Prof. Marc Zvi Brettler is Bernice & Morton Lerner Distinguished Professor of Judaic Studies at Duke University, and Dora Golding Professor of Biblical Studies (Emeritus) at Brandeis University. He is author of many books and articles, including How to Read the Jewish Bible (also published in Hebrew), co-editor of The Jewish Study Bible and The Jewish Annotated New Testament (with Amy-Jill Levine), and co-author of The Bible and the Believer (with Peter Enns and Daniel J. Harrington), and The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently (with Amy-Jill Levine). Brettler is a cofounder of TheTorah.com.
Last Updated
June 2, 2023
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Does God always accept repentance? Is God’s mercy a good quality? Does God really forgive Nineveh? By appending Micah 7:18–20 to the end of Jonah, it is as if Jonah is finally accepting the goodness of God’s mercy.
Does God always accept repentance? Is God’s mercy a good quality? Does God really forgive Nineveh? By appending Micah 7:18–20 to the end of Jonah, it is as if Jonah is finally accepting the goodness of God’s mercy.
In a 1927 speech at the inauguration of the Hebrew University’s Institute for Jewish Studies, Dr. Rabbi Felix Perles called on Jewish scholars to be on the forefront of critical Bible study. He compares this effort to how Maimonides, even though he was accused of abrogating the Torah, incorporated philosophical study into Judaism.
In a 1927 speech at the inauguration of the Hebrew University’s Institute for Jewish Studies, Dr. Rabbi Felix Perles called on Jewish scholars to be on the forefront of critical Bible study. He compares this effort to how Maimonides, even though he was accused of abrogating the Torah, incorporated philosophical study into Judaism.
The Hebrew term for the Decalogue is עֲשֶׂרֶת הַדְּבָרִים aseret hadevarim. The word דבר davar is one of the most common nouns in biblical Hebrew, and can mean “word,” “thing,” “statement,” and even “commandment.” What does it mean in this context?
The Hebrew term for the Decalogue is עֲשֶׂרֶת הַדְּבָרִים aseret hadevarim. The word דבר davar is one of the most common nouns in biblical Hebrew, and can mean “word,” “thing,” “statement,” and even “commandment.” What does it mean in this context?
The woman in Song of Songs wishes to know where her lover will be, asking: “Why should I be like an ʿōṭǝyâ (כְּעֹטְיָה).” Translators struggle with this phrase, and suggest meanings as disparate as “be veiled like a prostitute,” “be as a wanderer,” or even “pick at my nits.” How do scholars use ancient translation, cognate words, and content to translate a word in the Bible whose meaning is so obscure?
The woman in Song of Songs wishes to know where her lover will be, asking: “Why should I be like an ʿōṭǝyâ (כְּעֹטְיָה).” Translators struggle with this phrase, and suggest meanings as disparate as “be veiled like a prostitute,” “be as a wanderer,” or even “pick at my nits.” How do scholars use ancient translation, cognate words, and content to translate a word in the Bible whose meaning is so obscure?
“Gods of masekhah you shall not make for yourself,” Exodus 34:17 - When the northerners and southerners debated the legitimacy of masks.
“Gods of masekhah you shall not make for yourself,” Exodus 34:17 - When the northerners and southerners debated the legitimacy of masks.
Using biblical quotes, imagery, and rhetorical devices, Martin Luther King Jr. envisions the hopeful future of African American people in the United States in the voice of a biblical prophet.
Using biblical quotes, imagery, and rhetorical devices, Martin Luther King Jr. envisions the hopeful future of African American people in the United States in the voice of a biblical prophet.
Blood has a significant role in many biblical stories and rituals, most prominently in the atonement sacrifices of Leviticus. With the destruction of the Temple and the loss of sacrifices, Judaism and Christianity took very different paths to achieving atonement.
Blood has a significant role in many biblical stories and rituals, most prominently in the atonement sacrifices of Leviticus. With the destruction of the Temple and the loss of sacrifices, Judaism and Christianity took very different paths to achieving atonement.
