Morality & Ethics

Abraham challenges God’s plan to destroy Sodom with two distinct arguments: the innocent must not suffer alongside the guilty, and a righteous minority should suffice to spare an entire city. Why does Abraham stop at ten innocents? Can collective punishment ever be just? The Rabbis sharpen Abraham’s critique of divine justice. Yet the story’s implications extend beyond whether perfect justice is attainable: God chose Abraham to teach his descendants righteousness and justice, even when it means challenging God.

The command to annihilate the native Canaanites—men, women, and children—calls into question the Bible’s moral authority. Although far from contemporary standards, when examined in its ancient context, it compels us to rethink the nature of morality.

The Bible often provides explicit motivations for adhering to its laws, raising the question: How do these motivations align with contemporary psychological theories of moral reasoning?

TheTorah.com engages the Documentary and Supplementary Hypotheses, source, redaction, and textual criticism, and even offers moral critiques of Torah laws and narratives, but what is Steinberg really trying to accomplish?

Process Theology posits that God is not a static Being but evolves along with the universe and human action. Our ancestors saw the divine light in the Torah, which we can reclaim by continuing reinterpretation.

With its sensitively portrayed characters and quotidian contexts, the story of Ruth and Naomi underscores questions about the good path in life, the choices we make, and especially the role of the deity who controls all. The narrative also touches upon a wide array of issues concerning gender, economic deprivation, the status of the migrant, and other matters.

Was the 13^th of Adar a day when the Jews successfully defended themselves against their enemies, or was it a day when they could take vengeance against their enemies? Does Mordechai’s edict offset Haman’s edict or replace it?

I don’t defend the Torah’s ostensibly immoral laws, but I do try to understand what motivated them.

Of all the harsh behavior in warfare known from the ancient Near East, Deuteronomy’s requirement that Israel slaughter all the inhabitants of Canaan is unique. In all likelihood, the law sought to suppress Israel’s inclination to idolatry.

In the ancient world, as now, indiscriminate violence and mass killing in war is explained as a struggle to defend “our” way of life against those who threaten to destroy it.

Using biblical quotes, imagery, and rhetorical devices, Martin Luther King Jr. envisions the hopeful future of African American people in the United States in the voice of a biblical prophet.

Deuteronomy’s law of the beautiful captive woman protects the non-Israelite woman taken in war from rape and from being re-enslaved after marriage. At the same time, it discourages the man from marrying her, in order to preserve the interests of the Israelite family.

The Torah is often used to highlight various ethical values while its many ethically problematic commandments are ignored or explained away. Is there a way to treat the Torah as a moral authority while honestly confronting the ethical issues it raises?

Before his death, David commands Solomon to kill two men: Joab, his loyal general, and Shimei, his enemy, whom he had sworn not to kill.

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 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.

The anomalous and paradoxical nature of the twelfth curse – Deuteronomy 27:26.

Morally problematic halachot remain on the books despite rabbinic attempts to transform or reinterpret them. How do we relate to these texts as Torah from Sinai, coming from God?

Can all social change be antedated back to Sinai?

Using the martial idiom “taking a mother on her young,” Deuteronomy forbids taking eggs and chicks without first shooing the mother bird. Is the concern cruelty to animals?

The Bible already expresses ambivalence about Hebrew slavery, the rabbis expand upon it and Maimonides takes the next step, applying the negative evaluation of slavery even to non-Israelites.

On the 13-14th of Adar, the Jews kill 75,800 people in Shushan and the provinces, including women and children (Esther 9:6, 15–16).

Using source criticism to disentangle a moral problem in the Torah

The Torah describes a practice of declaring people cherem, which means that the person, and—in some cases—his family, would be annihilated, and his possessions donated to the Temple. The rabbis were unhappy with this law and used their homiletical approach to “obliterate” it.

Tanakh as Beyond the Sum of Its Parts

A Time-Honored Tradition

A Historical-Critical Reading 

The Torah and Bavli vs. the Prophets and Yerushalmi

Are the Torah’s laws perfect or do they reflect biblical times and can adapt as society develops? The punishment of a rapist is a good test case for thinking about morally problematic biblical laws.

In the Priestly Torah and the Holiness School

According to tradition, must we believe that the Torah is: Historical? Mosaic? Univocal? Perfect?