The Land of Judah

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The Sequential Redemption of Judah and Israel

COMMENTARY

The return of the Jewish exiles and the coming of the Messiah are central themes in Jewish eschatology and hope for redemption. Ezra ben Shlomo of Gerona, a 12th-century Jewish mystic, offers a Kabbalistic interpretation of the sequential and distinct process of redemption and the roles of two Messiahs.

Those who first went forth into exile will be the first to return. Some time later, the children of Judah will return. So Isaiah prophesied when he said: “In that day my Lord will apply His hand a second time to redeem the other part of His people from Assyria—as also from Egypt, Pathos, Nubia, Elam, Shinar, Hamath, and the coastlands” [Isa. 11:11]. The verse specifies “a second time,” for the redemption of the ten tribes will come first. And thus “the other part of His people” who will have remained in Assyria…

Ezra ben Solomon on Song of Songs 8:13:3

Judah's Divine Mandate

TANAKH

The divine mandate and immediate deliverance of the land into the hands of the tribe of Judah highlight the unique role and favor bestowed upon them by God. The Book of Judges describes the period after Joshua’s leadership, focusing on cycles of sin, oppression, repentance, and redemption through divinely appointed leaders.

GOD replied, “Let [the tribe of] Judah go up. I now deliver the land into their hands.”

Judges 1:2

Philistine Rule in Judah

COMMENTARY

The Philistines' control over Judah, including a governor in Bethlehem, highlights the significant challenges David faced after Saul's death. Rabbi Adin Steinsaltz's modern translation and commentary on the Hebrew Bible provides historical context for David's rise to power and his strategic positioning against the Philistines.

David was then in the stronghold, the rock adjacent to the cave of Adulam, and a Philistine garrison was then in Bethlehem. After the defeat of Israel at Gilboa, and Saul’s death, the Philistines extended their rule into the land of Judah. Therefore, a Philistine governor ruled the city of Bethlehem and its environs, and a garrison defended it.

Steinsaltz on I Chronicles 11:16

David's Path to Kingship

SECOND TEMPLE

David's rise to power and his strategic diplomacy are pivotal moments in Jewish history. Josephus, a 1st-century Jewish historian, provides a detailed account of David's transition to kingship and his establishment in Hebron.

2. Now when David had paid these honors to the king, he left off his mourning, and inquired of God by the prophet which of the cities of the tribe of Judah he would bestow upon him to dwell in; who answered that he bestowed upon him Hebron. So he left Ziklag, and came to Hebron, and took with him his wives, who were in number two, and his armed men; whereupon all the people of the forementioned tribe came to him, and ordained him their king. But when he heard that the inhabitants of Jabesh-gilead had buried Saul and his sons [honorably], he sent to them and commended them…

The Antiquities of the Jews 7:1:2

Hebron's Unique Allocation

TALMUD

The allocation of Hebron shows the distinction between its suburbs given to Caleb and the city itself being designated as a city of priests. The Gemara in Tractate Makkot clarifies the allocation of Hebron, distinguishing between its suburbs and the city proper.

The Gemara asks: And is Hebron a city of refuge? But isn’t it written: “And they gave Hebron to Caleb, as Moses had spoken” (Judges 1:20)? This indicates that Hebron belonged to Caleb from the tribe of Judah, and it was not a Levite city. Abaye said: Its suburbs [parvadaha] were given to Caleb; the city itself was a city of priests, as it is written in the context of the distribution of the Levite cities: “And they gave them Kiryat Arba…which is Hebron…and the field of the city and its courtyards they gave to Caleb, son of Jephunneh” (Joshua 21:11–12).

Makkot 10a:5

The Last Strongholds of Judah

TANAKH

The strategic military significance of Lachish and Azekah as the last fortified towns of Judah during the Babylonian siege highlights the intense struggle and the critical moments before the fall of Jerusalem. The Book of Jeremiah, a prophetic text from the period leading up to the First Temple’s destruction, provides a vivid account of the Babylonian siege and the last strongholds of Judah.

when the army of the king of Babylon was waging war against Jerusalem and against the remaining towns of Judah—against Lachish and Azekah, for they were the only fortified towns of Judah that were left.

Jeremiah 34:7

The Siege of Jerusalem

TANAKH

The Assyrian threat to Judah during King Hezekiah's reign is a pivotal moment in Jewish history, showcasing the resilience and faith of the people of Jerusalem. II Chronicles recounts the dramatic events of King Sennacherib's campaign against Jerusalem, providing a detailed narrative of the Assyrian siege and the messages sent to demoralize the people of Judah.

Afterward, King Sennacherib of Assyria sent his officers to Jerusalem—he and all his staff being at Lachish—with this message to King Hezekiah of Judah and to all the people of Judah who were in Jerusalem:

II Chronicles 32:9

Rebuke and Hope in Isaiah's Prophecies

COMMENTARY

Isaiah's prophecies offer both rebuke for the people's sins and messages of hope for the future, making them relevant for understanding the dual nature of divine communication. Isaac Abarbanel, a 15th-century Jewish commentator, provides historical and theological insights into Isaiah's prophecies during the reigns of Ahaz and Hezekiah.

Overall, the purpose of this prophecy is to rebuke the people of Judah and Jerusalem for their wickedness and encourage them to repent to avoid the exile and destruction that will come upon them. The prophecy also contains messages of comfort and hope for the future, including during the reigns of Ahaz and Hezekiah. This will be further explained in the interpretation of the verses.

Abarbanel on Isaiah 1:1:10

The Eternal Habitation of Judah and Jerusalem

TANAKH

The prophet Joel emphasizes the eternal habitation and continuity of Judah and Jerusalem. The book of Joel, one of the Minor Prophets, describes a future where Judah and Jerusalem will be inhabited forever, highlighting their enduring presence.

But Judah shall be inhabited forever,
And Jerusalem throughout the ages.

Joel 4:20

The Southern Kingdom of Israel

COMMENTARY

The Kingdom of Judah, ruled by the Davidic dynasty, played a crucial role in the history of the Jewish people. This text notes the formation and governance of the Southern Kingdom of Israel, known as Malkhut Yehudah, by the Davidic dynasty in Jerusalem, mentioning its being composed of the tribes of Judah and Benjamin.

Malkhut Yehudah Southern kingdom of Israel, formed in the wake of the monarchial split in Israel, ruled by the Davidic dynasty based in Jerusalem from around 930 BCE to 586 BCE. Includes tribes of Judah and Benjamin.

Tribal Lands, Glossary of Commonly Used Terms 7

The Boundaries of Judah

COMMENTARY

Understanding the geographical boundaries of Judah provides insight into the historical and biblical significance of this territory. Rashi, the renowned 11th-century French biblical commentator, offers a description of the borders of Judah, extending from the Great Sea in the west to the eastern boundary, covering the entire length of Eretz Yisroel.

Extended. The end of the border was at the Great Sea, which is the western border of all of Eretz Yisroel. Thus the boundary of Yehudah occupies the entire length of Eretz Yisroel from east to west and is located in the south of Eretz Yisroel.

Rashi on Joshua 15:4:1

Judean Desert, Boris Carmi 1953, Meitar Collection, The Pritzker Family National Photography Collection, The National Library of Israel.

Placesמקומות ואתרים

Edom

Tent of Meeting (Ohel Moed)

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