The image of YHWH accompanied by a heavenly retinue (צבאות) is ubiquitous in the Prophets and the Writings. Uniquely, in Isaiah’s call narrative, YHWH appears before the prophet accompanied by six-winged seraphim. What are these heavenly beings?

Linked by words and acts of chesed (lovingkindness), Jethro and Rahab (a pagan priest and a prostitute) are rabbinic exemplars of true converts.^[1]

In the list of people who must not work on the Sabbath, the גֵּר “sojourner” or “(resident) alien” appears last, even after the Israelite’s work animals. Is the sojourner’s standing in the Bible lower than livestock? ^[1] 

Tracing the tannaitic and biblical sources for the famous claim that God held Mount Sinai over the Israelites and threatened to bury them if they did not accept the Torah.

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.

The Approaches of Chazal and the Pashtanim

From Judges to Tefillin, the Hagaddah to Kol Nidrei – Jewish Tradition has preserved or harmonized different opinions: An idea reflected in Torah as understood by the Documentary Hypothesis

Can all social change be antedated back to Sinai?

A Historical Approach

The Revelation of the Divine Voice Within 

The Sinai theophany is virtually absent from the Bible outside of the Torah and the very late book of Nehemiah. This absence reflects an alternative tradition that sees Israel’s laws as deriving from multiple small revelations from prophets throughout history. 

In English, to covet means to desire (someone or something) obsessively, wrongfully, and/or without due regard for the rights/feelings of others. It is a strong emotion, to be avoided. But does “covet” capture the meaning of the Hebrew verb חמד? 

The development of the idea that the Torah has 613 mitzvot: From Talmudic aggada, to geonic liturgy, to medieval enumerations.

Cementing political alliances in the Ancient Near East through common genealogy.

Four Answers to One Question

An In-Depth Study of Deuteronomy’s Polemical Revision of the Yitro/Judges Account

Surprising misconceptions and ambiguities about God’s central and unmediated revelation

The haftarah for Parashat Yitro (Isaiah 6:1-7:6; 9:5-6), which portrays God’s opening revelation to Isaiah in the Temple, perfectly complements the parasha, which focuses on God’s revelation to Israel on Mount Sinai. But whereas the Sinai revelation portrays YHWH as the God of justice, the revelation to Isaiah paints a very different portrait, bringing up the uestion: What should we do when God goes rogue?

A careful examination of the three oldest copies of the Decalogue—4QDeutⁿ, 4QPaleoExodus^m, and the Nash Papyrus—surprisingly shows that none of them reflects the Masoretic Text.

Traditional commentators endued certain Torah references with midrashic or esoteric purport in an effort to counteract those who mocked them. But in so doing, they were conceding the mockers’ evaluation of these texts as being, prima facie, inconsequential. Fortunately, source criticism helps us accept these texts without discomfort, obviating the compulsion to interpret them away.