Temple

Each week, twelve fresh loaves of bread were placed before YHWH in the Tabernacle and Temple. What do we know about the practice and its significance?

What did the sea see to make it flee? Who caused the mountains to skip like rams?

Deuteronomy refers to the central cult site as the place where YHWH chooses לְשַׁכֵּן שְׁמוֹ שָׁם,  an unusual phrase often translated “to cause His name to dwell there,” and interpreted to mean that an abstracted aspect or hypostasis of YHWH takes up residence in the Temple. A parallel phrase found in many Akkadian inscriptions refutes this understanding, offering us a critically important correction to our reading of Deuteronomy.

When the Temple was destroyed by the Romans in the summer of 70 C.E., the Jews lost their religious and political center. Practically speaking, this did not adversely affect Jesus’s followers, who continued to grow and flourish in this period. But what did they feel about the Temple’s destruction?

Arguably, the highlight of the prayer service on Yom Kippur is the Seder Avodah, a type of piyyut (liturgical hymn) that poetically reenacts in every detail the ritual service performed by the high priest on Yom Kippur in the Jerusalem Temple. But why do these poems begin with the creation story?

Rachel weeps over her exiled descendants and God hears her plea (Jer 31:14–16). Expanding on this passage, the rabbis in Midrash Eichah Rabbah envision Jeremiah awakening the patriarchs and Moses to plead with God to have mercy on Israel. Upon their failure to move God, the matriarch Rachel intervenes successfully.

Jews have long understood “the place that YHWH will chose” to mean Mount Zion in Jerusalem, while Samaritans have interpreted it as Mount Gerizim near Shechem. Archaeology and redaction criticism converge on a compromise solution: it refers to a series of places, one place at a time.

A small shrine model, found in an archaeological excavation of the 10^th century B.C.E. city at Khirbet Qeiyafa, together with a 9^th century B.C.E. Temple excavated at Motza, help us better understand the Temple of Solomon, known only from the biblical text.

Leviticus allows priests and their families to enjoy the donations and sacrifices to YHWH. This differs from Hittite practice of forbidding priests access to holy objects outside of limited ritual contexts. What is the reason for the difference between these two priestly systems?

Praying for God’s shekhinah, Divine presence, in heaven to radiate on earth.

The Priestly Torah discusses the Tabernacle at extraordinary length, emphasizing its portability. Nothing in P ever says this structure was meant to be temporary. P’s Tabernacle was not foreshadowing the Temple, but was a polemic against Haggai and Zechariah’s agitation to build the Second Temple.

Leviticus 16 – ויקרא טז

מזמור שיר חנכת הבית לדוד, “A song of the dedication of the Temple of David”

The Difference between God’s “Name (שם)” and “Presence (כבוד)”

Unlike the Priestly writers for whom sacrifice and rituals are needed to maintain the divine presence in the Tabernacle, the Deuteronomists stress God's transcendence and the obedience of the heart and soul.

YHWH commissions Isaiah to distract the people of Judah so that they continue to sin and then YHWH can punish them harshly. In contrast to other biblical figures such as Abraham and Moses, Isaiah is silent at this injustice.