Shawna Dolansky

The two creation stories in Genesis (1 and 2–3), and the hidden creation account in Psalms and the Prophets, can be read without their ancient Near Eastern context. But to understand what the biblical authors are responding to, revising, and arguing against, we need to read them alongside four Mesopotamian stories—Atrahasis (ca. 1700 B.C.E.), Enuma Elish (late 2nd millennium B.C.E.), Adapa (early 2nd millennium B.C.E.), and the Epic of Gilgamesh (2nd millennium B.C.E.)—along with the Canaanite Baal Cycle (14th–13th century B.C.E.).

Egyptian and Mesopotamian abortion-inducing recipes attest to the practice of abortion in the ancient Near East. While the Middle Assyrian Laws prohibit the practice, the Torah offers no ruling. Nevertheless, throughout the Bible, expressions like נִשְׁמַת חַיִּים, “the breath of life” (Genesis 2:7), imply that life begins at first breath.

The vows of maiden daughters and wives are subject to veto by the woman’s father or husband. What does this say about the status of women in ancient Israel?

Why was the priestly benediction placed together with the laws of nazir and the laws of sotah? 

Is the Torah concerned about Dinah's consent? Why is Dinah not given a voice in the story?

Reading the Torah portion Acharei Mot, “After the Death,” as an opportunity for infusing life into the biblical text.