Idolatry

Balaam induced Moabite women to ensnare Israelite men into apostasy at Baal Peor. Philo, 1^st century C.E., portrays these women as calculating prostitutes. Later, the Sifrei, ca. 3^rd century, recasts the episode as a bawdy Roman farce—complete with marketplace, wine, and brothel-like seductions—portraying the Israelites less as tragic sinners and more as fools blinded by lust.

In a Yom Kippur afternoon (minhah) liturgical poem (piyyut) about Abraham, the artist of the 13^th century Leipzig Mahzor chooses a scene of Abraham standing up to Nimrod and God saving him from death by fire.

Of all the harsh behavior in warfare known from the ancient Near East, Deuteronomy’s requirement that Israel slaughter all the inhabitants of Canaan is unique. In all likelihood, the law sought to suppress Israel’s inclination to idolatry.

In the ancient world, as now, indiscriminate violence and mass killing in war is explained as a struggle to defend “our” way of life against those who threaten to destroy it.

Before the Babylonian conquest of Jerusalem, Ezekiel condemns Judah's alliance with Egypt, depicting Egypt and its pharaoh as a monster that YHWH will destroy. The prophet accuses Judah of harlotry with Egypt and blames their foolish alliance on their resurgent worship of the Egyptian gods they adopted during their sojourn there.

Deuteronomy’s requirement to destroy a city whose inhabitants worship another god and to leave it as an eternally desolate mound, can be understood in the context of ancient Near Eastern vassal treaties. Specifically, Hittite texts describe how kings dealt with rebellious vassal cities, by destroying them utterly and dedicating their land to the gods.

It is often said that monotheism is one of Judaism’s greatest contributions to Western culture; however, it is far from clear that the Hebrew Bible is monotheistic. What is monotheism and when did it first develop?

Men and women are prohibited from wearing each other’s clothes (Deuteronomy 22:5). What is the motivation behind this law, and why is this behavior “abhorrent to YHWH”?

Deuteronomy 11 repeats, reworks, and supplements the core phrases and themes of the Shema paragraph in Deuteronomy 6 in order to teach the Israelites how to deal with one of their major future challenges: the temptations that accompany wealth, comfort, and affluence. 

“God has not given you a mind to understand or eyes to see or ears to hear until this very day.”—Deuteronomy 29:3

The Torah describes Moses building a copper serpent to heal the Israelites. According to Kings, Hezekiah destroys it because it was being worshiped. Archaeology and history clarify the religious and political meaning of this image.

A postmodern look at Deuteronomy’s view on God’s role in politics, the challenge of monotheism in biblical times, and the relative positions of Israel and her neighbors in God’s eyes.

Hundreds of Judean pillar figurines have been found throughout Judahite homes in the Iron Age II. What is the biblical and archaeological context of these finds?

Deuteronomy reflects influence from ancient Wisdom traditions, such as those in the book of Proverbs and in other ancient Near Eastern literature. Yet Deuteronomy presents Torah as Israel’s own Wisdom teaching. This serves both to elevate Torah and to insist that it be in dialogue with the broader, non-Israelite world.

Theologians of the ancient Near East made sense of idolatry through the ritual dedication of the statues that made them into gods.