Page 73 - Step and repeat document 1

Temple (6, 14). For a fuller discussion on these exercises, see my study of elementary
repeated threefold abecedary written in ink on a jar from Kuntilat `Ajrud and
5
8

They think that their houses will last forever,
17
He is like animals that are silenced.

That their dwelling places will endure for generations,
11
scribal education.
afterwards the ḥet-zain order as well as two others (waw-he and lamed-kaf) turned up
9
That their names will be mentioned everywhere.
6
in the Tel Zayit inscription. In spite of their obvious differences and the separation of

But, humans cannot dwell in assets,
13

A man of assets does not understand that.

21
As one ages and confronts death at closer range, one takes note of those things that one has
10
They are like animals that are silenced.
Then the teacher tested the novice by various simple writing exercises or permutations
over 500 years, both the Izbet Sartah ostracon and the Book of Lamentations

17
He is like animals that are silenced.

12 14
done wrong - of the missed opportunities to perform an act of kindness; of the moments of anger;
8
The path of these people is folly for them,

They think that their houses will last forever,
of the alphabet. Notably, it was the at-bash exercise that best challenged the cognitive
preserved a scribal tradition that may have been a local Israelite one, beginning in the
That their dwelling places will endure for generations,
of serious professional and personal mistakes of judgement; of the people one has hurt, some of
11
Those who come after them explicitly wish denial.
Endnote
7
premonarchial era and extending into the post exilic period. Indeed, both respective
9
skills of the learner to move beyond learning the letters by rote. Jeremiah, assuming
As one ages and confronts death at closer range, one takes note of those things that one has
That their names will be mentioned everywhere.

them deeply. One also takes stock of what one has accomplished, of one’s legacy. Like all older
15
They have been herded to She’ol.
ב קרפ הכיא

13
But, humans cannot dwell in assets,
done wrong - of the missed opportunities to perform an act of kindness; of the moments of anger;
people, I have been to many cemeteries. They are filled with the tombstones of people who are no
Death is their shepherd.
that his audience was minimally literate, applied the at-bash exercise to enhance his
texts, are actually at opposite ends of literacy, i.e., one a beginner’s exercise, while the
10
They are like animals that are silenced.
of serious professional and personal mistakes of judgement; of the people one has hurt, some of
longer remembered, of people who have descended into silence, as the psalmist puts it. Who
The righteous will drive them forth at dawn,
12
other an accomplished literary work. In my opinion, the poet chose this form as a
prophecy and encourage his audience to actively decipher it. These prophesies
14
The path of these people is folly for them,
them deeply. One also takes stock of what one has accomplished, of one’s legacy. Like all older
13
remembers them? Who remembers their accomplishments? In traditional Jewish ritual, this psalm
And their Rock will be the terrors of She’ol, and not a temple, for them.
11
Those who come after them explicitly wish denial.
people, I have been to many cemeteries. They are filled with the tombstones of people who are no
illustrate the application of writing drills in creating literary compositions:
challenge to his artistic prowess to express his thoughts in this tight alphabetic
16
is recited twice daily in a house of mourning. Perhaps it is a warning to the living; or perhaps it is
15 But God will redeem my soul from She’ol.
longer remembered, of people who have descended into silence, as the psalmist puts it. Who
They have been herded to She’ol.
14
a comfort to those who are soon to die to know that death brings a silence that is absolute.
Indeed, He will take me. Selah.

acrostic. assuming that the audience was somewhat literate would appreciate the
8
Death is their shepherd.
remembers them? Who remembers their accomplishments? In traditional Jewish ritual, this psalm

This is a particularly good psalm to dedicate to Gabi, a man who believes very strongly in

12
is recited twice daily in a house of mourning. Perhaps it is a warning to the living; or perhaps it is
The righteous will drive them forth at dawn,

הכ קרפ הימרי
aesthetically pleasing structure. Likewise, whoever uses the expression “from A to Z”
17
the inherent truth of the biblical text and who is a religiously-observant Jew and a fervent Zionist.

13
Do not be afraid if you see a man become rich,
And their Rock will be the terrors of She’ol, and not a temple, for them.
a comfort to those who are soon to die to know that death brings a silence that is absolute.

י רְמ
12
ז יֵכְלַמ לָּכ תֵאְו )הכ(
:יָּדָּמ יֵכְלַמ לָּכ תֵאְו םָּליֵע יֵכְלַמ לָּכ תֵאְו

ו"

מ - א (BT Shabbat 55 a), or “from
to express completeness, or alternately ת דע
ף"ל
15
Who multiplies the capital of his estate.

