The Inn and The Orchard
The Eshel as a Symbol in Israelite Literature
From Hadesh Vol.1, Issue No. 6 - Ecology
By: Jacob Levin
Early in the Book of Genesis, there is an odd, seemingly superfluous statement made at the end of a confusing episode. After a long exchange between Abraham and Abimelech, the king of the Philistines, Genesis 21:33 states:
“And Abraham planted an eshel in Beersheba, and called there on the name of the LORD, the Everlasting God.”1
What is this eshel? Targum Onkelos and Ibn Ezra identify it as a tree.2 Due to linguistic evidence, scholars, academic and rabbinic alike, identify the tree as Tamarix aphylla.3
Tamarix aphylla, also known as Athel tamarisk, is the largest species of tamarisk. Its natural range is from Morocco to India, from Kenya to Turkey. It survives well in salty conditions; tamarisks are sometimes called “salt cedars” because their leaves exude a salty substance. At night, moisture in the air condenses on the salt, providing much needed water to the tree in arid climates. Its wood is sturdy and flame-resistant. Due to its size, it acts well as shelter from both wind and sun.
But why does the Torah spend precious words on Abraham planting a tree? Why does the type of tree matter? Onkelos thought a translation of “tree” was sufficient. And why is God referred to here as “the Everlasting God”?
The tamarisk was used in Israelite literature as a symbol of political legitimacy.
There was a popular, ancient poem called The Tamarisk and the Palm.4 It is in a genre known as disputation poetry, in which two objects debate each other as to which is better. Their titles are always the names of the two disputants: The Tamarisk and the Palm, The Hoe and the Plough, The Ox and the Horse, etc. The general structure for this genre is: (1) An introduction, giving context for what is being debated; (2) The disputation, composed of multiple arguments back and forth; and (3) An adjudication, in which an authority makes a final decision.
The introduction to The Tamarisk and the Palm includes a lengthy section discussing the origins of kingship, in which the first-ever king planted both a palm and a tamarisk. Thus, both the tamarisk and the palm were considered “kingly” trees in the Ancient Near East.
Even within the Tanakh, the eshel appears twice more, both in the context of kingship.
(1) “Now Saul was sitting in Gibeah, under the tamarisk-tree in Ramah, with his spear in his hand, and all his servants were standing about him.”5
The terms in Hebrew for “sitting” and “standing” in the verse have connotations of oaths and justice. Similar to how in English, in the “seat” of government, the judges “sit” in judgment, while the defendant “stands” trial. Additionally, there is a clear question: How could Saul be under a tree in Ramah if he’s in Gibeah? Both locations are distinct cities, as proven from the fact that Saul travelled from Gibeah to Ramah in search of his father’s donkeys. Rather, the mention of Ramah is not literal: it alludes to legitimacy from Samuel, who judged and prophesied in Ramah.
(2) “And they took their [Saul’s and his sons’] bones, and buried them under the tamarisk-tree in Jabesh, and fasted seven days.”6
After Saul’s defeat by the Philistines at Mt. Gilboa, the citizens of Jabesh-Gilead, whom Saul had saved and thus secured for himself the kingship, buried him in their city.
These two verses are interesting, in that they come towards the end of Saul’s reign. The first verse comes when David begins to contest Saul openly for the kingship, and the second is the conclusion of Saul’s reign, after his death. The two tamarisks in these two verses represent the two sources of Saul’s legitimacy as king. The tamarisk in Ramah refers to the fact that Samuel appointed him as king. It is fitting, therefore, that this source of legitimacy is alluded to near David’s rebellion, since David was also appointed by Samuel. The tamarisk in Jabesh refers to Saul’s victory in his first battle, which granted him legitimacy to rule. Therefore, he is buried beneath that tamarisk, after his final battle.7
Abraham planting a tamarisk establishes his political legitimacy. The first king in Mesopotamian mythology planted a tamarisk; the first king of Israel was associated with tamarisks; and Abraham planted a tamarisk, subtly announcing his kingship. Abraham invokes God with the appellation “the Everlasting God”, the only time in the whole Tanakh that phrase is used, implying that Abraham’s kingship will last forever, as God lasts forever.
Another meaning of “everlasting” is that any amount of time to wait is no matter. Abraham is certain that his kingship will be established, so he is patient, trusting God to give the entire land of the Philistines into his descendants’ hands. The tamarisk is especially fitting, as it is a resilient tree that produces salt, another symbol of longevity.
There is a seemingly alternative interpretation of what an eshel is. In Tractate Sotah 10a, R. Yehuda and R. Nehemya disagree as to what the eshel was. One says it was an orchard, and the other says it was an inn.8 These Tannaim are not saying that “eshel” does not mean “tamarisk”– they are explaining where Abraham’s political legitimacy came from.
If it was an inn, Abraham would have been providing lodging and food to travellers and the homeless. Abraham’s legitimacy came from his kindness and charity, interacting with common folk. This is similar to Michelle Bachelet, Gandhi, or Thurgood Marshall.
On the other hand, the orchard. The word for orchard is pardes, which is a common shorthand in Rabbinic literature for learning, especially esoteric subjects like Creation. This is because the word is an acronym for Peshat Remez Derash Sod, four methods of reading text.9 Abraham’s legitimacy, if the eshel was a pardes, came from teaching. Abraham established a house of learning, disseminating his ideas.
Both the inn and the orchard fit with Resh Laqish’s derasha, which immediately follows the two opinions in Sotah:
“Do not read this word literally as vayyikra, and he called, but rather as vayyakri, and he caused others to call. This teaches that Abraham, our forefather, caused the name of the Holy One, Blessed be He, to be called out in the mouth of all passersby. How so? After the guests of Abraham ate and drank, they arose to bless him. He said to them: But did you eat from what is mine? Rather, you ate from the food of the God of the world. Therefore, you should thank and praise and bless the One Who spoke and the world was created. In this way, Abraham caused everyone to call out to God.”10
If this is the inn, the first half is emphasized: The travellers ate and drank and were taught to thank God for the food. If this is the pardes, emphasize the second half: Abraham taught them about Creation, and they learned to call out to God.
The tamarisk, a resilient, regal tree, is a symbol in Israelite literature for political legitimacy and longevity. By planting a tamarisk, Abraham demonstrates his faith in God to establish an everlasting kingship over the land of Canaan, including the land of the Philistines, with whom he had major disputes. Abraham meanwhile takes action, creating his own political legitimacy through community service and/or ideological dissemination. So too, we should be patient and trust in God that He will establish our republic, while we make concerted efforts to enact His Will.
JPS 1917, except the non-translation of eshel
Onkelos and Ibn Ezra ad loc.
Michael Zohary, Plants of the Bible (Cambridge: Cambridge University Press, 1982), 115.
Wilfred G. Lambert, Babylonian Wisdom Literature (Oxford: Clarendon Press, 1960), 151–163.
Samuel 22:6. JPS 1917.
Samuel 31:13. JPS 1917.
If the Book of Samuel was written by Judahite scribes seeking to give legitimacy to David’s monarchy, this is exactly what would be expected. Both sources of Saul’s legitimacy are symbolically undermined at key turning points in the narrative.
Rashi quotes this passage, changing the names to the Amoraim Rav and Shmuel.
I suppose this article would be an exercise in Remez.
Koren translation.