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The protocols of ancient Near Eastern courts shed light on the danger Mordechai faces in reporting a conspiracy. A case in point: An Assyrian official, who tried to save Sennacherib from being assassinated by his son Arda-Mullisi, ends up being killed by the assassins himself.

On the 13-14th of Adar, the Jews kill 75,800 people in Shushan and the provinces, including women and children (Esther 9:6, 15–16).

A close literary reading reveals the seams of two independent stories: the Harem Intrigue (Esther) and the Court Intrigue (Mordechai) and how they were connected to the festival of Purim.^[1]

How do the names in the book of Esther correlate with those we know from Persian history? Do some of them refer to the historical personages described in the Greek sources of Herodotus and Ctesias?

The Book of Esther emphasizes the ongoing obligation to observe Purim, and Maimonides asserts that it will endure even into the messianic age. Yet many modern Jewish thinkers have questioned this holiday’s continued relevance. What value does Purim continue to hold?

In the 14^th century, R. Nissim of Marseilles suggested that God told Moses only the general command for the Tabernacle and the laws in the Torah, and Moses himself wrote the details and attributed them to God as a way of glorifying God. A close look at many passages in Deuteronomy suggests that this was an early conception of Moses’ role in commanding the mitzvot.

The Shabbat laws offer an instructive model for how Jews in antiquity engaged in creative reinterpretation of biblical texts in order to expand their limited application and to ensure that their customary practice comported with their sacred texts.

The description of what is to be done with the ark’s carrying poles (בַּדִּים) seems to differ between Exodus ch. 25 and Numbers 4. Medieval Jewish commentators offered many different solutions to this contradiction, but the best answer lies in what we learn from the construction of ancient Egyptian portable chests.

An ancient Yelamdeinu Rabbeinu homily connects the covenantal nature of the prohibition to write down the Oral Law, and recite the Written Torah orally, to a novel reading of Gen 18:17-19: God’s choice of Abraham and his descendants to be exclusive participants in God’s own mystery cult.

Traditional and critical scholars agree that the Ohel Moed “Tent of Meeting” Moses erects in Exodus 33 is not the same as the Ohel Moed Tabernacle referenced in other biblical texts. But what is it?

King David conducts a census, which brings about a divine plague killing 70,000 people. During the first wilderness census, Exodus requires the Israelites to pay a half shekel to avoid a plague. What’s so dangerous about a census?

The Torah mentions the ephod as something the high priest would wear, but never describes it clearly, and neither do the Talmudic sages. Medieval scholars like Rashi and Rashbam use their creativity and analytical skill to try to tease this out from the biblical text.

Winged children, winged adults, griffins, or sphinxes? A survey of the iconographic and archaeological evidence.

Exodus 22:28 commands Israel to give its firstborn sons to God, and makes no mention of redeeming them. What exactly is being commanded?

And the challenges of putting it into practice.

Traditional and Critical Approaches

YHWH commissions Isaiah to distract the people of Judah so that they continue to sin and then YHWH can punish them harshly. In contrast to other biblical figures such as Abraham and Moses, Isaiah is silent at this injustice.

Generally translated as “do not steal,” the Rabbis make a compelling case for understanding lo tignov in the Decalogue to be a prohibition against the more serious offense of kidnapping, or, in modern terms, human trafficking.

The opening of the wilderness-wandering story in Exodus uses the Leitwort נ-ס-ה to underline the process of reciprocal testing between Israel and God as preparation for the Sinai event. This testing parallels that of the wilderness-wandering story in Numbers, which uses the Leitworter נ-ס-ע and נ-ש-א to underline the process of preparation Israel goes through before entering the land.

Ten observations about the Song of the Sea and what it is really about.

The Hebrew calendar marks multiple news year’s days to express different values: nature and history, universal and particular.