God promises Abram that his descendants will be as numerous as the stars of the sky, assumed to be uncountable. In 10^th century Baghdad, scholars were well-versed in Ptolemy’s Greek astronomy, including his official limited count of stars. This challenged the Karaite Jewish exegete Ya‘qub al-Qirqisani to reinterpret the meaning of God’s promise.

After Abram expresses doubt that Sarai will have children and questions how he can be sure his descendants will inherit the land, YHWH establishes the Covenant of the Pieces, lasting 400 years, extending through Israel’s time in Egypt up to their entry into the land. Does this covenant hold lasting significance for later generations, or is it replaced by God’s “everlasting” Covenant of Circumcision?

Was Abraham the founding father of what became the Jewish people, only the precursor of Moses? Alternatively, does he represent the human ideal, from which his descendants went astray, but that can be partially achieved through observance of the Torah?

When Pharaoh takes Sarai into his palace, rather than being a passive victim, as in the Bible, the midrash has Sarai taking her complaint directly to God and commanding an angel regarding her protection and the punishment of her captors.

God promises Abram that his descendants will be a great nation in Genesis 12, while in Genesis 17, Abraham and Sarah are to become the forebears of a multitude of nations. A postcolonial analysis highlights how each image reflects a different way that Judeans grappled with their place and future in a world ruled by the vast and powerful Persian Empire.

Abram’s journey from Ur of the Chaldeans to Canaan, and God’s changing his name to Abraham, “father of a multitude of nations,” presage the struggles and aspirations of his descendants’ return migration from Babylon to Judah. At stake is Isaiah’s vision about the place of Israel among the nations.

The sister-wife story of Abraham and Sarah in Egypt reworks the sister-wife story of Isaac and Rebekah in Gerar. The passage is an intertextual bricolage, composed to have Abraham, the paradigmatic “first Israelite,” personally experience the nation's core redemptive event.

Throughout the Bible, “Ishmaelite” is a collective term for nomads living in the wilderness, east of Canaan. Why is their eponymous ancestor Ishmael, Abraham’s exiled son, presented as living in the wilderness region near Egypt, west of Canaan? The answer can be found in the political realities of Persian period Yehud.

The Bible focuses on questions of religion and politics, overwhelmingly emphasizing city life at the expense of rural life. Archaeology, in contrast, can help us to better understand the life of most Israelites, who did not live in cities, and supplies a better understanding of such mundane questions as what they did for a living and what they ate.

Ur-Kasdim is generally identified with the great Sumerian city of Ur in southern Iraq. And yet, a look at the geography in Genesis 11 points to a different location much farther north.

In 1305, the great Catalonian Sage, Rashba, tried to limit philosophic study and interpretation of Torah in Languedoc (southern France). In the process, he and went so far as to excommunicate one of the great scholars involved in such philosophical readings of Torah, Levi ben Avraham ben Hayyim of Villefranche-de-Conflent.

An analysis of the Rabbinic interpretation that the covenant of the pieces predates the Lech Lecha command.

Using historical geography and geology to uncover the setting of a pre-Israelite story.

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

Does Abraham really need to be historical in order to claim an important role in Jewish religious consciousness? Should the Torah be seen as a historical account reported by God, or simply as the story of God?

Is the purification ritual or spiritual?

Circumcision seemingly maims the body, yet ancient Jewish and rabbinic interpretation present it as actually perfecting the body.

Before circumcision was a mitzvah, it was a cultural marker: Thus Joshua introduces circumcision to Israel at Gilgal (Joshua 5:2-9), Jacob’s sons insist that the Shechemites circumcise before Shechem marries their sister (Genesis 34), and the Israelites scorn the Philistines for being uncircumcised (Judges 14:3).

The midrashic Parable of the Illuminated Palace concerns Abraham and the existence of God. In Part 1, we looked at Maimonides rationalistic, Aristotelian approach. Alternative interpretations focus on the idea of an experiential, living relationship with God.

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.

Why Melchizedek, a minor biblical character, became so significant in Jewish and Christian interpretation.

The midrashic Parable of the Illuminated Palace centers on Abraham and the existence of God. Maimonides’ interpretation of the parable envisions an Aristotelian Abraham for whom God is a scientific fact.

The lack of details surrounding God’s first call to Abram—לך לך, “go forth”—or about Abram’s trip to Canaan contrasts starkly with other biblical figures, highlighting that Abraham is not a typical hero.

A Surprising Midrashic Portrait of Abraham