For most Second Temple scribes, the Torah’s sanctity did not translate into a requirement to avoid the imprecisions common in all books. The Paleo-Hebrew and Proto-MT scribes were an exception, although the latter were committed to precise copying of all biblical scrolls. Only with the emergence of scrolls containing all five books (2^nd cent. C.E.) did Torah scrolls take on their special level of sanctification.

Midrash Tanchuma relates how Moses didn’t understand God's instructions for how to construct the menorah. This highlights the complexity of the Torah’s instructions, which commentators from antiquity until today struggled to visualize. One approach, taken by Philo and Josephus, was to interpret the menorah symbolically.

A small shrine model, found in an archaeological excavation of the 10^th century B.C.E. city at Khirbet Qeiyafa, together with a 9^th century B.C.E. Temple excavated at Motza, help us better understand the Temple of Solomon, known only from the biblical text.

The Letter of Aristeas embellishes its account of Ptolemy’s gift of a table and bowls to the Jerusalem Temple with what Greek rhetoric calls ekphrasis, a graphic description of a thing or person intended to bring the subject vividly to the eyes of the reader. What is the purpose of this embellishment?

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.

The Priestly Torah discusses the Tabernacle at extraordinary length, emphasizing its portability. Nothing in P ever says this structure was meant to be temporary. P’s Tabernacle was not foreshadowing the Temple, but was a polemic against Haggai and Zechariah’s agitation to build the Second Temple.

After Korah’s failed rebellion, God commands Elazar to plate the altar with the bronze firepans of the two hundred and fifty tribal leaders (Num 17). But didn’t Bezalel already plate the altar in bronze as God commanded when it was first built (Exod 27 and 38)?

The parallels between the Tabernacle and ANE structures such as Rameses II’s military tent shed light on what the meaning and function of this ancient structure might have been.

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

Babies, birds, angels, even Torah scholars, tradition has interpreted cherubs in various ways, but what was their function on the ark?

The well-known rabbinic principle of אין מוקדם ומאוחר בתורה (there is no chronological order in the Torah) is often understood to be a hermeneutical solution to a textual, peshat problem. The principle, however, should be understood as midrashic, formulated to highlight other reasons for which biblical accounts could have been juxtaposed.

The Difference between God’s “Name (שם)” and “Presence (כבוד)”

Animal, vegetable or mineral? Assyriology and archaeology provide an answer to an ancient question.

What makes a material suitable for constructing a sacred space, and why, given all of the details and repetitions concerning the Tabernacle, are none of its manufacturing techniques narrated?