Mahlah, Noah, Hoglah, Milcah, and Tirzah skillfully structure their petition to inherit land not by confronting the patriarchy, but by couching their request as an attempt to preserve their father’s name.
Prof.
Nehama Aschkenasy
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Dathan and Abiram’s civic rebellion against Moses and Aaron was independent of the Levites’ challenge to their religious demotion in relation to the Aaronides. The composite narrative underscores, more emphatically than either story could do alone, the principle that divinely-appointed leaders are to be accepted by the nation of Israel.
Prof.
Adele Berlin
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When Moses sees an Egyptian striking a Hebrew, he kills the Egyptian. Does Moses get involved because he knows he is a Hebrew or does he act out of a sense of justice?
Prof. Rabbi
Jonathan Magonet
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Evaluating Deuteronomy’s angst about Israel’s future in light of the story of Ahiqar and modern educational research into student resistance.
Prof.
Steven Weitzman
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The end of Deuteronomy recounts that at an age of one hundred and twenty Moses says he is no longer able/allowed to lead the people’s journey and will therefore not be carrying them on to cross the Jordan (Deuteronomy 31:2). According to other places in the Torah, however, Moses dies because of a sin – his or of the people.
Dr.
Gili Kugler
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