16

Yet, Gabi does not always accept the rabbinic reinterpretation of biblical texts. In this
But God will redeem my soul from She’ol.
This is a particularly good psalm to dedicate to Gabi, a man who believes very strongly in

14
Indeed, He will take me. Selah.
the inherent truth of the biblical text and who is a religiously-observant Jew and a fervent Zionist.
psalm, the psalmist, also a deeply religious person, does not provide for a reward in the afterlife
18

For, in his death, he cannot take everything with him,
ֹ
ֹ
΄Aλφα to ΄Ωμέγα” (Revelation 22:13) is assuming that the listener has a basic

Yet, Gabi does not always accept the rabbinic reinterpretation of biblical texts. In this

(which led to some aggressive re-interpretation in rabbinic tradition). For Gabi, as for the psalmist,

His fortune does not go down after him.

םֶהי ֵרֲחאַ הֶת
.
ךְַשֵׁשׁ

17
ךְֶלֶמוּ
ְשׁי
understanding of the alphabet.

Do not be afraid if you see a man become rich,

psalm, the psalmist, also a deeply religious person, does not provide for a reward in the afterlife

For one is praised only during one’s life –
19

there is the simple truth that the dead cannot take their wealth or their accomplishments with them.
15
(which led to some aggressive re-interpretation in rabbinic tradition). For Gabi, as for the psalmist,
Who multiplies the capital of his estate.

Instead, there is the deep silence of time.
16

You are praised only when things go well for you.
אנ קרפ

For, in his death, he cannot take everything with him,

18

there is the simple truth that the dead cannot take their wealth or their accomplishments with them.
To pray this psalm, put yourself in the Presence of God; listen to the call to attention, repeat
One reaches the generation of the ancestors
20

לַע רי עֵמ יננ ה 'ה רַמאָ הכ

תי חְשַׁמ ַחוּר
-
.
Scribal training
ֹ

- י
ְ
א
יָּמָּק בֵל
לֶאְו לֶבָּב
יֵבְשֹׁ
Instead, there is the deep silence of time.

His fortune does not go down after him.

19 Who will never again see light.
the conundrum; ponder the truth of the response; and harken to the advice.

For one is praised only during one’s life –
To pray this psalm, put yourself in the Presence of God; listen to the call to attention, repeat

אמ
9
ֵ

ֵשׁ
ךְַשׁ
הָּדְכְלנ ךְיא
-
לָּכ תַל הְת שֵׂפָּת תַו
.
םיוֹגַּב לֶבָּב הָּמַשְׁל הָּתיָּה ךְיֵא ץ ֶראָָּה
ְ
Abecedaries are the basic writing exercises in all alphabetic cultures. The first step in

16

the conundrum; ponder the truth of the response; and harken to the advice.
You are praised only when things go well for you.

learning to write is to master the alphabet first, by developing manual dexterity in
20

One reaches the generation of the ancestors
The wealthy.
8
Who will never again see light.

9
Alternate translation: “Their graves will be their houses forever, their dwelling places for generations, though their
The next step takes the writer out of the school allowing him/her to practice literary
copying the form of the letters, and second, by memorizing their order, usually aided
names have been talked about everywhere.” This is based on a reversal of two letters in the first Hebrew word (Heb.,

8 kirbam / kivram ) which is attested in the sources.
by a mnemonic song. This elementary stage is reflected in the number of abecedaries
creativity in composing an acrostic poem. One of the earliest examples is the
The wealthy.
9 The usual metaphor for death. See Isaiah 6:5 and elsewhere.
10
Alternate translation: “Their graves will be their houses forever, their dwelling places for generations, though their
found in Hebrew epigraphy and in Ammonite seals (written in negative). Another
incomplete acrostic in Nahum, chapter 1. It is no surprise that this genre appears in
11
names have been talked about everywhere.” This is based on a reversal of two letters in the first Hebrew word (Heb.,
who think they can achieve immortality through wealth continues in the next verse. Rather, the pause comes naturally
kirbam / kivram ) which is attested in the sources.
th
learning exercise was using the alphabet to order and recall information, particularly
the seventh century BCE prophesy. I have argued that, already in the 8 century BCE,
at the end of verse 16 with the second “Selah.” The Hebrew letters s-l-h occur as a verb in Psalm 119:118: “You have
The usual metaphor for death. See Isaiah 6:5 and elsewhere.
10
personal names. I proposed that the prophet Zechariah alphabetized the names of the
there was a notable increase in literacy in ancient Israel. This phenomenon of an
10
The word “Selah” usually denotes a pause or break in the text. There is no pause here as the condemnation of those
rejected all those who err from Your ways; indeed, their deceitfulness is false” and again in Lamentations 1:15: “He
11
who think they can achieve immortality through wealth continues in the next verse. Rather, the pause comes naturally
has rejected all my heroes.” There is also a related Arabic root s-l-w meaning “to forget” or “to induce forgetfulness.”
incomplete acrostic is noted in Song of Songs Rabba 1, 7: “This poet when making an
donors (Helem, Tuvia and Yedayah) who sent gifts to the treasury of the Second
at the end of verse 16 with the second “Selah.” The Hebrew letters s-l-h occur as a verb in Psalm 119:118: “You have
Here, the heirs wish to forget, deny, and reject the futility of what those who came before have done, and they do this
rejected all those who err from Your ways; indeed, their deceitfulness is false” and again in Lamentations 1:15: “He
explicitly (Heb., be-fihem, lit., “with their mouths”). Requiring no consonantal change, one should read salah or
alphabetic (acrostic), at times will complete it and at other times will leave it
has rejected all my heroes.” There is also a related Arabic root s-l-w meaning “to forget” or “to induce forgetfulness.”
sillah. (The passive forms of this verb in Job 28:16,19 and Lamentations 4:2 do not seem to be connected to this

