Egypt

Is the Bible’s portrayal of the magicians (Ḥarṭummīm) in accord with Egyptian literature and ritual practice? How did the Israelite writers obtain this knowledge?

It seems unethical for God to deny Pharaoh free will and then punish him for his actions. Rashi, Nahmanides, and Maimonides all struggle with this problem, and each assumes that even Pharaoh deserves to be treated fairly.[1]

Could the Story Have Its Basis in Natural Phenomena?^[1]

God uses a qādîm “forward” wind to bring the locusts and blow back the sea – but what direction is qādîm? Did Israel and its neighbors answer this question the same way? Can ancient maps clarify this question?

After commissioning Moses at the burning bush, God commissions Moses again in Midian, and then again on his way to Egypt. In this third commission, God instructs Moses to tell Pharaoh, “Let My son go, that he may worship Me, yet you refuse to let him go. Now I will slay your firstborn son” (Exod 4:22-23). How does this narrative fit into the exodus story?

What kind of clothes would the Israelites have borrowed?

The details of Moses birth story do not entirely cohere. By examining the midrash, and sifting through layers of the Torah text itself, we uncover a series of problems and solutions in the story which help to elucidate the way the text and its traditions evolved over time.

Reading the Plagues of Locust, Darkness, and Firstborn in their Ancient Egyptian Context

The change in usage over time and what this tells us about the biblical text

New Kingdom Egypt (1550-1070 BCE)

When a Temple of Yahu Stood Near a Temple of Khnum

The structures, the thrones, and the artwork.

Privy to Midrash and Egyptian Ritual Practice

Egyptian sources shed light on the nature of the work described in the Torah.