin; how are we to explain the Scouts’ return to “Kadesh in the Wilderness of Paran?”
A Critical Look at Israel’s First Stop in the Wilderness
A Critical Look at Israel’s First Stop in the Wilderness
Using historical geography and geology to uncover the setting of a pre-Israelite story.
Using historical geography and geology to uncover the setting of a pre-Israelite story.
On a mountain, in a valley, no one knows – the three traditions about where Moses is buried in Deuteronomy 34 stem from three different sources.
On a mountain, in a valley, no one knows – the three traditions about where Moses is buried in Deuteronomy 34 stem from three different sources.
God uses a qādîm “forward” wind to bring the locusts and blow back the sea – but what direction is qādîm? Did Israel and its neighbors answer this question the same way? Can ancient maps clarify this question?
God uses a qādîm “forward” wind to bring the locusts and blow back the sea – but what direction is qādîm? Did Israel and its neighbors answer this question the same way? Can ancient maps clarify this question?
When geography makes or breaks a storyline
When geography makes or breaks a storyline
Moses refers to the story of the spies in Deuteronomy 1. The details that overlap with Numbers fit only with the (incomplete) J version of the account. How are the two versions connected and what new details can we learn from comparing them?
Moses refers to the story of the spies in Deuteronomy 1. The details that overlap with Numbers fit only with the (incomplete) J version of the account. How are the two versions connected and what new details can we learn from comparing them?
The itinerary notes in Numbers 21 is a hodgepodge of styles and directions. Nevertheless, once we isolate each style, we find three separate itinerary lists, each from one of the standard Pentateuchal sources.
The itinerary notes in Numbers 21 is a hodgepodge of styles and directions. Nevertheless, once we isolate each style, we find three separate itinerary lists, each from one of the standard Pentateuchal sources.
Bewildered, Rashi asks why Deuteronomy records Aaron’s death at Moserah (not Mt. Hor) and why it does so in the middle of Moses’ description of his (second) forty-day stay upon Mount Horeb. Academic biblical scholarship sheds light on these questions.
Bewildered, Rashi asks why Deuteronomy records Aaron’s death at Moserah (not Mt. Hor) and why it does so in the middle of Moses’ description of his (second) forty-day stay upon Mount Horeb. Academic biblical scholarship sheds light on these questions.
The key: Where was the author of the Table of Nations in Genesis 10 located?
The key: Where was the author of the Table of Nations in Genesis 10 located?
The hidden polemic in the Torah’s note that “Israel did not escape by way of the Philistine coastal route”
The hidden polemic in the Torah’s note that “Israel did not escape by way of the Philistine coastal route”
Deuteronomy describes the Israelites camped opposite Suph in the Transjordan. However, the Israelites cross a Yam Suph near Egypt. Moreover, King Solomon builds a fleet of ships on Yam Suph near Eilat. Where is Yam Suph?
Deuteronomy describes the Israelites camped opposite Suph in the Transjordan. However, the Israelites cross a Yam Suph near Egypt. Moreover, King Solomon builds a fleet of ships on Yam Suph near Eilat. Where is Yam Suph?
And Moses’ decision to break the tablets
And Moses’ decision to break the tablets
An ancient quote, preserved in Jephthah’s speech to the King of Ammon, gives us a clue into the methods of the Torah’s redaction and the status of pre-pentateuchal sources.
An ancient quote, preserved in Jephthah’s speech to the King of Ammon, gives us a clue into the methods of the Torah’s redaction and the status of pre-pentateuchal sources.
Why was Jacob’s funeral procession across the Jordan?
Why was Jacob’s funeral procession across the Jordan?
כי בסכות הושבתי את בני ישראל
כי בסכות הושבתי את בני ישראל
Deuteronomy 1:1 describes the place where Moses gave his address with a list of several toponyms. Early commentators interpreted these toponyms as Moses’ hidden rebuke, while peshat commentators from Bekhor Shor to R. David Zvi Hoffmann tried to fit them into their context. A geographic and source critical analysis suggests that this is an itinerary list, reflecting an alternative account of Israel’s travels through the Transjordan.
Deuteronomy 1:1 describes the place where Moses gave his address with a list of several toponyms. Early commentators interpreted these toponyms as Moses’ hidden rebuke, while peshat commentators from Bekhor Shor to R. David Zvi Hoffmann tried to fit them into their context. A geographic and source critical analysis suggests that this is an itinerary list, reflecting an alternative account of Israel’s travels through the Transjordan.
A closer look at the Torah’s focus on Wadi Arnon as the northern border of Moab: Who really cared about the boundaries of Sihon’s Amorite kingdom?
A closer look at the Torah’s focus on Wadi Arnon as the northern border of Moab: Who really cared about the boundaries of Sihon’s Amorite kingdom?
