Latest Essays

A unique law in its ancient Near Eastern context, commentators such as ibn Ezra, Maimonides, and Calvin, living in a world of normative slavery, debated its reason, and whether it was theological or ethical.

To enhance the sounds of the text for their audience, biblical authors plumbed the depths of the Hebrew lexis for alliterative rare words, some of which appear only once in the Bible.

Biblical dietary laws forbid consuming animals that shed the blood of other animals, reflecting an ideal world without violence among humans or animals. But what counts as blood?

Following King David’s appropriation of Bathsheba and his role in the killing of her husband Uriah, YHWH dispatches the prophet Nathan to present a parable (2 Samuel 12:1–4). The parable features a ewe-lamb adopted by a poor man, which highlights David’s attempts to evade responsibility for his actions.

Jewish Greek philosophy, the New Testament, Christian theology, Samaritan law, Rabbinic Judaism, the Church Fathers—all shaped and interpreted the Decalogue to meet the needs of their community.

Jeremiah prophesized that King Nebuchadnezzar of Babylon (605–562 B.C.E.) would conquer Egypt (Jeremiah 43), but this did not come to pass. Instead, in 525 B.C.E., the Persian King Cambyses conquered Egypt, and reports that he destroyed its temples became widespread. The Judean scribes then updated Jeremiah's prophecy about Nebuchadnezzar to include these new details.

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?

Deuteronomy cannot accept that Israel, under YHWH’s command, had to bypass Seir because the Edomite king would not allow them to pass through (Numbers 20). Thus, Deuteronomy has Israel wandering aimlessly, skirting Seir in a southward march away from Canaan (E) while waiting for the exodus generation to die for the sin of the spies (J).  

Moses revises the account of why he appointed judges to oversee the Israelites, and the way the wars with the Amorites of the Transjordan were conducted. Examining the changes uncovers the ideological stances that motivated this revisionist history.

To meet Yofiel, the angel of Torah, to ward off the devil, or to pronounce God's name are some reasons for ascetic fasting. But beware: Publicizing your fast not only negates your act of piety but can bring down divine wrath. Just ask Miriam daughter of Onion Leaf.

To instill Jewish readers with a sense of pride in their religion, Rabbi Joseph Hertz, the Chief Rabbi of the United Kingdom in the early 20th century, challenged Wellhausen’s Documentary Hypothesis, especially the claim that rabbinic Judaism was a degraded form of Israelite religion. Instead, Hertz went on the offensive, comparing Christian values unfavorably to Jewish values.

The version of the story of David’s triumph over Goliath (1 Samuel 17–18) in the Septuagint (LXX) is missing many details present in the Masoretic Text (MT). The explanations provided by the Addition and Omission Hypotheses do not fully account for the differences. Taking into account how ancient scrolls were written and repaired offers a new approach.

Both Philo of Alexandria (c. 25 B.C.E. – 50 C.E.) and some later rabbinic interpreters insist that Moses remained celibate so that he might always be pure and ready to hear YHWH, but each arrived at this conclusion through a different approach.

The biblical authors knew that Moses did not lead the Israelites into the promised land, but the question of why preoccupied them.

An offense against YHWH that explains the severe punishment of their exclusion from the promised land.

If Korah and Moses had their argument today, how would we know who was right?

Process Theology posits that God is not a static Being but evolves along with the universe and human action. Our ancestors saw the divine light in the Torah, which we can reclaim by continuing reinterpretation.

YHWH continuously tests Israel in the wilderness with water, manna, and quail. When they fail, YHWH threatens to leave them and then punishes them with fire and plague. J's depiction of YHWH as an emotional deity is already reflected in the stories of Eden and the flood.

A male priest recites and inscribes a curse that the sotah is compelled to orally ingest and disclose the “truth” without listening to her words. Set in the wilderness period, and framed as a narrative passed down from mother to daughter, the short story of Iʿezer and Shifra by David Frischmann (a 20th century Hebrew fiction writer) highlights how, when she is accused of being a sotah, Shifra’s ignorance of Torah dooms her.

The story has a comic undergirding as Naomi and Ruth teach the staid patriarch Boaz a humanitarian lesson.

When Boaz sees Ruth gleaning in the field, and learns who she is, he offers her protection from his own workers’ predatory behavior, giving us a glimpse at what poor women, gleaning in the field, had to contend with.

Despite its name in tradition, the story revolves around Naomi—her feelings and her needs.

With its sensitively portrayed characters and quotidian contexts, the story of Ruth and Naomi underscores questions about the good path in life, the choices we make, and especially the role of the deity who controls all. The narrative also touches upon a wide array of issues concerning gender, economic deprivation, the status of the migrant, and other matters.

At the heart of the life and career of Moshe Greenberg, z”l, was a search for spiritual meaning through the scholarly study of the Bible.