Prof. Shalom E. Holtz is David A. and Fannie M. Denenberg Chair in Biblical Studies at Yeshiva University He did his Ph.D. at the University of Pennsylvania. He is the author of Neo-Babylonian Court Procedure (Cuneiform Monographs 38; Leiden: Brill, 2009) and Neo-Babylonian Trial Records (Society of Biblical Literature, 2014) and Praying Legally (Brown Judaic Studies, 2019).
Last Updated
August 18, 2026
Books by the Author
Articles by the Author
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.
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.
Unlike human kings, YHWH does not need witnesses and enforcers. However, Moses in Deuteronomy draws on formulations found in ancient Near Eastern treaties.
Unlike human kings, YHWH does not need witnesses and enforcers. However, Moses in Deuteronomy draws on formulations found in ancient Near Eastern treaties.
Seeking a permanent connection with their god, ancient Mesopotamians would place votive statues of themselves in front of their god. Psalm 27 represents the Israelite alternative: the spoken request to see YHWH face-to-face uses words, not statues, to give the petitioner a refuge with God that endures even after departing the Temple.
Seeking a permanent connection with their god, ancient Mesopotamians would place votive statues of themselves in front of their god. Psalm 27 represents the Israelite alternative: the spoken request to see YHWH face-to-face uses words, not statues, to give the petitioner a refuge with God that endures even after departing the Temple.
Jeremiah 39 describes Nebuchadnezzar’s siege of Jerusalem, and even names some of the officials who were with him and their titles (v.3). Babylonian administrative records uncovered by archaeology revises our understanding of who they were.
Jeremiah 39 describes Nebuchadnezzar’s siege of Jerusalem, and even names some of the officials who were with him and their titles (v.3). Babylonian administrative records uncovered by archaeology revises our understanding of who they were.
