Perek Yomi - Nehemiah

by Doctor Morton K. Siegel

A reading of Nehemiah without the backdrop of the Babylonian exile would be difficult reading indeed. The volume itself, irrespective of the question of authorship, begins rather abruptly and as the chapters wend their way, the relationship of this material to the text of Ezra raises any number of questions.

However, the basic message of the text is consistent with that of Ezra. And when one turns to Chronicles, it will be clear that it is consistent with the approach of that particular text as well.

That basic message has to do with the importance of religious living and the centrality of the worship center (the Temple) in Jerusalem. This emphasis is particularly apparent in connection with the legislation having to do with marriages and the mandate to marry only "within the faith". The reader will determine for himself or herself if the specific legislation was "harsh" or an essential discipline to assure the continuity of Jewishness from the genealogical point of view.

As an ancillary aspect, the book stresses the need to provide for economic well being and for security. What is absent is the aspiration for independent political existence and the acceptance of the community in Israel under the aegis of foreign control but with a good deal of sovereignty and, most particularly, in the area of religious living.

The ending of Nehemiah is as abrupt as its beginning, attesting to the fact that it is part of a trilogy as noted: Ezra preceding (or, according to some scholars, following) and Chronicles.

Chapter 1

Is there identification of Nehemiah in terms of his role in the Jewish community of the exile or in the government of Persia?
In verse 2, are those who come to Nehemiah from the exile or have they returned from Judah?
From verse 2 does it appear that there was any earlier return or is the reference to "the remnant" an indication that only those who were not taken in exile were in Israel - and if so, would this appear to be contradictory to Ezra or, perhaps, while in the Bible following Ezra, historically to precede?
What was the condition of the Jews (verse 3)?
Is the phrase "Elohey Hashama'yim" to be found frequently or at all in earlier text?
In verse 6, what two thoughts are wedded together regarding the purpose of the tefillah?
In verses 8 and 9, what volume of the Torah does the text seem to be quoting?
Who is "that man" referred to in verse 11?
The end of verse 10 translates as "I was the king's cup bearer at the time". What time?

Chapter 2

How does Nehemiah – without speaking – communicate his mood to the king and why would he want to communicate it?
Does the king appear to be insightful (verse 2)?
What does Nehemiah reply (verse 3)?
What is Nehemiah's request of the king?
What reason might there be for mentioning in verse 6 that "the consort is seated at his side"?
Nehemiah requests certain letters (authorizations) from the king, for what purpose?
In addition to the letters, what "material" protection is provided Nehemiah?
In all of this exchange with the king, what name does not surface specifically or even by implication?
What purpose would Nehemiah have had for making a "survey" of the Jerusalem area by night?
Again, where Ezra in all of this narrative?
What opposition is forthcoming to the rebuilding of the walls and other portions of Jerusalem?
Of what do the Jewish detractors accuse Nehemiah?

Chapter 3

In this entire chapter, is any time element set forth in the rebuilding which transpired?
In reading the names, do any of them appear to be quite different than the names encountered in the five books and in the prophets, and would this show the impact of the Babylonian exile?
What is unusual about verse 12?
Is there indication that those who did the work did so with their own resources or that, possibly, they were reimbursed for whatever outlay was necessary?
And, according to verse 22, were the Kohanim actively involved?
In verse 26, with the reference to "the temple servants," what might their role have been?
In the concluding portions of the chapter, what is the reaction of the Jewish detractors (verse 33 et seq.)?
Who is it that is speaking in verses 36 and 37?
According to verse 38, would the wall as developed be sufficient for "protective purposes"? Is there any indication as to what its full height had been?

Chapter 4

The work of rebuilding having proceeded, what plans did the enemies now project?
According to verse 3, what was the response/protective measure undertaken?
However, what final protective measures did Nehemiah call for (verses 7 – 8)?
What three points are mentioned in the "exhortation" – verse 8?
How did Nehemiah divide his forces to assure protection?
Would it appear that these measures were successful – does the chapter give any "final indication"?

Chapter 5

What type of economic condition is described in verses 1 through 4?
What is the "internal complaint" (Jew to Jew) which is set forth in verse 5?
Do these verses indicate that many were sold into bondage because of debt?
What is Nehemiah's course of action?
Do the "more affluent" accept Nehemiah's mandate (verse 12)?
What is the significance of the statement that "we never ate of the governor's food allowance" – and, if so, what became of it?
The text (verse 15) refers to former governors – accordingly, what was Nehemiah's "official position"?
Would Nehemiah's observation in verse 19 seem to imply that all were grateful – or that there were some "critics"?
As of the end of chapter 5 does it appear that the two major problems of security and economic privation, while not fully solved, were moving towards resolution?

Chapter 6

Why was Nehemiah reluctant to "meet" with Sanballat and others of his ilk?
What accusation did the Sanballat group indicate would be made to the Persian ruler – and how did it personally involve Nehemiah?
What advice (verse 10) was given to Nehemiah by one of his supporters (Shemaiah)?
According to verse 11, although appearing to be a "prophet," actually Shemaiah was an agent of whom?
In verse 14, are the "deeds" against the prophetess and "other prophets" specified? But can one assume that they were violence and other similar actions?
According to verse 15, was the wall finished before or after Rosh Hashanah – and what "report" was circulated as a result?
From 17 et seq., would it appear that there were some (if not many) who were identified with, and/or agents of, Sanballat and his minions?
And, if so, from what strata of the population did they seem to derive?
Was there some family relationship which (partly) explains this support?

