The Torah is often used to highlight various ethical values while its many ethically problematic commandments are ignored or explained away. Is there a way to treat the Torah as a moral authority while honestly confronting the ethical issues it raises?
The body of an executed criminal is hanged but must be buried on the same day, כִּי קִלְלַת אֱלֹהִים תָּלוּי, “because a hanged body is a cursing of God” (Deuteronomy 21:23). What does this phrase mean?
Was Israel ever a tribal society? Although some scholars accept the Bible’s depiction of Israel’s pre-monarchic society as a confederation of tribes, others have dismissed this as ahistorical. Can a study of biblical law help us resolve this question?
Pinchas is portrayed as a hero in the Torah and Second Temple sources for killing Zimri and his Midianite lover, Cozbi. Rabbinic sources struggle with the absence of any juridical process or deliberative body, which contravenes their own judicial norms, and therefore recast or minimize his act in subtle ways.
The rabbis claim that a “subverted” or “apostate” city, which Deuteronomy 13:13-18 condemns to destruction, “never was and never will be” (t. San. 14:1). Yet the account in Judges 19-21 of the destruction or ḥerem of Gibeah, its inhabitants, animals, and property, suggests that such “internal ḥerem” was an Israelite practice, and that Gibeah is being presented as a subverted city.
Morally problematic halachot remain on the books despite rabbinic attempts to transform or reinterpret them. How do we relate to these texts as Torah from Sinai, coming from God?
What does the root ר.צ.ח actually mean: to kill or to murder? A look at Rashbam’s attempted (and failed?) solution highlights the ethical ramifications of Bible translation.
Generally translated as “do not steal,” the Rabbis make a compelling case for understanding lo tignov in the Decalogue to be a prohibition against the more serious offense of kidnapping, or, in modern terms, human trafficking.
