Latest Essays

The history, structure, poetic style, and intertextual biblical and rabbinic sources that inspired the best-known liturgical piyyut recited on Rosh Hashanah and Yom Kippur.

In a Yom Kippur afternoon (minhah) liturgical poem (piyyut) about Abraham, the artist of the 13^th century Leipzig Mahzor chooses a scene of Abraham standing up to Nimrod and God saving him from death by fire.

In the Second Temple period, a crimson thread was placed on the horn of the Yom Kippur scapegoat and tied to a stone in the desert before the goat was pushed off the cliff. After the verse “If your sins be as scarlet they shall be as white as snow” (Isaiah 1:18) was used as a prooftext for this non-biblical practice, the Talmud envisaged a magical ritual in which a second crimson thread would turn white on Yom Kippur to signal God’s acceptance of the people’s repentance.

Jonah is resentful when God is ready to forgive the wicked city of Nineveh, and his book ends with God trying to change Jonah’s perspective. Whether or not God was successful, on Yom Kippur we read the words of Micah (7:18–20) as if Jonah finally accepts God’s compassionate nature.

Israel’s deity becomes a universal God and the political power behind human affairs. This is just one of seven historical shifts in how the Bible conceives of “theocracy,” divine political power.

The new year and Akitu festivals in Babylonia were celebrated in the spring, during which the high priest of Marduk’s Esagil temple would read the Babylonian creation story, Enuma Elish. This narrative tells how the young god Marduk became king of the gods by saving them from Tiamat and her army of monsters.

The title ʾem, “mother,” is found in a synagogue inscription, and is used in the Talmud to refer to Abaye’s foster mother. ʾEm is likely also used as a title when it is applied to biblical Eve, Deborah, and the wise woman of Abel of Beth-maacah. It reflects their honored position, not their role as child-bearing women.

Revised in the post-exilic period in the voice of Moses, Deuteronomy describes Judah’s destruction and exile to a foreign land כַּיּוֹם הַזֶּה “as it is still the case” (Deuteronomy 29:27), but reassures the people that, at the end of days, Israel will be reconciled with YHWH, who will circumcise their hearts to ensure their permanent loyalty.

A unique law in its ancient Near Eastern context, commentators such as ibn Ezra, Maimonides, and Calvin, living in a world of normative slavery, debated its reason, and whether it was theological or ethical.

To enhance the sounds of the text for their audience, biblical authors plumbed the depths of the Hebrew lexis for alliterative rare words, some of which appear only once in the Bible.

Biblical dietary laws forbid consuming animals that shed the blood of other animals, reflecting an ideal world without violence among humans or animals. But what counts as blood?

Following King David’s appropriation of Bathsheba and his role in the killing of her husband Uriah, YHWH dispatches the prophet Nathan to present a parable (2 Samuel 12:1–4). The parable features a ewe-lamb adopted by a poor man, which highlights David’s attempts to evade responsibility for his actions.

Jewish Greek philosophy, the New Testament, Christian theology, Samaritan law, Rabbinic Judaism, the Church Fathers—all shaped and interpreted the Decalogue to meet the needs of their community.

Jeremiah prophesized that King Nebuchadnezzar of Babylon (605–562 B.C.E.) would conquer Egypt (Jeremiah 43), but this did not come to pass. Instead, in 525 B.C.E., the Persian King Cambyses conquered Egypt, and reports that he destroyed its temples became widespread. The Judean scribes then updated Jeremiah's prophecy about Nebuchadnezzar to include these new details.

The Hebrew term for the Decalogue is עֲשֶׂרֶת הַדְּבָרִים aseret hadevarim. The word דבר davar is one of the most common nouns in biblical Hebrew, and can mean “word,” “thing,” “statement,” and even “commandment.” What does it mean in this context?