Here, the heirs wish to forget, deny, and reject the futility of what those who came before have done, and they do this
13
incomplete.” Most of the other full and abbreviated biblical acrostics are in the book
root.)
Shmuel Ahituv in Ze’ev Meshel, et al, Kuntillet ʻAjrud (Ḥorvat Teman): An Iron Age II Religious Site
5
explicitly (Heb., be-fihem, lit., “with their mouths”). Requiring no consonantal change, one should read salah or
12
“Righteous” is a euphemism for the attendants in She’ol.
sillah. (The passive forms of this verb in Job 28:16,19 and Lamentations 4:2 do not seem to be connected to this
on the Judah-Sinai Border (Jerusalem, 2012); idem, Shmuel Ahituv. "Notes on the Kuntillet 'Ajrud
14
of Psalms (Psalms 9-10, 25, 34, 37, 112, 114, 119, 145. Chapter 119 is notable for
Heb., ve-tsuram, with the traditional reading. Their Rock, God, will be the terrors of Sheol. Heb. Levallot is a
13
root.)
Inscriptions", Eshel, Esther; Levin, Yigal (eds.). "See, I will bring a scroll recounting what befell me"
12 contraction of le-vehalot, terrors (Job 18:11,14 and elsewhere; see Amos Hacham’s commentary to Psalms in the
the eightfold repetition of the letters of the alphabet; The Book of Proverbs has several
“Righteous” is a euphemism for the attendants in She’ol.
(Ps 40:8): Epigraphy and Daily Life from the Bible to the Talmud. (2014, Göttingen), pp. 29–38.
Rav Kook edition of the Tanakh).
Tappy, Ron E., P. Kyle McCarter, Marilyn J. Lundberg, Bruce Zuckerman, "An Abecedary of the
6
13
Heb., ve-tsuram, with the traditional reading. Their Rock, God, will be the terrors of Sheol. Heb. Levallot is a

Mid-Tenth Century B.C.E. from the Judaean Shephelah", BASOR 344 (2006), pp 5–46.
The psalmist ends this section by contrasting himself to those who rely on their wealth. With this, he begins the
14
contraction of le-vehalot, terrors (Job 18:11,14 and elsewhere; see Amos Hacham’s commentary to Psalms in the
Rav Kook edition of the Tanakh).
11
answer to his conundrum. Selah, here, signals the break in the text.
Mitchel First, "Using the Pe–Ayin Order of the Abecedaries of Ancient Israel to Date the Book of
7
Aaron Demsky, Literacy (Jerusalem, 2012), ch. 4, pp. 169-182; Nahman Avigad and Benjamin Sass,
Psalms,” Journal for the Study of the Old Testament, 38(4) (2014), pp. 471-485.
The psalmist ends this section by contrasting himself to those who rely on their wealth. With this, he begins the
Corpus of West Semitic Stamp Seals (Jerusalem, 1997), pp. 366-371.
14
15
This section is addressed to a third person, though the psalmist may be talking to his inner self. Hence, the new
answer to his conundrum. Selah, here, signals the break in the text.
If the original text had the more difficult יכמז and not ירמז - if so, it’s an at-bash equivalent of "םליע"
Compare other structured literary works like the 14-line sonnet or the 3-line haiku with 5-7-5
8
12
margin.
This section is addressed to a third person, though the psalmist may be talking to his inner self. Hence, the new
15
are an explanatory conflate of לכ
which leads me to believe that those following words "םליע יכלמ לכ"
syllables.
16
Note the shift in pronoun to the impersonal “you.” The verb in the next verse, tavo’, can be in the second person.
Marshall McLuhan and Robert K. Logan, “Alphabet, Mother of Invention,” Et Cetera A Journal
"ירמז יכלמ (see the same phenomenon in I Chron. 5, 26). Note also that in Jeremiah 25 and Jeremiah 51
9
margin.
16 This would be consistent with the second person in this verse but it would contradict the third-person suffix of

י
Devoted to the Role of Symbols in Human Behavior 34 (1977), pp. 373-383; Aaron Demsky,
the code names מק בל ,
ךשש have a parallel לבב, so there should be no mistake.
Note the shift in pronoun to the impersonal “you.” The verb in the next verse, tavo’, can be in the second person.

