Land of Israel Studies and Archaeology

Contemporary iconographic representations from the Biblical period in Judea and Israel are indeed rare. Those which we do have are the "Black Obelisk"-which depicts the meeting between Shalmanesser III, king of Assyria and Jehu, king of Israel (ca. 841 BCE); the "Lachish Panels" -which depict Sennacherib's siege and capture of the Judean city of Lachish and subsequently the Judean captives and deportees (in 701 BCE); and the Astartu Relief of Tiglath-Pileser III (ca. 735 BCE) -depicting the defeat of the Trans-Jordanian city of Ashtaroth and Assyrian soldiers driving out prisoners.

Modern-age fabrics and the garments manufactured from them are often blends of two or more fibers in various ratios, e.g. cotton, polyester and spandex. The selection of these fiber blends emanates from various considerations; such as factors of cost, production processes and enduser benefits. These mixture-fabrics can be produced by two methods: 1) union yarn -in which the different fibers are blended together before spinning or plying, and 2) union fabric -in which two yarns, each consisting of a single type of fiber, are woven together.

The Biblical term parokhet stands for the sacred artifact that serves various cultic functions in the Temple:
1) Decoration – composed of textures, colors and forms.
You shall make a curtain of blue, purple, and crimson wool yarns, and fine twisted linen; it shall have a design of cherubim worked into it (Exodus 26:31)
2) Partition – between different sacred precincts and in front of the Holy Ark.
…the curtain shall serve you as a partition between the Holy and the Holy of Holies (Ibid. 26:33)
Tell your brother Aaron that he is not to come at will into the Shrine behind the curtain. (Leviticus 16:2)
3) Screen, and covering for transport of the Ark in the travels of the Tabernacle – to obstruct viewing.
At the breaking of camp, Aaron and his sons shall go in and take down the screening curtain and cover the Ark of the Pact with it. (Numbers 4:5)
But let not [the Kohathites] go inside and witness the dismantling of the sanctuary, lest they die. (Ibid. 4:19)
4) A kind of altar – towards which sacrificial blood was sprayed.
…and the priest shall dip his finger in the blood and sprinkle of it seven times before the Lord, in front of the curtain. (Leviticus 4:17)

This presentation addresses the interface of material and spiritual culture from both theological and historical aspects. Initially, an overview of the parokhet’s functions will be offered, and subsequently terminology and its etymology will be examined. In addition, particular attention will be given to the textile construction and design of the parokhet.
Scripture and its classical and scholarly exegesis, relevant Talmudic literature and Josephus Flavius’ writings will be analyzed. All of these, in addition to comparisons and contrasts to ancient Mesopotamian and Egyptian temples, will offer new insights into this topic.

Selected bibliography
Bauckham R. 1996.  “Josephus’ Account on the Temple in Contra Apionem.” Feldman L. & Levison J. ed. Josephus’ Contra Apionem. Leiden. Brill. Pp. 327-347.
Gertner D. 2006. “The Veil of the Temple in History and Legend”. JETS 49/1 Pp. 97-114.
Haran M. 1978. Temples and Temple Service in Ancient Israel. Oxford
Keener C. 2012. “The Tabernacle and Contextual Worship”. The Asbury Journal 67/1:127-138.
Noam V. 2013. “Were the Sages familiar with the Writings of Josephus Flavius?”. Tarbiẓ 81. Pp. 395-367
Spero S. 2004. “From Tabernacle (Mishkan) and Temple (Mikdash) to Synagogue (Bet Keneset)” Tradition 38:3.
Zawadzki S. 2013, 2006. Garments of the Gods, Vols. 1, 2. Göttingen. Vandenhoeck & Ruprecht.