Greek Mythology

In Plato’s Laws, the Athenian stranger proposes founding a future state by dividing land into equal plots among citizens, organized into twelve districts each dedicated to a specific god. The Bible also prescribes a lottery system for allocating land—both among tribes and family units—but never explains how such a lottery could function fairly given the unequal sizes of tribes and families. Why?

Is there a common conception behind the “lights” of the Priestly redactors, the “flaming wheels” of the Ionian philosophers, and the “lamps” of the Mesopotamian commentators?

At the end of David’s life, he is old and cold, and his advisors find him a beautiful young virgin to keep him warm. They appoint her as sōkhenet, an administrator of the royal household, allowing her to play a key role as an official witness to the court cabal ensuring Solomon’s succession.

Rashi interprets the opening verses of the creation story as describing God’s use of primordial substances to form the world. This idea appears in various forms in rabbinic literature but some of Rashi’s particular notions are only found in Plato’s Timaeus. Could this be one of Rashi’s sources?

A look at the the practice and prohibition of child sacrifice in the Bible and the ambivalence underlying the stories of Jephthah’s daughter, Agamemnon’s daughter, and the binding of Isaac.