“ancestors,” ‘avotav, in the next verse. Or, the verb in the next verse can be in the third person and refer back to
17
The refrain here is a repeat of verse 13, with a slight change. For a similar usage of a refrain, see Psalm 42:6,12.
13
“Abecedaries”, in William W. Hallo (ed.), The Context of Scripture-Vol. 1: Canonical Texts from the
"הל לסחימ תילד ןינמזו הל לסחמ ןינמז ,אתיב אפלא דיבע דכ אנטייפ ןידה"
This would be consistent with the second person in this verse but it would contradict the third-person suffix of
nafsho, “his soul.” This yields, “The soul reaches the generation of its ancestors”; here rendered in the impersonal
The conundrum is: Why should I be afraid as death nears and I realize the depth of my sinfulness? The answer is:
14
17
The refrain here is a repeat of verse 13, with a slight change. For a similar usage of a refrain, see Psalm 42:6,12.
Biblical World (Leiden), (1997), pp. 364-367.
See Amos Hakham, Da’at mikra: Psalms, (Jerusalem: Mossad Harav Kook ,1990), vol 1, p. 189
“ancestors,” ‘avotav, in the next verse. Or, the verb in the next verse can be in the third person and refer back to
10
footnote 9. He suggests that the original orders of the letters of this chapter were peh-ayin.
Jack Goody, The Domestication of the Savage Mind (Cambridge, 1977), p 111.
form: “One reaches the generation of one’s ancestors.”
The conundrum is: Why should I be afraid as death nears and I realize the depth of my sinfulness? The answer is:
Do not think that worldly success can save you from death; death is being silenced forever.
nafsho, “his soul.” This yields, “The soul reaches the generation of its ancestors”; here rendered in the impersonal
form: “One reaches the generation of one’s ancestors.”
Do not think that worldly success can save you from death; death is being silenced forever.

32
36
45

32
15
chapters, see Joshua Berman’s paper. Below we will suggest our own reading of the
Judging from elementary writing exercises, like the al-bm drill, we see that the
26
acrostics, the best-known is the Paean to a Woman of Valor (chapter 31, 10-31).

lived circa 520 BCE. This literary phenomenon of signing has been noted for הָּמָּדֲאָּה י ֵנְפ לַע רֶשֲׁא ץ ֶראָָּה תוֹכְלְמַמַה לָּכ תֵאְו וי חאָ לֶא שׁי א םי קח ְרָּהְו םי ברְקַה ןוֹפָּצַה יֵכְלַמ לָּכ תֵאְו )וכ( " 12 The word “Selah” usually denotes a pause or break in the text. There is no pause here as the condemnation of those Endnote 21 A man of assets does not understand that. th
rd
st
32
26
lived circa 520 BCE. This literary phenomenon of signing has been noted for chapters, see Joshua Berman’s paper. Below we will suggest our own reading of the second line, the second verse with the 21 line. The 3 line with the 20 verse, and so
From the later Wisdom literature, cf. Ben-Sira (180 BCE), chapter 51. alphabet lends itself to inner division. In chapters 1, 2 and 4, the author has divided
pairs.
Ezekiel in his consecration (3, 7-9, 14):
Ezekiel in his consecration (3, 7-9, 14): pairs. on.
בֵל יֵשְׁקוּ חַצֵמ יֵקזִח לֵא ָּרְשׂי תיֵב לָּכ י כ יָּלֵא ַעמְשׁ ל םי בא םניֵא י כ ךָיֶלֵא ַעמְשׁ ל וּבאי אלֹ לֵא ָּרְשׂי תיֵבוּ )ז( each chapter into halves, or almost halves, changing the subject in order to hear
ֹ
ְ
ָּ
ֹ

ֹ

ֹ

ֹ

בֵל יֵשְׁקוּ חַצֵמ
ְ
ָּ
ֹ
ֹ
ֹ

Lamentations יֵקזִח לֵא ָּרְשׂי תיֵב לָּכ י כ יָּלֵא ַעמְשׁ ל םי בא םניֵא י כ ךָיֶלֵא ַעמְשׁ ל וּבאי אלֹ לֵא ָּרְשׂי תיֵבוּ )ז( alternating voices: In chapter 1:1-11a – Zion’s suffering is described in the third From Writing Exercise to Literary Masterpiece: In 1976, I deciphered the 11th cent BCE Izbet Sarta ostracon and identified the fifth
This literary development adds another dimension to the work of the accomplished