Psalm 116:15 declares the death of the righteous to be yaqar, often translated as “precious,” to God. To avoid this message some scholars reinterpret the word yaqar to mean “difficult” or “grievous,” but a better solution is available.
Psalm 116:15 declares the death of the righteous to be yaqar, often translated as “precious,” to God. To avoid this message some scholars reinterpret the word yaqar to mean “difficult” or “grievous,” but a better solution is available.
YHWH declares to the Davidic king, “You are my son; today I have begotten you” (Psalm 2:7). For the New Testament, this verse is a prooftext for Jesus’s divinity, but what did it mean in its original context, and how did Jewish interpreters understand it?
YHWH declares to the Davidic king, “You are my son; today I have begotten you” (Psalm 2:7). For the New Testament, this verse is a prooftext for Jesus’s divinity, but what did it mean in its original context, and how did Jewish interpreters understand it?
Rabbi Dr. Louis Jacobs, voted “the greatest British Jew,” is best-known for his 1957 book that denied traditional notions of Torah min HaShamayim, the divine origin of the Torah. The resulting controversy still reverberates today.
Rabbi Dr. Louis Jacobs, voted “the greatest British Jew,” is best-known for his 1957 book that denied traditional notions of Torah min HaShamayim, the divine origin of the Torah. The resulting controversy still reverberates today.
Short does not mean simple: Psalm 117 is one of the more difficult psalms. It is only two verses long and exhorts non-Israelites to praise YHWH. Why would such a psalm be written? A look at the worldview of the exilic prophet Deutero-Isaiah provides one answer, while reading this psalm together with the beginning of Psalm 118 provides another.
Short does not mean simple: Psalm 117 is one of the more difficult psalms. It is only two verses long and exhorts non-Israelites to praise YHWH. Why would such a psalm be written? A look at the worldview of the exilic prophet Deutero-Isaiah provides one answer, while reading this psalm together with the beginning of Psalm 118 provides another.
Psalm 114, a late psalm, is exceptional in its structure and content. These tightly structured eight verses, which reflect several non-Torah traditions, use Egypt symbolically, to encourage the exiles to return from Babylonia.
Psalm 114, a late psalm, is exceptional in its structure and content. These tightly structured eight verses, which reflect several non-Torah traditions, use Egypt symbolically, to encourage the exiles to return from Babylonia.
The liturgical compilation Hallel (“praise”) opens with Psalm 113. Originally, this psalm was recited by women who gave birth after being barren, reminiscent of the song of Channah in 1 Samuel 2. A close look, however, suggests that its opening verses are a later supplement meant to introduce the larger Hallel collection.
The liturgical compilation Hallel (“praise”) opens with Psalm 113. Originally, this psalm was recited by women who gave birth after being barren, reminiscent of the song of Channah in 1 Samuel 2. A close look, however, suggests that its opening verses are a later supplement meant to introduce the larger Hallel collection.
The haftarah (prophetic reading) for the first day of Rosh Hashanah features Channah's two prayers. In the second prayer, she thanks God for the birth of Samuel by reciting a ready made royal hymn about defeating one's enemies, hardly relevant to her situation. Why does the Bible choose such a prayer and how might this help us better understand prayer in the context of the contemporary Rosh Hashanah?
The haftarah (prophetic reading) for the first day of Rosh Hashanah features Channah's two prayers. In the second prayer, she thanks God for the birth of Samuel by reciting a ready made royal hymn about defeating one's enemies, hardly relevant to her situation. Why does the Bible choose such a prayer and how might this help us better understand prayer in the context of the contemporary Rosh Hashanah?
What is the gender of the God of creation? Of YHWH in general?
What is the gender of the God of creation? Of YHWH in general?
A Biography by Prof. Marc Zvi Brettler, and Eulogy (delivered at the funeral) by Prof. Lawrence Schiffman.
A Biography by Prof. Marc Zvi Brettler, and Eulogy (delivered at the funeral) by Prof. Lawrence Schiffman.
The second paragraph of Shema (Deuteronomy 11:13-21) has significant overlaps with the first (Deuteronomy 6:4-9), including some identical phrases and core concepts. It was likely written as a later elaboration of the first, a process that may reflect the earliest stages of the Shema becoming a central text.
