Latest Essays

The medieval commentators, most famously Rashi, tried to describe the ephod and the choshen by reconciling the various biblical accounts. Azariah dei Rossi (ca. 1511–ca. 1578) argues that such efforts are futile; only eyewitness reports are helpful.

Ibn Ezra’s Secret of the Priesthood.

Both namburbi anti-omen rituals (1^st millennium B.C.E.) and priestly Torah rituals were preserved in collections in multiple versions that show evidence of intertextuality and innovation. Were these rituals meant to be performed?

Warning: Using contemporary science and philosophy to explain the Torah may soon render your interpretation obsolete.

In the ancient Near East, when a city was conquered, its gods were godnapped to the victor’s city. Where did YHWH go after the Temple was destroyed?

Hellenistic religion didn’t require charity. In contrast, the biblical command for charity is founded not only on YHWH’s commitment to reward the generous, but on YHWH adopting the voice of the poor, a critical factor in the vibrancy of early Judaism and Christianity.

In the second century C.E., 4 Ezra and Irenaeus tell a story of how the Torah was burned by Nebuchadnezzar and reconstructed by Ezra through divine inspiration. Rabbinic texts know of this tradition, but in their version, Ezra’s contribution is changing the Torah into Aramaic writing, or even Aramaic language.

Noah, Melchizedek, Abraham’s servant, Laban, and Jethro all bless YHWH, but, as Rabbi Pappias notes in the Mekhilta, the Israelites don’t. Only later in the Bible do we find David and Solomon blessing YHWH, but so do Hiram King of Tyre and the Queen of Sheba.

Tamar, Judah’s daughter-in-law, is twice-widowed, but the Torah still expects Judah to allow his third son Shelah to marry her. In the Second Temple period book, Tobit marries his seven-times widowed cousin upon the advice of the angel Raphael. And yet, the Talmud prohibits marrying twice widowed women, for fear they are dangerous.

Calendrical disputes, which recurred frequently in ancient and medieval Jewish communities, created alternative dates for festivals such as Yom Kippur and Passover. Here, we look at four disputes and the different ways that communities navigated them. 

Serach, daughter of Asher, is mentioned by name twice in the Torah—in the list of Jacob’s descendants who go down to Egypt and in the census in Numbers—without any details about her life. As a reward for breaking the news to Jacob that Joseph is still alive, the Midrash grants her immortality, gives her a key role during the exodus, and identifies her as the wise woman during King David’s reign.

Be it against Egypt or Israel, YHWH unleashes locusts as a divine retribution. Scientifically, grasshoppers metamorphose into locusts as a response to environmental disruption.

In an existential crisis, the author of Psalm 77 is so incapacitated by his troubles that he struggles to speak. He attempts to bring to mind past memories of God’s kindness, but God has changed and is no longer manifest in his life. In an unexpected turn, the psalmist focuses on Israel’s memory of the Sea crossing at the Exodus. How does this meditation help him move from despair to hope?

From a shepherd’s guidance to a royal feast, the psalm’s two parallel scenes describe God’s providence and care.

Joseph sustains his family from the official Egyptian storehouses, unlike the Egyptian population, whose produce and livestock were taxed by a fifth, and who were forced into corvée labor to keep from starving. Then a new king arose who did not honor that agreement.

Was Jacob buried in the Cave of Machpelah, where Abraham and Sarah, Isaac and Rebecca, as well as his wife Leah, were buried, or at Goren-ha-atad, in a grave Jacob dug for himself?

So why aren’t we told which mother actually stole the baby?

Nativity scenes are peaceful and idyllic. However, Matthew’s story of the magi bringing gifts to the newborn Jesus, set in the time of King Herod, foreshadows the gospel’s themes of political rivalry, violence, and the death of Jesus.

While silent about the miracle of oil, Al HaNissim calls attention to the lighting of the lampstand in the Temple, even making use of the Talmud’s wording, thus leaving the matter open to interpretation.

Dismayed by claims of modern scholars that the Book of Daniel’s historical survey of the Seleucid era was written post-facto by a Hellenistic author, Chaim Shvilly (1907–1974) composed a ritual confession that Bible critics would be required to say at Daniel’s grave.

Eastern Christianity includes prayer and a festival honoring the martyrdom of a woman and her seven sons who, in the time of Antiochus IV, refused to eat pork. The Talmud reimagines their story, depicting the woman and her sons as refusing to worship an idol in Roman times. This change reflects the rabbis’ tendency to downplay martyrdom in favor of a piety model centered on “dying” through exhaustive Torah study.

Esau/Edom is viewed negatively already in later biblical texts and throughout rabbinic literature, becoming a symbol of Israel’s oppressors. Marat Kila, an otherwise unknown woman, is quoted in a 15^th century supercommentary on Rashi offering a positive reading of Esau’s actions.

Samson, Saul, Jonathan, and David insult Philistines for being uncircumcised. Antiochus IV prohibited circumcision, while, Mattathias, and later John Hyrcanus, forced others to circumcise. In Roman times too, Emperor Hadrian forbade circumcision and Bar Kochba circumcised Jews by force. Was circumcision a reason for the revolt?

The family of Onias long controlled the high priesthood before the persecution of Antiochus IV and the Hasmoneans’ (“Maccabees’”) rebellion. When the dust settled, the Hasmoneans found themselves in charge of the priesthood and the Oniads had relocated to Egypt. 1 Maccabees, a pro-Hasmonean work, defends the legitimacy of the Hasmonean accession to the high priesthood, and the fact that it went to the family of Judah Maccabee’s brother, Simon.

Jacob’s standoff with Esau, including dividing his camp in two so that if one should be attacked, “the camp which is left shall escape” (Genesis 32:9), is seen as a precursor and strategy for Jewish survival throughout the generations. This story and verse played a significant role in the attitude of Orthodox Jewry toward America.