הָּמֵה
הָּמֵה

The Book of Lamentations continues to attract scholarly attention. It is a fascinating This literary development adds another dimension to the work of the accomplished Hebrew Epigraphy and Biblical Literature
16
person, vss. 11b-22 – Zion speaks mostly in the first person feminine.
ֵ
םָּחְצ מ תַמֻעְל קזָח ךֲָחְצ מ תֶאְו םֶהינְפ תַמֻעְל ם ִִקזֲח ךָינָּפ תֶא י תַתנ הנ ה )ח( scribe who is writing for a wider, literate, audience. On the one hand, the author is line as the earliest twenty-two letter abecedary. Albeit a simple writing exercise
ָ י
2
ָּ
ֶ
ֵ
ָ
ֵ
scribe who is writing for a wider, literate, audience. On the one hand, the author is
ךֲָחְצ מ תֶאְו םֶהינְפ תַמֻעְל ם
ֶ
ָ
ָ י
קזָח
ךָינָּפ תֶא י תַתנ הנ ה )ח(
ָּ
ֵ
םָּחְצ מ תַמֻעְל
ִִקזֲח
work in that the kinah is traditionally an oral genre practiced in ancient Israel by Chapter 2:1-10 God is a merciless enemy who destroyed his “foot stool” Jerusalem,
ֹ
רי מָּשְׁכ )ט(
ָּ
:הָּמֵה י רְמ תיֵב י כ םֶהינְפ מ תַחֵת אלְֹו םָּתוֹא א ָּרי ת אלֹ ךֶָחְצ מ י תַתנ רצ מ
:הָּמֵה י רְמ תיֵב י כ םֶהי ֵֵנְפ מ תַחֵת אלְֹו םָּתוֹא א ָּרי ת אלֹ ךֶָחְצ מ י תַתָּנ רֹ צמ קזָח ָזָח רי מָּשְׁכ )ט( composing an alphabetic acrostic, and on the other, repeating the same or similar root, executed by one or two novices, this ostracon is an important source for the history of
ָ ק

composing an alphabetic acrostic, and on the other, repeating the same or similar root,
st
17
women lamenters meqonenot and yet the book is a well-structured literary piece. For vss. 11-17 description by lamenter (1 person); vss. 18-19: Hope for the future: call Aaron Demsky
ָ
ְ

word or phrase in corresponding sentences, in what is termed an at-bash order, or a
ַַיְו י חוּר תַמֲחַב רַמ ךְֵלֵאָּו י נֵחָּק תַו י נְתאַָּשְׂנ ַחוּרְו )די(
: ה : הָקזָח יַלָּע 'ה דָקָזָח יַלָּע 'ה דיְו י חוּר תַמֲחַב רַמ ךְֵלֵאָּו ינֵחָּק תַו ינְתאַָּשׂנ ַחוּרְו )די( word or phrase in corresponding sentences, in what is termed an at-bash order, or a elementary education in antiquity as well as for the evolution of the alphabet. This
the duality of the written and oral forms of this genre, see II Chron 35:25: “Jeremiah for prayer, vss. 20-22 Jerusalem beseeches God.
:and for Micah (7,18): 27 chiastic chain. This so-called chain finds a correspondence in the first and last letters, observation has been generally accepted with the exception of one or two naysayers
chiastic chain. This so-called chain finds a correspondence in the first and last letters,
27
:and for Micah (7,18):
composed laments for Josiah, which all the singers, male and female, recited in their
Chapter 3:1-24 First person lamenter; vss. 25-39: Third person lamenter; vss. 40-47:
3
ַ
ֹ
ֹ

st letter, and so on. The usual chiastic pattern in biblical and
the second and 21 letter, and so on. The usual chiastic pattern in biblical and
laments for Josiah, as is done to this day: they became customary in Israel and are )חי(יִמ לֵאִָכךָוֹמ אלֹ וֹתָּלֲחַנ תי רֵאְשׁ ל עַשֶׁפ לַע רֵבֹעְו ןוָֹּע אֵשֹׂ נ אוּה דֶסֶח ץֵפָּח י כ וֹפַא דַעָּל קי זֱחֶה אוּה דֶסֶח ץֵפָּח י כ וֹפַא דַעָּל קיזֱחֶה אלֹ וֹתָּלֲחנ תי רֵאְשׁ ל עַשֶׁפ לַע רֵבעְו ןוָֹּע אֵשׂנ ךָוֹמ ִָכ ל ֵא יִמ )חי( the second and 21 st Our friend Gabi Barkay is one of the most prominent archeologists of the b
First person plural collective personality; vss. 48-66: First person singular - his sorrow
33, which is characteristic of oral recitation.
And perhaps in Hoshea (1, 7): Canaanite poetry is short a+b+c//c`+b`+a` 33 period noted for his field work and his many publications and especially as a particular interest was the peh-`ain (and also ḥet-zain) letter order.
And perhaps in Hoshea (1, 7): Canaanite poetry is short a+b+c//c`+b`+a` , which is characteristic of oral recitation.
now written in [the book of] Lamentations.” This verse is the main source of Jewish
for the fate of his people.
םי סוּסְב הָּמָּחְל מְבוּ ב ֶרֶחְבוּ תֶשֶׁקְב םֵעי ִשוֹא אלְֹו םֶהיֵהלֱֹא 'הַב םיִתְע ַׁשוֹהְו םֵח ַרֲא הָּדוּהי תיֵב תֶאְו )ז( The chiastic chain is a long and more complicated pairing of many words. This stimulating lecturer and sought after authority. One of his great achievements, along
ְ
The chiastic chain is a long and more complicated pairing of many words. This
ם Chapter 4 – the collective experience in the Third person plural vss 1-16; 17-22: First with his protégé the archeologist, Zachi Devira, is directing The Temple Mount
tradition attributing the authorship of the book to Jeremiah. םֵח ַרֲא הָּדוּהְי תיֵב תֶאְו )ז(םיִתְעַׁשוֹהְו אלְֹו םֶהיֵהלֱֹא 'הַבםֵעיִשוֹא י סוּסְב הָּמָּחְל מְבוּ ב ֶרֶחְבוּ תֶשֶׁקְב
םי שׁ ָּרָּפְבוּ literary device complements the division of these chapters into almost equal halves,
םי שׁ ָּרָּפְבוּ person plural. Sifting Project founded in November 2004. Under their direction, the Project has
literary device complements the division of these chapters into almost equal halves,
expressed sometimes in different voices, as we noted above. A further guidepost to
The Book of Lamentations expresses the deep sorrow on both the personal and the Chapter 5 – breakdown of the alphabetic structure. First person plural – a prayer and rescued from oblivion many artifacts that shed light on the history of the Land of

