This article discusses three dream pairs in Genesis: Joseph's dreams, the dreams of the cupbearer... more This article discusses three dream pairs in Genesis: Joseph's dreams, the dreams of the cupbearer and baker, and Pharaoh's dreams. A comparison between these three sets of dreams demonstrates the importance of the dreams' interpretations, and the impact of the interpretations on the outcomes.
After decades of separation, and a lengthy process of trials and tribulations, Joseph finally rev... more After decades of separation, and a lengthy process of trials and tribulations, Joseph finally revealed himself to his brothers. When they brought their father the report that Joseph lives, he initially did not believe them (Gen. 45:26). It is only after he saw the wagons ['agalot] that Joseph had sent that his spirit revived, and he declared his beloved son still alive (45:27-28). Rashi famously brings the midrash: "He gave them a sign regarding what he was dealing with then he left them, the 'eglah 'arufah." This refers to the laws pertaining to a ceremony in which a heifer's neck was to be broken following an unsolved murder, laws which Jacob and Joseph had ostensibly discussed the last time they were together. Why would this 'sign' explain Jacob's acceptance of the happy news, where his sons' report did not suffice? Traditional commentaries attend to the symbolic connection between the wagons which Jacob saw and the 'eglah 'arufah. In this paper, I wish to explore the deeper meaning of this midrash and note how the underlying components of the 'eglah 'arufah issue are intricately connected with elements in the Joseph story. 1 At the most basic level, commentators view this 'sign' as an identity marker. It is as if Joseph had sent his father a secret signal known only to the two of them; if the signal was sent, then Joseph must be alive, for only he could have sent it. However, there are several difficulties with this explanation.
The situation in Judea during the early years of the second temple was diffi-cult, both economica... more The situation in Judea during the early years of the second temple was diffi-cult, both economically and politically.1 These difficulties precipitated a theo-logical crisis as well, as the previous destruction of God’s temple and the wholesale exile may have been viewed as evidence for God’s rejection of His people. This theological crisis was addressed by prophets both before and after the destruction, assuring the people that God will not, and had not, abandoned them. In this paper I will attempt to demonstrate that the Book of Esther2 was written with a similar purpose in mind: by use of allusions to the well-known story of Jacob and Esau, the author of Esther attempted to persuade these Jews that they are still God’s chosen people.
The story of Balak and Balaam, as presented in Numbers 22-24, raises several exegetical questions... more The story of Balak and Balaam, as presented in Numbers 22-24, raises several exegetical questions. This paper sets out to solve one of the primary issues: How does the donkey episode fit in with the rest of the narrative? A comparison with key sections of the Exodus narrative may help clarify this issue.
This article discusses three dream pairs in Genesis: Joseph's dreams, the dreams of the cupbearer... more This article discusses three dream pairs in Genesis: Joseph's dreams, the dreams of the cupbearer and baker, and Pharaoh's dreams. A comparison between these three sets of dreams demonstrates the importance of the dreams' interpretations, and the impact of the interpretations on the outcomes.
After decades of separation, and a lengthy process of trials and tribulations, Joseph finally rev... more After decades of separation, and a lengthy process of trials and tribulations, Joseph finally revealed himself to his brothers. When they brought their father the report that Joseph lives, he initially did not believe them (Gen. 45:26). It is only after he saw the wagons ['agalot] that Joseph had sent that his spirit revived, and he declared his beloved son still alive (45:27-28). Rashi famously brings the midrash: "He gave them a sign regarding what he was dealing with then he left them, the 'eglah 'arufah." This refers to the laws pertaining to a ceremony in which a heifer's neck was to be broken following an unsolved murder, laws which Jacob and Joseph had ostensibly discussed the last time they were together. Why would this 'sign' explain Jacob's acceptance of the happy news, where his sons' report did not suffice? Traditional commentaries attend to the symbolic connection between the wagons which Jacob saw and the 'eglah 'arufah. In this paper, I wish to explore the deeper meaning of this midrash and note how the underlying components of the 'eglah 'arufah issue are intricately connected with elements in the Joseph story. 1 At the most basic level, commentators view this 'sign' as an identity marker. It is as if Joseph had sent his father a secret signal known only to the two of them; if the signal was sent, then Joseph must be alive, for only he could have sent it. However, there are several difficulties with this explanation.
The situation in Judea during the early years of the second temple was diffi-cult, both economica... more The situation in Judea during the early years of the second temple was diffi-cult, both economically and politically.1 These difficulties precipitated a theo-logical crisis as well, as the previous destruction of God’s temple and the wholesale exile may have been viewed as evidence for God’s rejection of His people. This theological crisis was addressed by prophets both before and after the destruction, assuring the people that God will not, and had not, abandoned them. In this paper I will attempt to demonstrate that the Book of Esther2 was written with a similar purpose in mind: by use of allusions to the well-known story of Jacob and Esau, the author of Esther attempted to persuade these Jews that they are still God’s chosen people.
The story of Balak and Balaam, as presented in Numbers 22-24, raises several exegetical questions... more The story of Balak and Balaam, as presented in Numbers 22-24, raises several exegetical questions. This paper sets out to solve one of the primary issues: How does the donkey episode fit in with the rest of the narrative? A comparison with key sections of the Exodus narrative may help clarify this issue.
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Papers by Nava Finkelman