Mahlah, Noah, Hoglah, Milcah, and Tirzah skillfully structure their petition to inherit land not by confronting the patriarchy, but by couching their request as an attempt to preserve their father’s name.
The author of Numbers 35 uses an existing set of laws that distinguish between murder and manslaughter to determine what kind of killer may escape to a city of refuge. This creates confusion about what it means to be a rotzeach (“murderer” or “killer”) and who executes the murderer: the assembly or the blood avenger?
The Torah allows kin to take vengeance on a murderer; in cases of manslaughter, the killer is offered sanctuary at a refuge city. These laws highlight the struggle to limit clan justice in ancient Israel, a challenge found centuries earlier among the northern Amorites, as detailed in several letters to King Zimri-Lim of Mari.
The itinerary notes in Numbers 21 is a hodgepodge of styles and directions. Nevertheless, once we isolate each style, we find three separate itinerary lists, each from one of the standard Pentateuchal sources.
What does the root רצח actually mean: to kill or to murder? A look at Rashbam’s attempted (and failed?) solution highlights the ethical ramifications of Bible translation.
What biblical maps teach us about Israel, identity, and vision of the land
The land God promises to Abraham, the land Moses is commanded to conquer, and the land upon which the Israelites actually dwelt.
When the values of land tenure and patriarchy collide.
אֵלֶּה מַסְעֵי בְנֵי יִשְׂרָאֵל אֲשֶׁר יָצְאוּ מֵאֶרֶץ מִצְרַיִם לְצִבְאֹתָם בְּיַד מֹשֶׁה וְאַהֲרֹן׃
במדבר לג:א
These were the marches of the Israelites who started out from the land of Egypt, troop by troop, in the charge of Moses and Aaron.
Num 33:1