expressed sometimes in different voices, as we noted above. A further guidepost to
appeal to God to remember Israel’s suffering.
national level of the destruction of the First Temple, and the ensuing massive the reader left by the author signaling this pattern, is the doubling of the key word in Israel, and especially Jerusalem.
Identifying the inner structure of Lamentations 1 and 2
the reader left by the author signaling this pattern, is the doubling of the key word in
Identifying the inner structure of Lamentations 1 and 2 the first verse of both chapters. In order that the chapter holds the readers’ interest, the
deportation as well as the atrocities that the Judeans suffered. The poet gives voice to

28
The French biblical scholar Albert Condamin was probably the first to discern a the first verse of both chapters. In order that the chapter holds the readers’ interest, the
author uses various types of parallelisms which we will illustrate below.
the national calamity summed up as ‘ein la menaḥem’. “Who will restore the dead to In his choice of introducing different voices, male and female, individual and
28
The French biblical scholar Albert Condamin was probably the first to discern a author uses various types of parallelisms which we will illustrate below. His contribution to our understanding of the biblical world is due to Gabi’s ability to
certain repetitive pattern in the acrostics of Lamentations chs. 1 and 2, where a word

18
the human community, articulate the inexpressible, turn death into beauty? collective witnesses, he creates an oral bond with his audience. It seems that the Book
st
or a phrase is repeated in the first and last verse, the second and 21 verse and so on, This type of structure has been known since the beginning of the 20 century. Even integrate material culture with the literary evidence. Both the Bible and written finds
certain repetitive pattern in the acrostics of Lamentations chs. 1 and 2, where a word
th
of Lamentations is a striking example of the composition, transmission and
e.g., )בכ ,א ,א( תובר //יתבר or םחנמ הל ןיא )אכ ,ב ,א( ול םחנמ ןיא . He called it ‘concentric so, it has been ignored by most commentators. More recently, it has been outright are aspects of ancient Israelite culture, and at times they complement each other. No
\ \
st
or a phrase is repeated in the first and last verse, the second and 21 verse and so on,
This type of structure has been known since the beginning of the 20 century. Even
th
The author of the Book of Lamentations takes up the challenge to be that human publication of an ancient literary text – giving it simultaneously a written and an oral
29
structure’. This idea was developed to the extreme by Johan Renkema. It was Meir rejected. Adele Berlin has called it “a random event or worse - a delusion of the doubt among Gabi’s greatest discoveries were the two silver amulets incised with
34
\ \

e.g., )בכ
,א( ול םחנמ ןיא . He called it ‘concentric
,א ,א( תובר //יתבר or םחנמ הל ןיא )אכ ,ב