Chapter 7

According to this chapter, who were the "chief staff executives" of Nehemiah?
How would one understand the phrase that "he was a more trustworthy and God fearing man than most"; is this damning with faint praise?
Although the walls were rebuilt, was Jerusalem (according to this text) well populated at this time?
According to the verses which follow, is the list set down the same as, partly identical with, substantially different from that which appears in chapter 2 of Ezra?
Is there any reference to Ezra in this listing (see, especially, verse 7)?
According verses 39 through 43, the number of Kohanim was far greater than that of the Levites; what may explain this substantial difference?
Verses 63 and 64 have an interesting reference to genealogy and to validating who was a Kohen. If the record was not to be found, what was the consequence?
And, why might they then be readmitted to the priesthood if "a priest with Urimand Thummim should appear"? How would this enable a "determination"?
According to verse 72 did the returnees (some 45,000) settle in one area or scatter, largely, in the cities and towns from which they had come or their families had come years before?

Chapter 8

What is the seventh month?
Why would Ezra (apparently mentioned here for the first time) as a "scribe" be called upon to read the "Book of Torat Moshe" and not any of the Kohanim or Nehemiah?
In verse 2 Ezra is referred to as a "Kohen" – is this documented in any other source?
According to verse 4, was the reading simply a "reading" or was there was a ceremonial and official aspect to it?
Who served as the interpreters of the text to the people?
According to verse 9, "this day" – Rosh Hashanah - was not only a unique day but one on which there was to be no mourning; why was there a sadness, in any event?
Did the people eventually come to a joyous appreciation of the day (verse 12)?
Based upon verses 13 through 15, had there been some "forgetting" of Sukkot?
And, specifically, in verse 17, would the "forgetting" seem to have been of very substantial duration?
Is there any reference in the text to the tenth day of the seventh month (now observed as Yom Kippur)?

Chapter 9

Why the mourning described in verse 1?
The Kohanim appear to be absent in the "blessing process." What might be the reason?
Where in the mourning tefillah do we find verses 6 et seq. with some variations in text?
In verse 17 is there a misprint – which is not discerned in the English translation? The Hebrew has "they determined to return to their work 'bemiryam'". Should it be "bemitzra'yim" (in Egypt)?
According to verse 26 in this precis of Biblical history, what was the cause of the downfall of Israel?
According to verse 33, the transgressions and rebellions of the people aside, what is the "posture" of Divinity?
What do verses 36 and 37 affirm as to the posture of the returned exiles?

Chapter 10

In "view of all this" – what is the "all this" (see Chapter IX)?
What is the essence of "the pledge" (verses 29 – et seq.)?
What specific mitzvot are emphasized in the pledge?
What obligations are undertaken?
In verse 37, how is bringing "the first born of our sons" to be understood?
What relationship between Kohen and Levite is specified in verse 39?
As to the concluding refrain, what appears to be of "priority importance"?
Does this pledge bind all of the people (verse 29)?

Chapter 11

Why would it be necessary to cast lots in order to determine who would dwell in Jerusalem; was it not a desirable location?
Were there those who "volunteered" to dwell in Jerusalem?
Which two "tribes" in particular (verse 4) had dwellers in Jerusalem?
According to verse 17, from what group did the leaders of tefillah derive?
What type of "royal order" might have been issued in connection with the daily duties of the singers?
Would the shifting of some of the Levites from Judah to Benjamin imply that this was necessary because of a lack of Levites in that grouping?

Chapter 12

Note: This chapter once again has a listing of those who "came up" from the exile. The listing deals primarily with the Kohanim and Leviim and, in some respects, differs from earlier listings appearing in both Ezra and Nehemiah.

In reading the various names of the Kohanim, would it appear that a substantial number were given names that might well have been current in Babylonia at that time?
According to verse 27, were there many Levites outside of Jerusalem?
Verse 31 shifts back to a personal narration; would the "I" be Nehemiah?
All of these arrangements had to do with the "dedication of the wall of Jerusalem". Given the circumstances, why would this have warranted a special and joyous ceremony?
According to verse 40, where did the various processions end?
Why the specific reference to "the women and children" in verse 43?
And if it is Nehemiah who is narrating, why the reference in the third person in verse 47?
Why would the Levites "make sacred contributions for the Aronites" (the Kohanim)?

Chapter 13

Based upon verses 1 and 2, to "this point" was the "exile community" populated by those who were not "purely" of Jewish descent?
And, if so, what was the course of action that was taken?
According to verse 6, was Nehemiah always in Jerusalem or did he, on occasion, return to Babylon?
What was the "outrage perpetrated by Eliashab" – and how did Nehemiah relate to it?
Based upon verses 10 and 11, were the arrangements effected at an earlier point "religiously" followed through in the temple?
Would the interpolation in verse 14 be that of Nehemiah?
According to verses 15 and 16 what was going on the Sabbath - and in Jerusalem?
To whom did Nehemiah turn for a corrective?
What action was taken in order to be sure that there would be no "commerce" in Jerusalem on the Sabbath (verses 19 – 22)?
The action taken by Nehemiah towards the inter-married is described in verses 23 through 28. Did it include expulsion?
Do we find any other reference to the "sin" of King Solomon other than in verse 26?
Would the conclusion of the volume seem to indicate that:
1. all is well with the returned exiles,
2. all is well with the Kohanim/temple,
3. "to be continued,"
4. – and/or all three?