Moses, sentenced to die before entering the Promised Land, fasts, prays, and appeals to God to overturn the decree. But God orders the heavenly courts to close their gates so they would not hear Moses’s prayer. This midrash helps illustrate a conception of prayer as a legal appeal—found in the Bible and Hittite texts and reflected throughout much of the High Holiday liturgy: prayer can challenge a divine decree in the heavenly courtroom.
The Decalogue forbids patently reprehensible acts; but the prohibition against coveting is a potentially victimless offense and is the only one that exclusively addresses men. Moreover, this tenth commandment has no clear parallels in ancient Near Eastern law. An anecdote in a fourteenth-century Hittite text, however, suggests that its roots are in treaty tradition.
During the Second Temple period, the scapegoat was tied with a crimson thread. While the Torah requires a crimson thread as part of the purification ritual for tzaraʿat (skin disease), it does not mention it by the scapegoat. Nevertheless, parallel practices found in 2nd millennium B.C.E. Hittite texts of Luwian origin imply that the use of a crimson thread is not a late innovation but an ancient part of the rite.
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.
Leviticus allows priests and their families to enjoy the donations and sacrifices to YHWH. This differs from Hittite practice of forbidding priests access to holy objects outside of limited ritual contexts. What is the reason for the difference between these two priestly systems?
If a corpse is found in a field, and the killer is unknown, the enders of the closest city to break a heifer’s neck by a stream and declare that they did not spill “this blood” (Deuteronomy 21). How does this ritual of eglah arufah, “broken-necked heifer,” atone for Israel’s bloodguilt?
Hittite texts show us that in the ancient Near East, women, including the queen, served as priestesses. The biblical authors, in their fervor for YHWH, monotheism, and centralization of worship through one Temple and one priesthood, strongly objected.