so, it has been ignored by most commentators. More recently, it has been outright
comforter of Israel – םחנמה - who will bring order out of chaos. He finds that order in
19
form.
Weiss who called this pattern AT-BASH but other than giving a few examples from commentator”. In his 35 variants of the Birkat Kohanim (Numb. 6: 24-26), the earliest epigraphic evidence of a
30
34 authoritative commentary, Jacob Klein follows Berlin
29
structure’. This idea was developed to the extreme by Johan Renkema. It was Meir
rejected. Adele Berlin has called it “a random event or worse - a delusion of the
the alphabet. I would say that the book is a product of ‘alphabetic thinking’. Four of
1
the text, he went on to treat other literary matters. Yehiel Zvi Moscovitz in his claiming that “most of the evidence for this theory is forced and based on the biblical passage.
30
Weiss who called this pattern AT-BASH but other than giving a few examples from commentator”. In his authoritative commentary, Jacob Klein follows Berlin
35
This assumption encouraged me to look more closely at the alphabetic acrostics in
the five chapters are alphabetic acrostics and the fifth chapter, though not an acrostic,
Hebrew commentary on Lamentations in the Da’at Miqra series does not cite Weiss imagination of the commentator”. Taking this critique in mind, we now turn to Izbet Sarta inscription (ca. 1100 BCE)
is composed of twenty-two verses, influenced by the 22-letter alphabet - creating
the text, he went on to treat other literary matters. Yehiel Zvi Moscovitz in his Lamentations, especially those in the first two chapters. There are two approaches in
claiming that “most of the evidence for this theory is forced and based on the
but does recognize the pattern and tries his hand at listing the corresponding Lamentations 1-2 and try to understand their structure. In this paper, I want to discuss another case of the interface of epigraphy and the
visual symmetry. By composing the alphabetic acrostics, one gains control over one’s modern commentaries to this book: one is structuralist, relying heavily on the
Hebrew commentary on Lamentations in the Da’at Miqra series does not cite Weiss
imagination of the commentator”. Taking this critique in mind, we now turn to
31
components. For a thorough study of claims of biblical chiastics in light of these two Bible, where we find a biblical author who adapted an elementary writing exercise, I compared the transposed order of peh-`ain in this epigraphic find to its literary
20
thoughts and emotions and begins to find solace. acrostics in order to find an inner connection between the verses; the second fundamentals of his scribal craft, and made it into a work of sublime poetry. I propose
but does recognize the pattern and tries his hand at listing the corresponding
Lamentations 1-2 and try to understand their structure.
4
31 approach is that of those who emphasize the message and esthetic aspects of the expression in Lamentations 2-4. Subsequently this letter order was found in a
components. For a thorough study of claims of biblical chiastics in light of these two that in Lamentations chapters 1 and 2, the author created another more complex
21
genre, seeing the acrostics as a literary device. Whatever the case, both the oral and nd
structure, an intricate network linking the first verse with the last – the 22 verse. The
15 written modes were employed by the author(s) to produce this moving composition.
See also Avigdor Hurowitz, “Proverbs 21:22-27 Another Unnoticed Alphabetic Acrostic”, JSOT 92
(2001), pp. 121-125. Rosenfield, 96 'מע )1992( 110 יניס "ה קרפ הכיאב ןוכיטסורקא", cited by Phillipe
26 See already Azriel
32
Guillaume, "Lamentations 5: the Seventh Acrostic," Journal of Hebrew Scriptures 9 (2009), p 4. 2 Aaron Demsky, “A Proto-Canaanite Abecedary Dating from the Period of the
Joshua Berman, “Criteria for Establishing Chiastic Structure: Lamentations 1 and 2 as Test Cases”,
16
See Jacob Klein, Lamentations – Introduction and Commentary (Tel Aviv, Jerusalem, 2017)
However, his further reading of the word ‘איבנה’ is forced. 19 Maarav 21/1-2 (2017), pp. 57-69. 1 ;76-37 'מע ,)1989( 52 הרדתק "םילשוריב םוניה ףתכמ ףסכ תויחול לע םינהכה תכרב" ,יאקרב לאירבג Gabriel Judges and its Implications for the History of the Alphabet,” Tel Aviv, 4, (1977), pp. 14-27; idem, “The
(Hebrew); Joshua Berman, Lamentations (NCBC; Cambridge: Cambridge University Press, 2023),
Aaron Demsky, "The Interface of Oral and Written Traditions in Ancient Israel: The Case of the
Abecedaries", in C. Rico and C. Attucci (eds.), Origins of the Alphabet. Proceedings of the First Polis Barkay, “The Priestly Benedictions on Silver Plaques from Ketef Hinnom in Jerusalem”, Tel Aviv 19/2 ‘Izbet Sartah Ostracon - Ten Years Later”, in: Israel Finkelstein, ed. ‘Izbet Sartah. An Early Iron Age
27
especially pp. 1-7 for an overview of the genre of lamentations.

