Kohanim

The Torah describes Phinehas as a zealot, who kills Zimri in an act of vigilante fervor, and is rewarded by God with eternal priesthood. Anticipating the rabbis’ discomfort with Phinehas’ vigilantism, Josephus transforms Phinehas into a military general and Zimri’s sin into a dangerous sedition requiring a military response.

The story of the flowering staff in its current form and context, confirms YHWH’s previous designation of the Aaronides as priests. Originally, however, the story presented YHWH’s selection of the tribe of Levi as his priestly caste.

The Bible knows about many priestly families, including the Levites, the Mushites (descendants of Moses), and the Zadokites. By the time of Ezra and Chronicles, however, only Aaronide priests were legitimate, and other families either merged with them or were demoted.

Is there a genetic marker for cohanim (priests)? Are Ashkenazi Jews descended from Khazars? Why is there such a close genetic connection between Samaritans and Jews, especially cohanim? A look at what genetic testing can tell us about Jews.

Hittite texts show us that in the ancient Near East, women, including the queen, served as priestesses. The biblical authors, in their fervor for YHWH, monotheism, and centralization of worship through one Temple and one priesthood, strongly objected.

Clothing, beginning with Joseph’s coat, functions both as a marker of distinction and as the source of undoing in the Joseph story. Pirkei de-Rabbi Eliezer adds layers of history to this coat: it is the original garments made from the sloughed skin of the serpent that God gave to Adam and Eve, which was then worn by Nimrod, Esau, and Jacob. Midrash Tanchuma claims it to be the (future) High Priest’s tunic.

Korah’s rebellion ultimately results in the placement of the Levites in a permanent subordinate position to the Aaronide priests. Set in the wilderness period, the story appears to be a narrative retelling of a historical process that occurred hundreds of years later, the demotion of the Levites reflected in Ezek 44, as demonstrated by a number of literary parallels.

The Torah (Leviticus 21) and Ezekiel (ch. 44, Haftarat Emor) regulate whom priests may marry. What rationale lies behind these laws? 

The Priestly Torah has two different conceptions of why/how the firstborn Israelites are exempt from serving as priests. Is a questionable firstborn census an effort to weigh in on this dispute?

Rashbam’s New Peshat