Latest Essays

How do the names in the book of Esther correlate with those we know from Persian history? Do some of them refer to the historical personages described in the Greek sources of Herodotus and Ctesias?

In the 14^th century, R. Nissim of Marseilles suggested that God told Moses only the general command for the Tabernacle and the laws in the Torah, and Moses himself wrote the details and attributed them to God as a way of glorifying God. A close look at many passages in Deuteronomy suggests that this was an early conception of Moses’ role in commanding the mitzvot.

The Shabbat laws offer an instructive model for how Jews in antiquity engaged in creative reinterpretation of biblical texts in order to expand their limited application and to ensure that their customary practice comported with their sacred texts.

The description of what is to be done with the ark’s carrying poles (בַּדִּים) seems to differ between Exodus ch. 25 and Numbers 4. Medieval Jewish commentators offered many different solutions to this contradiction, but the best answer lies in what we learn from the construction of ancient Egyptian portable chests.

An ancient Yelamdeinu Rabbeinu homily connects the covenantal nature of the prohibition to write down the Oral Law, and recite the Written Torah orally, to a novel reading of Gen 18:17-19: God’s choice of Abraham and his descendants to be exclusive participants in God’s own mystery cult.

Traditional and critical scholars agree that the Ohel Moed “Tent of Meeting” Moses erects in Exodus 33 is not the same as the Ohel Moed Tabernacle referenced in other biblical texts. But what is it?

King David conducts a census, which brings about a divine plague killing 70,000 people. During the first wilderness census, Exodus requires the Israelites to pay a half shekel to avoid a plague. What’s so dangerous about a census?

The Torah mentions the ephod as something the high priest would wear, but never describes it clearly, and neither do the Talmudic sages. Medieval scholars like Rashi and Rashbam use their creativity and analytical skill to try to tease this out from the biblical text.

Winged children, winged adults, griffins, or sphinxes? A survey of the iconographic and archaeological evidence.

Exodus 22:28 commands Israel to give its firstborn sons to God, and makes no mention of redeeming them. What exactly is being commanded?

And the challenges of putting it into practice.

Traditional and Critical Approaches

Generally translated as “do not steal,” the Rabbis make a compelling case for understanding lo tignov in the Decalogue to be a prohibition against the more serious offense of kidnapping, or, in modern terms, human trafficking.

YHWH commissions Isaiah to distract the people of Judah so that they continue to sin and then YHWH can punish them harshly. In contrast to other biblical figures such as Abraham and Moses, Isaiah is silent at this injustice.

Ten observations about the Song of the Sea and what it is really about.

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 Hebrew calendar marks multiple news year’s days to express different values: nature and history, universal and particular.

Exodus narrates three distinct conceptions of God’s relationship to Pharaoh’s stubbornness: God was surprised, God knew beforehand, and God was the direct cause.  The final conception reflects the Priestly redaction of the Torah, whose authors were unwilling to leave the destiny of the plagues up to Pharaoh’s own heart.

Exodus 12:40 declares that the Israelites were in Egypt for 430 years, yet evidence from other biblical texts suggests a much shorter sojourn.

Moses’ first set of laws in Deuteronomy (11:31–12:28) requires the Israelites to destroy Canaanite sites of worship and to centralize sacrifice for Yahweh at the site of His choosing. It also allows them to eat meat without sacrificing the animal, under particular conditions. A close look at the terms of Moses’ speech shows that the text has been supplemented no less than three times.

Reading the plagues of locust, darkness, and firstborn in their ancient Egyptian context.

Before several plagues, God commands Moses to warn Pharaoh. Moses delivers this warning, but his actual words are not recorded. In the plague of locusts, the opposite occurs, and God’s wording is not recorded while Moses’ warning is. The SP fills in these lacunae by recording each instance.

The plague story expanded over time in three main stages: The oldest stage (E) has Moses perform 3 plagues on his own; this was revised to create a story of an all-powerful God performing 8 plagues (J), utilizing Moses as a mouthpiece. Finally, the Priestly redactor revised this into our familiar narrative of 10 plagues, in which God uses the miracles to announce himself to Egypt and the world.