33
;229 'מע )1993( םישוריפו םינויע הכימ רפס ,ןוגרו לאומש Moshe Greenberg, Ezekiel 1-20 (Garden City,
Gen 9:6 - ךֵפָּשי וֹמָּד םָּדאָָּב םָּדאָָּה םַד ךְֵפשׁ on this literary phenomenon see Wilfred G.E Watson, “Chiastic
ֹ
17 26 See already Azriel Rosenfield, 96 'מע )1992( 110 יניס "ה קרפ הכיאב ןוכיטסורקא", cited by Phillipe (1992), pp 139-194; idem et al. “The Amulets from Ketef Hinnom: A New Edition and Evaluation,” Site (BAR International Series 299). (Oxford, 1986), pp 186-197.
Meir Bar-Ilan, Jewish Women, ch. 3, where he argues that chs. 1 and 2 were composed by a woman.
Institute Interdisciplinary Conference (2015, Oxford: Oxford Scholars Press, pp.17-47.
1983), p. 69. Patterns in Biblical Hebrew Poetry”, in John W. Welch (ed) Chiasmus in antiquity, Provo, Utah (1981),
Guillaume, "Lamentations 5: the Seventh Acrostic," Journal of Hebrew Scriptures 9 (2009), p 4. 20 32 Joshua Berman, “Criteria for Establishing Chiastic Structure: Lamentations 1 and 2 as Test Cases”, BASOR 334 (2004), pp. 41-71. See also Aaron Demsky, Literacy in Ancient Israel (Jerusalem’ 2012), 3 Joseph Naveh, “Some Considerations on the Ostracon from 'Izbet Sarta”, IEJ 28, (1978) pp. 31-35,
For ancient Mesopotamia, compare Jerrold S. Cooper, “Genre, Gender and the Sumerian
Johan Renkema, “The Literary Structure of Lamentations (I) and (II)”, in W. van der Meer and J.C.
pp 118-169.
28
Albert Condamin, “Symmetrical Repetitions in Lamentation Chapters 1-2”, Journal of Theological
Lamentations,” JCS 58 (2006), pp 39-57. Maarav 21/1-2 (2017), pp. 57-69. pp, 223-224 (Hebrew), where I suggest that these inscribed items reflect the power of writing to free esp. p. 33; Benjamin Sass, The Alphabet at the Turn of the Millennium (Tel Aviv, 2005).
de Moor (eds.) The Structural Analysis of Biblical and Canaanite Poetry (Shefield, 1988), pp. 294-396.
Studies 7 (1905), pp. 137-140.
However, his further reading of the word ‘איבנה’ is forced.
Adele Berlin, Lamentations –A Commentary (Louisville, London, 2002), p. 6. See also Delbert R.
34
18 Francis Landy, in Robert Alter and Frank Kermode (eds), The Literary Guide to the Bible (London, 21 Meir Weiss “On Megillat ‘Eichah”, Ture Yeshurun 1/3 (Jerusalem, 1966), pp 11-16 (Hebrew); Adele the oral blessing from its cultic setting and make it the possession of the individual Judean. See also 4 The order has been identified in different versions of ancient texts, see the Septuagint of Prov 31:25-
29
27 Renkema, op.cit., pp. 296-297; 307-309.
33 Hillers, Lamentations Anchor Bible (Garden City, 1992), p. 29: “unconvincing and strained”.
ֹ

Gen 9:6 - ךֵפָּשי וֹמָּד םָּדאָָּב םָּדאָָּה םַד ךְֵפשׁ on this literary phenomenon see Wilfred G.E Watson, “Chiastic
;229 'מע )1993( םישוריפו םינויע הכימ רפס ,ןוגרו לאומש Moshe Greenberg, Ezekiel 1-20 (Garden City,
”
1997), pp. 329-334. Berlin, Lamentations –A Commentary (Louisville, London, 2002), pp. 4-6; Moshe David Cassuto, “The Meir Bar-Ilan .לארשי ינב לע ימש תא ומשו " HUCA 60 (1989), pp 19-31 (Hebrew).
35
Meir Weiss, “`Al megilat Eichah”, Turei Yeshurun 1 (1976), pp. 11-16 (Hebrew).
30
Jacob Klein, Lamentations – Introduction and Commentary (Tel Aviv, Jerusalem, 2017), p. 27
1983), p. 69. Patterns in Biblical Hebrew Poetry”, in John W. Welch (ed) Chiasmus in antiquity, Provo, Utah (1981), 26.
31
pp 118-169.
28 Yehiel Z. Moscovitz, Eichah, Hamesh Megilot (Jerusalem, 1990), pp. 7-8 (Hebrew). (Hebrew).
Albert Condamin, “Symmetrical Repetitions in Lamentation Chapters 1-2”, Journal of Theological
Studies 7 (1905), pp. 137-140. 34 Adele Berlin, Lamentations –A Commentary (Louisville, London, 2002), p. 6. See also Delbert R.

29 Renkema, op.cit., pp. 296-297; 307-309. Hillers, Lamentations Anchor Bible (Garden City, 1992), p. 29: “unconvincing and strained”.
38 43 34
30 Meir Weiss, “`Al megilat Eichah”, Turei Yeshurun 1 (1976), pp. 11-16 (Hebrew). 35 Jacob Klein, Lamentations – Introduction and Commentary (Tel Aviv, Jerusalem, 2017), p. 27
31 Yehiel Z. Moscovitz, Eichah, Hamesh Megilot (Jerusalem, 1990), pp. 7-8 (Hebrew). (Hebrew).