Prof. Tova Ganzel is an Associate Professor in the Multidisciplinary Department of Jewish Studies and serves as the head of Olamot, the School of Jewish and Israeli Culture, at Bar-Ilan University. Within the Multidisciplinary Department, she founded the Cramim Honors Program in Jewish Studies. Her research focuses on the Hebrew Bible within the broader context of the ancient Near Eastern world, with special emphasis on prophetic literature and temple-centered communities, and also explores the Book of Ezekiel in light of Neo-Babylonian culture, and the temple and its community during the Persian period, especially in the books of Ezra and Nehemiah. Her work also examines the development of biblical criticism in Jewish thought from the eighteenth century onward, and the role of women as Halakhic professionals.
Last Updated
February 3, 2026
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In the early post-exilic period, the people ask the prophet Zechariah whether they should still fast to commemorate the destruction of the Temple now that it was being rebuilt. Zechariah, in a long collection of oracles, explains that the fasts will eventually be cancelled, once the people (7:9–10) “Execute true justice; deal loyally and compassionately with one another; do not defraud the widow, the orphan, the stranger, and the poor; and do not plot evil against one another.” So, did they ever cancel the fasts?
In the early post-exilic period, the people ask the prophet Zechariah whether they should still fast to commemorate the destruction of the Temple now that it was being rebuilt. Zechariah, in a long collection of oracles, explains that the fasts will eventually be cancelled, once the people (7:9–10) “Execute true justice; deal loyally and compassionately with one another; do not defraud the widow, the orphan, the stranger, and the poor; and do not plot evil against one another.” So, did they ever cancel the fasts?
The book of Ezra–Nehemiah records Nehemiah’s mid-fifth-century B.C.E. attempts to enforce Shabbat, and for the first time in the Bible, the name שַׁבְּתַי, Shabbethai, appears. In this period, similar names derived from Shabbat are also first attested in Babylonian cuneiform tablets, as well as ostraca and papyri from Elephantine, suggesting that Shabbat became a recognized reference within the Judean community.
The book of Ezra–Nehemiah records Nehemiah’s mid-fifth-century B.C.E. attempts to enforce Shabbat, and for the first time in the Bible, the name שַׁבְּתַי, Shabbethai, appears. In this period, similar names derived from Shabbat are also first attested in Babylonian cuneiform tablets, as well as ostraca and papyri from Elephantine, suggesting that Shabbat became a recognized reference within the Judean community.
During the Babylonian exile (6th c. B.C.E.), Ezekiel prophesies the building of a future temple in Israel that is unlike the Tabernacle or First Temple, but that incorporates elements familiar from Babylonian temples, including the Ezida temple of Borsippa.
During the Babylonian exile (6th c. B.C.E.), Ezekiel prophesies the building of a future temple in Israel that is unlike the Tabernacle or First Temple, but that incorporates elements familiar from Babylonian temples, including the Ezida temple of Borsippa.
The laws of holiday sacrifices in Ezekiel 45–46 contradict the laws in Numbers 28–29. The problems are so significant that some Talmudic sages thought it would be best to withdraw (לגנוז) the book of Ezekiel. This piece lays out the discrepancies in detail, surveys some traditional and modern answers, and ends with my own thoughts about why Ezekiel’s system is so different.
The laws of holiday sacrifices in Ezekiel 45–46 contradict the laws in Numbers 28–29. The problems are so significant that some Talmudic sages thought it would be best to withdraw (לגנוז) the book of Ezekiel. This piece lays out the discrepancies in detail, surveys some traditional and modern answers, and ends with my own thoughts about why Ezekiel’s system is so different.