The second paragraph of Shema (Deuteronomy 11:13-21) has significant overlaps with the first (Deuteronomy 6:4-9), including some identical phrases and core concepts. It was likely written as a later elaboration of the first, a process that may reflect the earliest stages of the Shema becoming a central text.
Do we really want God to remember all that we did?
Do we really want God to remember all that we did?
A Historical-Critical Reading
A Historical-Critical Reading
Does the Torah end with Deuteronomy or Joshua? The answer depends on whether we view the Torah as a law collection or as a narrative about a promise fulfilled.
Does the Torah end with Deuteronomy or Joshua? The answer depends on whether we view the Torah as a law collection or as a narrative about a promise fulfilled.
The Book of Exodus begins with an accounting of the members of Jacob's family who went with him to Egypt. Our Torah, the Masoretic Text, lists 70 people. Dead Sea Scroll manuscript 4QExb, however, records 75 people. How do we account for this and other differences between the texts?
The Book of Exodus begins with an accounting of the members of Jacob's family who went with him to Egypt. Our Torah, the Masoretic Text, lists 70 people. Dead Sea Scroll manuscript 4QExb, however, records 75 people. How do we account for this and other differences between the texts?
An inductive approach.
An inductive approach.
“Let him kiss me with the kisses of his mouth, for your love is better than wine” (Song 1:2). The Song of Songs opens with this sudden shift in person, an ungrammatical syntactic substitution called enallage. How common is this literary device, and why is it used?
“Let him kiss me with the kisses of his mouth, for your love is better than wine” (Song 1:2). The Song of Songs opens with this sudden shift in person, an ungrammatical syntactic substitution called enallage. How common is this literary device, and why is it used?
The approaches in Lamentations
The approaches in Lamentations
Samson’s birth story deprecates Samson’s father, Manoah; this serves to highlight the identity of his real father: The angel of YHWH did more than announce Samson’s birth to Manoah’s wife.
Samson’s birth story deprecates Samson’s father, Manoah; this serves to highlight the identity of his real father: The angel of YHWH did more than announce Samson’s birth to Manoah’s wife.
מזמור שיר חנכת הבית לדוד, “A song of the dedication of the Temple of David”
מזמור שיר חנכת הבית לדוד, “A song of the dedication of the Temple of David”
What kind of king?
What kind of king?
Surprising misconceptions and ambiguities about God’s central and unmediated revelation
Surprising misconceptions and ambiguities about God’s central and unmediated revelation
One of the main themes in the Book of Esther is the death of Haman, the descendent of Agag, last king of Amalek, at the hands of Mordecai and Esther, Benjaminites from the family of King Saul. Is this just a coincidence?
One of the main themes in the Book of Esther is the death of Haman, the descendent of Agag, last king of Amalek, at the hands of Mordecai and Esther, Benjaminites from the family of King Saul. Is this just a coincidence?
Leviticus 26 and Deuteronomy 28 are often lumped together, as the two great curses, but their careful comparison reveals some fundamental and surprising differences.
Leviticus 26 and Deuteronomy 28 are often lumped together, as the two great curses, but their careful comparison reveals some fundamental and surprising differences.
The two creation stories of Genesis, chapters 1 and 2-3 (P and J) introduce two long narratives which continue throughout much of the Torah. Each is working with a different conception of the creator—a rather human-like God versus a majestic and distant deity.
The two creation stories of Genesis, chapters 1 and 2-3 (P and J) introduce two long narratives which continue throughout much of the Torah. Each is working with a different conception of the creator—a rather human-like God versus a majestic and distant deity.
Illustrations From Parashat Ekev
Illustrations From Parashat Ekev
Deuteronomy 28 imagines the possibility of Israel disappearing, and eventually assimilating into the nations where it is exiled. Deuteronomy 30:1-10, however, predicts Israel’s future repentance and consequent restoration.
Deuteronomy 28 imagines the possibility of Israel disappearing, and eventually assimilating into the nations where it is exiled. Deuteronomy 30:1-10, however, predicts Israel’s future repentance and consequent restoration.
