Covenant Collection

Long before the discovery of Hammurabi’s laws—whose stated purpose is to protect the weak from abuses of power—Ibn Ezra intuited a similar principle underlying the Covenant Collection.

YHWH instructs Moses to carve a second set of tablets and come up the mountain (Exodus 34). YHWH then presents a set of laws, including: Don’t intermarry with the Canaanites; don’t make idols; and do observe Matzot, Shabbat, Shavuot, Ingathering, and Passover. What is the nature of this collection of laws?

After Sinai, Moses writes down YHWH’s Laws on a scroll and reads it to the people (Exodus 24). Similarly, Moses writes down the Deuteronomic Torah, which will be read to the people every seven years (Deuteronomy 31). Using the literary mirroring technique, mise en abyme, the Torah connects its authority to these ancient scrolls on one hand, and its readers with the ancient Israelite audience on the other.

When a man accidentally kills a pregnant woman in a brawl, Exodus requires him to pay “life for a life.” This is generally understood as either capital punishment or monetary repayment. Its legal formulation in context, however, suggests substitution, i.e., the offender has to hand over a woman from his own family.

The author of the Covenant Collection in Exodus knew the Laws of Hammurabi and revised them to fit with Israelite legal and ethical conceptions. This is clear when we compare their laws of assault in each.

Many scholars, traditional and academic, believe it was worship of another god, the first commandment in the Decalogue, but what Aaron actually claims about the calf points to a different collection of laws.

A classic example of source criticism applied to Torah legislation.

A Comparative Analysis

And the challenges of putting it into practice.