What did Ham really do to Noah? The story of Lot’s daughters offers a clue. The two accounts share a striking sequence: a catastrophe, a righteous survivor, wine, drunkenness, and a violation within the family. By retelling Noah’s story through Lot and his daughters, the biblical author reveals his understanding of what Ham did—and turns an ambiguous episode into a more explicit account of sexual transgression.
Seed, blood, or nothing? This debate among the Greeks about the role of women in the development of a fetus influenced the way Second Temple and Rabbinic interpreters understood the meaning of the biblical verse "If a woman emits seed" (Leviticus 12:2).
Is the prohibition about animal compassion, keeping species separate, or does it hold symbolic and metaphorical meanings? Beyond its surface, the law against “plowing” with an ox and a donkey also conveys a double entendre.
Lot’s older daughter gets him drunk and conceives the forefather of the Moabites. Tamar, Boaz’s foremother, conceals her identity from her father-in-law, Judah, to bear his child. Although Naomi encourages Ruth to seduce Boaz, Ruth reveals her identity to him, thereby correcting the legacy of her foremothers, including that of the daughters of the Moabites, who seduced the Israelites into apostasy.
Does a woman simply receive and nourish a man’s seed? Or does she also produce her own seed to conceive a child?
Both Philo of Alexandria (c. 25 B.C.E. – 50 C.E.) and some later rabbinic interpreters insist that Moses remained celibate so that he might always be pure and ready to hear YHWH, but each arrived at this conclusion through a different approach.
When Boaz sees Ruth gleaning in the field, and learns who she is, he offers her protection from his own workers’ predatory behavior, giving us a glimpse at what poor women, gleaning in the field, had to contend with.
“Now Joseph was well-built and handsome”—Genesis 39:7
Onan son of Judah “would let [his seed] go to waste on the ground, so as not to provide offspring for his brother. This was wicked in the eyes of YHWH, who killed him” (Genesis 38:9–10). What was Onan’s sin?
Using imagery of tents, gardens, and flowing water—themes associated with love and sexuality in the Bible and the ancient Near East—Balaam blesses Israelite women with fertility. The Priestly authors, however, invert this blessing to present Balaam as the instigator of the Baal Peor incident.
The Torah requires a man who marries his maidservant to treat her as a wife, providing her with food, clothing, and onah, a term that has been interpreted as shelter, anointing oil, or conjugal rights. The latter is the traditional understanding, which Shadal defends. Critiquing Maimonides’ philosophical attitude to sexuality, Shadal claims that the Torah here is recognizing a woman’s sexual needs.
Biblical Antiquities, circa 1st cent. C.E., retells the story of Judges 4–5. It expands the maternal imagery of Deborah and Yael, develops the character of Sisera’s mother, and adds sexual innuendo to Yael’s interactions with Sisera.
After escaping Sodom, Lot and his daughters hide out in a cave. Believing they were the last humans on earth, the daughters get their father drunk, and conceive children with him while he is asleep. But since when do daughters rape their fathers? A womanist midrashic reading retells the story from their perspective.
Human perfection cannot be achieved only through intellectual and spiritual development, but requires companionship and physical intimacy.
In Genesis 21:9, Sarah sees Ishmael מְצַחֵק metzacheq and tells Abraham to banish the boy. The verb has long been interpreted innocently, as laughing or playing, yet this may not be what it means.
If an Israelite wishes to marry a woman taken captive in war, she becomes part of the Israelite community and is protected from future re-enslavement. Uncomfortable with the Torah’s permission of this marriage, the rabbis declare it to be a concession to man’s “evil impulse,” an idea reminiscent of Jesus’ assertion that the Torah allows divorce as a concession to humanity’s “hard heart.”
The Feast of Ingathering is “at the tzet (צֵאת) of the year” (Exod 23:16). This phrase is generally translated as “the end of the year,” but a closer look at the meaning of the Hebrew verb in biblical Hebrew suggests it may mean the beginning.
Men and women are prohibited from wearing each other’s clothes (Deuteronomy 22:5). What is the motivation behind this law, and why is this behavior “abhorrent to YHWH”?
Who were these women and what were these mirrors used for? Reconstructing the narrative: the historical-critical method vs. midrash.
Why can’t a man remarry his wife once she has been married to someone else?
Leviticus 21 and Ezekiel 44 regulate whom priests may marry. What rationale lies behind these laws?
In reference to the parturient, the Torah speaks of a 33 or 66 day period of דמי טהרה “blood of her purity” as distinguished from a 7 or 14 day period “like menstruation.” What is the difference between these two periods according to Leviticus and how did later groups such as rabbinic Jews, Karaites, Samaritans, and Beta Israel understand it?
Finding gender equality in the Song of Songs without compromising God and meaning.
Reading Shir HaShirim in Its Original Sense
And Moses’ decision to break the tablets
A surprising look at Shabbat in the Second Temple period.