“What need have I of all your sacrifices?” says YHWH. “Devote yourselves to justice; aid the wronged. Uphold the rights of the orphan; defend the cause of the widow” (Isaiah 1:11, 17). By placing a reminiscence of the Assyrian invasion of Judah right before this rebuke (1:7–8), the opening chapter of Isaiah sends the message that Judah can survive only when society takes care of its most vulnerable members.

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.

Even before Israel receives laws at Sinai, Exodus tells how Jethro the Midianite advises Moses to establish judges, a unique origin story for the judicial system with no parallel in ancient Near Eastern law collections. Deuteronomy revises the story to credit Moses with this idea after the revelation at Horeb.

The Israelites travel to the east of Moab, through the wilderness, specifically to avoid encountering them. And yet, we are told that they travel through Ar-Moab, and even buy food and water from the locals. Do they walk through Moabite territory or not?

The answer lies in his bed.

Before the Five Books of Moses were compiled as a complete work, evidence from Deuteronomy as well as from Joshua and Kings shows that Deuteronomy itself was known as “the Torah.”

Deuteronomy presents Moses’ account as a retelling of the story narrated in Exodus and Numbers. And yet, so many details contradict the earlier narrative. Here are ten examples.

In the Persian period, the Torah, which is made up of various law collections, was ascribed to Moses as revealed by YHWH. A parallel development was taking place in Achaemenid Persia that sheds light on this process: The sacred texts called the Avesta, that contain the law​​ (dāta) and tradition (daēnā) of Zoroastrianism​, were being collectively ascribed to Zarathustra (Zoroaster) as revealed by Ahuramazdā.

A Source Sheet listing R’ Avraham ibn Ezra’s Six Non-Mosaic Biblical Passages plus his One Counter-Example, with the Complete Text of ibn Ezra’s Comments and Bonfils’ Glosses on these comments in English and Hebrew

Deuteronomy describes the Israelites camped opposite Suph in the Transjordan. However, the Israelites cross a Yam Suph near Egypt. Moreover, King Solomon builds a fleet of ships on Yam Suph near Eilat. Where is Yam Suph?

“And this is the Torah that Moses Placed Before the Children of Israel” —Numbers 9:23

Did Israel Cross or Circumvent Edom? Deuteronomy versus Numbers.

Deuteronomy, or Mishneh Torah, means “repetition of the law,” however, the author of Deuteronomy does not present the book as a repetition, but as the original revelation to Moses at Horeb, written down on the Plains of Moab.

Jewish and Christian tradition ascribes authorship of the Pentateuch to Moses in the 13^th century B.C.E. Is this what the Pentateuch itself implies about who wrote it and when?

A study of Deuteronomy’s polemical revision of the Exodus 18 judges account.

And Ibn Ezra's Secret

It Is Very Close to You

Deuteronomy 1:1 describes the place where Moses gave his address with a list of several toponyms. Early commentators interpreted these toponyms as Moses’ hidden rebuke, while peshat commentators from Bekhor Shor to R. David Zvi Hoffmann tried to fit them into their context. A geographic and source critical analysis suggests that this is an itinerary list, reflecting an alternative account of Israel’s travels through the Transjordan.