Prof. Hagith Sivan is Professor Emerita of History in the University of Kansas’ Center for Global and International Studies. She holds a Ph.D. from Columbia University, and among her many books are, Jewish Childhood in the Roman World (2018), Galla Placidia: The Last Roman Empress (2011), Between Woman, Man and God: A New Interpretation of the Ten Commandments (2004), and Dinah‘s Daughters: Gender and Judaism from the Hebrew Bible To Late Antiquity (Philadephia 2002).
Last Updated
September 19, 2019
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Israelite women are conspicuously absent from the Decalogue’s Shabbat law. Three stories in the Prophets featuring female characters—Rahab the prostitute, the great woman of Shunem, and Queen Athaliah—each tie to Shabbat in some unconventional way.
Israelite women are conspicuously absent from the Decalogue’s Shabbat law. Three stories in the Prophets featuring female characters—Rahab the prostitute, the great woman of Shunem, and Queen Athaliah—each tie to Shabbat in some unconventional way.
Rachel weeps over her exiled descendants and God hears her plea (Jeremiah 31:14–16). Expanding on this passage, the rabbis in Midrash Eichah Rabbah envision Jeremiah awakening the patriarchs and Moses to plead with God to have mercy on Israel. Upon their failure to move God, the matriarch Rachel intervenes successfully.
Rachel weeps over her exiled descendants and God hears her plea (Jeremiah 31:14–16). Expanding on this passage, the rabbis in Midrash Eichah Rabbah envision Jeremiah awakening the patriarchs and Moses to plead with God to have mercy on Israel. Upon their failure to move God, the matriarch Rachel intervenes successfully.
The western wall of the ancient synagogue in Dura Europos (245 C.E.) is covered with a series of wall paintings depicting the story of Moses. What can we learn by a close reading of these panels?
The western wall of the ancient synagogue in Dura Europos (245 C.E.) is covered with a series of wall paintings depicting the story of Moses. What can we learn by a close reading of these panels?
