Dr. Yigal Bloch is a curator at the Bible Lands Museum Jerusalem. He holds an M.A. and Ph.D. in Jewish History, with specialization in the biblical period, from the Hebrew University of Jerusalem. Bloch is the author of Alphabet Scribes in the Land of Cuneiform: Sēpiru Professionals in Mesopotamia in the Neo-Babylonian and Achaemenid Periods (Gorgias Press, 2018), and co-author (with Prof. Nathan Wasserman) of The Amorites: Mesopotamia in the Early Second Millennium BCE (Carmel, 2019 [Hebrew]).
Last Updated
August 5, 2022
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Wolves in the Bible are depicted negatively as ruthless predators. So why, in Jacob’s farewell poem (Genesis 49:27), is Benjamin described as a ravenous wolf who devours foes by day and divides the spoil by night? The answer lies in a time when the ancient Israelites lived as nomads or semi-nomads, raising flocks and carrying out surprise raids; thus, wolves were a proud symbol of strength, cunning, and success.
Wolves in the Bible are depicted negatively as ruthless predators. So why, in Jacob’s farewell poem (Genesis 49:27), is Benjamin described as a ravenous wolf who devours foes by day and divides the spoil by night? The answer lies in a time when the ancient Israelites lived as nomads or semi-nomads, raising flocks and carrying out surprise raids; thus, wolves were a proud symbol of strength, cunning, and success.
The Torah allows kin to take vengeance on a murderer; in cases of manslaughter, the killer is offered sanctuary at a refuge city. These laws highlight the struggle to limit clan justice in ancient Israel, a challenge found centuries earlier among the northern Amorites, as detailed in several letters to King Zimri-Lim of Mari.
The Torah allows kin to take vengeance on a murderer; in cases of manslaughter, the killer is offered sanctuary at a refuge city. These laws highlight the struggle to limit clan justice in ancient Israel, a challenge found centuries earlier among the northern Amorites, as detailed in several letters to King Zimri-Lim of Mari.