Dr. Shani Tzoref served as Professor of Hebrew Bible and its Exegesis at the Abraham Geiger College and the University of Potsdam School of Jewish Theology from 2015 to 2019. She holds an M.A. in Jewish History from Yeshiva University and a Ph.D. in Ancient Jewish Literature from New York University, and is the author of The Pesher Nahum Scroll from Qumran: An Exegetical Study of 4Q169. Her research focuses on the reception of the Hebrew Bible, especially in the Dead Sea Scrolls, and on feminist interpretation and digital humanities.
Last Updated
March 25, 2026
Books by the Author
Amazon paid links
Articles by the Author
Leviticus chapters 25, 26, and 27 are not only each explicitly set at Sinai, but are also tied together by a network of Leitwörter, numerical patterns, and unusual forms. Significant is the use of ג.א.ל, “to redeem”—whether of land, houses, persons, or sanctuary dedications—19 times in chapter 25 and 12 times in chapter 27. In contrast, ג.א.ל is entirely absent from the curses and blessings of chapter 26, and its place is taken by ג.ע.ל, “to reject with disgust,” a root that does not appear anywhere else in the Torah.
Leviticus chapters 25, 26, and 27 are not only each explicitly set at Sinai, but are also tied together by a network of Leitwörter, numerical patterns, and unusual forms. Significant is the use of ג.א.ל, “to redeem”—whether of land, houses, persons, or sanctuary dedications—19 times in chapter 25 and 12 times in chapter 27. In contrast, ג.א.ל is entirely absent from the curses and blessings of chapter 26, and its place is taken by ג.ע.ל, “to reject with disgust,” a root that does not appear anywhere else in the Torah.
In Ezekiel’s graphic metaphor of a girl abandoned in the blood of her afterbirth, God sees baby Jerusalem and urges her to live (Ezekiel 16:6–7) but leaves her there until she is older. The verse’s inclusion in the Haggadah (ca. 16th century) hinges on Mekhilta’s radical reinterpretation and regendering of the blood as representing Israel’s first mitzvot in Egypt: circumcision and the paschal offering. In response to Christian supersessionism, women’s menstrual blood was added as a third example of Israel’s blood-based mitzvot.
In Ezekiel’s graphic metaphor of a girl abandoned in the blood of her afterbirth, God sees baby Jerusalem and urges her to live (Ezekiel 16:6–7) but leaves her there until she is older. The verse’s inclusion in the Haggadah (ca. 16th century) hinges on Mekhilta’s radical reinterpretation and regendering of the blood as representing Israel’s first mitzvot in Egypt: circumcision and the paschal offering. In response to Christian supersessionism, women’s menstrual blood was added as a third example of Israel’s blood-based mitzvot.
Is it Ahasuerus, Mordechai, or the horse?
Is it Ahasuerus, Mordechai, or the horse?
The Torah often uses the repetition of certain terms and wordplay to underline important themes. Numbers uses the terms נשא (nas’a: “to carry”) and נסע (nas‘a; “to travel”) to highlight the development of Israel from independent clans to a nation in a way that fits well with the model of group formation first suggested by psychologist Bruce Tuckman.
The Torah often uses the repetition of certain terms and wordplay to underline important themes. Numbers uses the terms נשא (nas’a: “to carry”) and נסע (nas‘a; “to travel”) to highlight the development of Israel from independent clans to a nation in a way that fits well with the model of group formation first suggested by psychologist Bruce Tuckman.
Reuben’s sin and its consequences in the Torah, Pseudepigrapha and Midrash.
Reuben’s sin and its consequences in the Torah, Pseudepigrapha and Midrash.
The opening of the wilderness-wandering story in Exodus uses the Leitwort נ-ס-ה to underline the process of reciprocal testing between Israel and God as preparation for the Sinai event. This testing parallels that of the wilderness-wandering story in Numbers, which uses the Leitworter נ-ס-ע and נ-ש-א to underline the process of preparation Israel goes through before entering the land.
The opening of the wilderness-wandering story in Exodus uses the Leitwort נ-ס-ה to underline the process of reciprocal testing between Israel and God as preparation for the Sinai event. This testing parallels that of the wilderness-wandering story in Numbers, which uses the Leitworter נ-ס-ע and נ-ש-א to underline the process of preparation Israel goes through before entering the land.
