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.

What does this phrase, found in Numbers 32:38, mean?

The standard Aramaic translation of the Torah, Targum Onkelos, usually renders place names in the original Hebrew or leaves them out. However, there are exceptions.

Ataroth is an obscure Transjordanian city, referenced only twice in the Bible. Nevertheless, due to modern archaeological discoveries, it has become a central piece of evidence for reconstructing the history of the Moabite rebellion against Israel and King Mesha’s expansion of the Moabite kingdom described in both 2 Kings and the Mesha Stele.

In revenge for the Midianite seduction, Phinehas takes the sacred utensils from the Tabernacle and leads the war against Midian. Many details in this story contradict other Priestly texts, giving us a glimpse into how the Priestly Torah was compiled.

Moses misunderstands the request of the Gadites and Reubenites to settle in the Transjordan as a result of unwillingness to participate in the conquest of Canaan with the rest of the Israelites. Once he realizes that they do mean to fight, he accepts their request. The author of Numbers 32 creates a rhetorically rich argument that the Transjordan is part of the Promised Land—but not everyone was buying what this author was selling.

In the southern Transjordanian Mishor (plateau), an area that changed hands between Israelites and Moabites, there once lived two neighboring tribes, Gadites and Dibonites.

The Torah informs us that when Jacob blessed Joseph's two sons, “he placed Ephraim before Manasseh” (Genesis 48:20b). Surprisingly, the late 12^th century sage, R. Judah HeḤasid, asserts that this refers to Moses putting the tribe of Ephraim before that of Manasseh in the tribal listings (Numbers 2:18-21), leading R. Judah to conclude that the phrase must have been added later, and not by Moses.

The vows of maiden daughters and wives are subject to veto by the woman’s father or husband. What does this say about the status of women in ancient Israel?

Do the boundaries of the Land of Canaan in the Torah reflect a 13^th century Egyptian province or a 7^th century conquest by Pharaoh Necho?

A tour of the borders and the problems.

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.

Numbers 6 allows women to take the nazirite vow, rendering them “holy to YHWH” with a temporary, quasi-priestly status. Numbers 30, however, grants fathers and husbands veto power over vows made by women under their auspices, but without mentioning the nazirite vow. How are we to understand the relationship between these two chapters?  

Moses tells the soldiers returning from the Midianite war that they must purify themselves from corpse impurity. Elazar then jumps in with a unique law in Moses’ name about the need to purify metal in fire. Critical and traditional scholars alike—including the scribes of the Samaritan Pentateuch—were troubled by why Elazar and not Moses teaches this law.

The tribes of Reuben and Gad ask Moses for permission to settle in the Transjordan (Num 32). A look at this lengthy narrative, what exactly they request and what Moses answers, uncovers several contradictions and inconsistencies. Separating the contradictory elements in the story allows for the identification of two parallel accounts.

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.

To avoid saying that Israel conquered the territory of their Moabite cousins, and that Reuben and Gad may once have been Moabite tribes, the Torah claims that when the Israelites arrived, the land was occupied by Amorites and ruled by King Sihon.

The Bible has three different maps of Gad and Reuben’s territory all set in the conquest period: Numbers 32, Joshua 13, and Joshua 21/1 Chronicles 6. How are we to understand these shifting depictions of Israelite Transjordan?

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. 

Numbers 32 combines two versions of how Gad and Reuven receive Moses’ permission to settle the Transjordan. The non-Priestly story emphasizes fraternity and kinship, while the Priestly version emphasizes law and obedience to YHWH. By synthesizing them, the redactor suggests that law can serve as a pillar around which the Israelite community can coalesce.