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.
Why is the Benjaminite city of Gibeah portrayed as another Sodom—and who is the anonymous Levite from Ephraim who arrives there with his concubine?
Jerusalem in the 14th century B.C.E. was a Canaanite city; by the 10th/9th century B.C.E. it was Israelite. The Bible records several different accounts of how it was conquered. What are we to make of these different traditions?
A Roman foundation myth is highly reminiscent of the abduction of the dancing girls in the book of Judges: A closer look at the Talmud’s description of Tu B’Av reveals a revolutionary, therapeutic rec