Latest Essays

“The Lord visited Sarah” (Genesis 21:1) – When God (and his angels) appears to Abraham to announce the birth of Isaac, the text implies a hidden visit to Sarah. Does this mean, as both Philo and Paul claim, that Isaac was born from a divine conception?

Abraham purchases the cave of Machpelah for 400 silver shekels. Biblical phrases, archaeological finds, and chemical analysis come together to paint a portrait of how early trade using silver functioned before the invention of coins.

Paul, in the 1^st century C.E., allegorizes the expulsion of Hagar to argue that his rivals should be expelled from the church. Nahmanides, in the 13^th century, uses the same biblical story to explain why Jews of his day are persecuted. The assumption shared in both Judaism and Christianity: The Bible speaks to present-day circumstances.

Virtually all biblical scholars—even feminist biblical scholars—consider the Bible and ancient Israelite society patriarchal. But is that a valid designation?

In his account of Abraham’s life, the first-century thinker Philo of Alexandria skillfully interprets the bewildering details in the story of the war between the four and five kings. Understanding the tale on a literal and allegorical level, he offers intriguing suggestions about what motivates both powerful rulers and forces within the soul.

Whose knowledge is the most ancient? In the Hellenistic period, Egyptians and Babylonians, among others, debated the antiquity of their wisdom. Second Temple Jews claimed that their own knowledge dated from before the Flood. But how did it survive the destruction of the flood?

Unlike Adam, Noah is born like a regular human. Unlike Utnapishtim, the Mesopotamian flood hero, and Noah’s great-grandfather Enoch, Noah is mortal. In Second Temple times, new retellings of his story present Noah as something more than human, but in rabbinic tradition, the biblical image of the all too human Noah prevails.

The Garden of Eden story includes a lengthy introductory exposition (vv. 2:4b-3:1a), whose seemingly tangential details contrast the utopia of Eden with the dystopia of the real world.

Four Aramaic targumim (ancient translations) have God, and not just cherubim, taking up residence east of the garden. This is based on a slightly different vocalization of the Hebrew text, which is likely a more original reading than our current biblical text (MT).

The end of Deuteronomy recounts that at an age of one hundred and twenty Moses says he is no longer able/allowed to lead the people’s journey and will therefore not be carrying them on to cross the Jordan (Deuteronomy 31:2). According to other places in the Torah, however, Moses dies because of a sin – his or of the people.

Jesus is famously associated with the holiday of Passover. However, according to the Gospel of John, Jesus makes his debut and final visit at the temple on Sukkot, while the Book of Revelation uses Sukkot imagery to describe Jesus’ future appearance on earth. These repurposings of Sukkot and its rituals highlight Sukkot’s eschatological significance for Jews in Second Temple times (Zechariah 14).

We sit in the sukkah to remind us that “I (God) made the Israelites live in sukkot when I brought them out of the land of Egypt” (Leviticus 23:43). Accordingly, why isn’t Sukkot celebrated in the month of Nissan, when we left Egypt?

Sukkot was a festival of paramount importance to Jews in Greco-Roman antiquity, and was well-known to non-Jews. In fact, its processions with festive palm branches (lulavim) reminded pagans of Bacchic rituals with the thyrsos carried by the votaries of Dionysus/Bacchus and used in his festivals.

Several poetic verses in Deuteronomy were used in Second Temple times to support the belief in multiple characters in the divine realm. Thus, the scribes of the early Masoretic text, who opposed this belief, sometimes went so far as to revise or excise these references.

Close reading of the relevant biblical texts uncovers friction, maybe momentous historical reform.

Seeking truth and thinking critically are spiritual endeavors that, like mitzvot and other deeds, require reflection and self-correction.

It seems obvious that the song referred to in God’s speech in Deuteronomy 31 is Ha’azinu, though some verses in this chapter imply that it might be the Torah itself. A redaction critical look at God’s speech suggests that neither of these was the original referent.

As part of the selichot prayer service, the rabbis cut the biblical phrase וְנַקֵּה לֹא יְנַקֶּה “[YHWH] does not remit punishment” to read only וְנַקֵּה, which yields the opposite meaning, “[YHWH] remits punishment.” Although this edit is surprising, the rabbis are responding to a serious tension in the biblical text: Is YHWH a merciful God who pardons, or a vengeful God who will never remit punishment?

Several biblical passages imply that God was ritually enthroned as king during the new year celebrations. In the Torah itself, however, this is suppressed. God as king appears only in three ancient poetic passages, never in the Torah’s prose or laws, including in its description of Rosh Hashanah.

The rabbis translate the phrase ארמי אובד אבי in Deuteronomy 26:5 “an Aramean tried to destroy my father” and understand it as a reference to Laban, who they claim was worse than Pharaoh. But whereas the biblical Laban can be read either sympathetically or unsympathetically, he is hardly a Pharaoh-like villain, so why demonize him?

Deuteronomy’s description of the circumstances of divorce is ambiguous. Thus, the Mishnah (m. Gittin 9:10) records three different opinions on when a man is allowed to divorce his wife. What can we infer from the biblical text?

Men and women are prohibited from wearing each other’s clothes (Deuteronomy 22:5). What is the motivation behind this law, and why is this behavior “abhorrent to YHWH”?

A man with two wives is required to recognize the birthright of his firstborn son, even if his mother is the less favored wife (Deuteronomy 21:15-17). This law is intertextually linked to Jacob’s giving Reuben’s firstborn rights to Joseph in Genesis, but it can also be read as a response to Abraham’s disinheriting Ishmael in favor of his younger son, Isaac.

The agricultural allocations for the poor outlined in Leviticus and Deuteronomy are a series of negative commandments, in which God forbids Israelite householders from gathering some of their produce and requires them to leave it for the poor. The rabbis took these laws a step further, granting the poor property rights over the allocations even before they are gathered.

If a corpse is found in a field, and the killer is unknown, the enders of the closest city to break a heifer’s neck by a stream and declare that they did not spill “this blood” (Deuteronomy 21). How does this ritual of eglah arufah, “broken-necked heifer,” atone for Israel’s bloodguilt?