Old Questions

Elah came to the throne in the twenty-sixth year of Asa’s reign, long after Baasha was sent by his illness to be buried. How, then, did Baasha arise from his grave in the thirty-sixth year of Asa?1 [ . . . ]

Jehoram ben Jehoshaphat died aged forty, but at his death the youngest of his sons was forty-two!2 [It states] in the official account [that Ahaziah] reigned “in the twelfth year,” [but there is also a] deceptive [mention of] eleven years.3 Isn’t this a spirit of dizziness (Isaiah 19:14) and strong wrath (Proverbs 21:14)? [ . . . ]

Wise ones, be pleased to look upon me, for I shall not lie to your face with my words [see Job 6:28]. It states: [When a man dies in a tent] everything that is in the tent shall be impure (Numbers 19:14), even vessels made of my dung. How, then, does a vessel with a sealed cover not become impure,4 with a mighty hand and with poured out fury [see Ezekiel 20:33]?

Similarly, regarding a vessel that is properly sealed and has a dead creature in its shade, we have learned: And every earthenware vessel into which any of them falls, [whatever is in it shall be impure, and you shall break it] (Leviticus 11:33). But if the creeping animal fell on its side, or if the vessel was put on it and crushed it, how can it not require breaking or smashing? And she was plucked up in fury, she was cast down to the ground (Ezekiel 19:12).5

All who are discerning, give ear to my statements, understand my meditations [see Psalms 5:2]. As for the priests of the Lord, in their sanctity they have the authority to speak, but, despite the Holy Spirit that was within them, they could not answer Haggai [see Haggai 2], and now too, they are far from the spirit, those dissemblers [see Proverbs 14:14] of melting hearts, who are far from the festivals [see Zephaniah 3:18],6 you shall call to them but they will not answer you (Jeremiah 7:27).

It is deeper than the netherworld; what can you know? It is high as heaven; what can you do? [see Job 11:8]. If I said I will become wise [see Ecclesiastes 7:23] and extend my hand to misuse the sacred, this too were an iniquity to be punished by the judges, and it is misuse, for I should have lied to God who is above [see Job 31:28], [which was] greater than the sin of Sodom, which was overthrown (Lamentations 4:6).

Scripture listed twelve forbidden relations in detail, but it did not command and warn against the mother of one’s mother-in-law and the mother of one’s father-in-law, and one’s father’s mother and one’s mother’s mother, and it did not record the punishment for the daughter of one’s son or daughter, and the sister of one’s father or mother, if they lay together under a blanket.7

The commands here, and likewise the punishments, are not listed properly; they are reversed from first to last in the punishments and warnings; the final transgressions are after him earnestly repaired (Nehemiah 3:20) like a cake unturned (Hosea 7:8).

In the curses, although twelve curses are listed, only four of these forbidden relations are recalled in the oath and bond, and the rest are rejected and are lacking, upon your people and upon you [see Exodus 7:29].8

One who was filled with love for a designated maidservant must bring a guilt-offering ram for his distorted wickedness. But why a guilt-offering for those who came back with the dimness of foreign wives; neither is this a work of one day or two (Ezra 10:13).9

Translated by Avi Steinhart.

Notes

[In 1 Kings 16:6, it is written: And Baasha slept with his fathers, and was buried in Tirzah; and Elah his son reigned in his stead, and it subsequently states: In the twenty-sixth year of Asa king of Judah, Elah the son of Baasha began to reign over Israel in Tirzah (1 Kings 16:8), whereas elsewhere we find that In the thirty-sixth year of the reign of Asa, Baasha king of Israel went up against Judah (2 Chronicles 16:1).—Trans.]

[In 2 Kings 8:17, it is written: Jehoram son of Jehoshaphat was thirty-two years old was he when he began to reign; and he reigned eight years in Jerusalem, whereas in 2 Chronicles 22:2 it states regarding his son: Ahaziah was forty-two years old when he began to reign.—Trans.]

[It states in 2 Kings 8:25: In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign, but it is written in 2 Kings 9:29: And in the eleventh year of Joram the son of Ahab, Ahaziah began to reign over Judah. Rashi addresses this discrepancy at length.—Trans.]

[See Numbers 19:15: And every open vessel that has no sealed cover upon it is impure—Trans.]

[In other words, why is a tightly sealed earthenware vessel rendered impure only if the source of impurity is inside it, not if it touches it?—Trans.]

[This is a criticism of those who turned the festivals into days of mourning for the Temple.—Trans.]

[Leviticus 18 lists the forbidden relations in the form of negative commandments, or warnings, whereas Leviticus 20 lists the punishments for the forbidden relations. However, the two lists are not identical; certain cases appear in one list but not the other.—Trans.]

[Deuteronomy 27 provides a list of curses to be read out to the entire people on Mount Ebal. Four of them mention forbidden relations. Why were these particular relations singled out from the rest?—Trans.]

[Why did Ezra command those who had married foreign women to bring a ram as a guilt-offering (see Ezra 10:19), when according to the Torah, such an offering is brought only for engaging in relations with a designated maidservant (see Leviticus 19:20–22)?—Trans.]

Published in: The Posen Library of Jewish Culture and Civilization, vol. 3: Encountering Christianity and Islam.

Engage with this Source

Although the Hebrew Old Questions (She’elot ‘atikot) does not survive in full, its structure suggests that it originally contained hundreds of questions. It seems that the author was concerned with upholding the need for an oral tradition to understand contradictions or difficult biblical passages, making him a Rabbanite polemicist against Karaism. Much of the text makes only brief reference to the biblical difficulties addressed, suggesting that the readers were expected already to be aware of its claims. It was written in rhyme, implying that it may have been intended to be recited for an audience.

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