Gender

Moses extends the covenant to all of Israel, “from the hewer of your wood to the drawer of your water” (Deut 29). The midrash connects this group with the Gibeonites of Joshua 9, creating an anachronism which later rabbinic commentators try to resolve.

A wife who intervenes in a fight to save her husband by grabbing his opponent’s testicles is punished by having her hand cut off (Deut 25:11–12). What is the nature of her offense? Why isn’t her intent to save her husband a mitigating factor? What is the relationship between the punishment and the crime?

If an Israelite wishes to marry a woman taken captive in war, she becomes part of the Israelite polity and is protected from future re-enslavement. Uncomfortable with the Torah’s permitting this marriage, the rabbis declare it to be a compromise to man’s “evil impulse,” an idea reminiscent of Jesus’ claim that the Torah allows divorce as a compromise to humanity’s “hard heart.”

The Mishnah adds further humiliation to the biblical sotah ritual for a suspected adulteress. Other rabbinic texts from the same period critique this expansion, as well as the gender inequality inherent in the ritual itself.

Compared to the birth of a son, Leviticus 12 requires a double-period of purification upon the birth of a daughter. Interpreters in antiquity offered two basic models to explain this. The first approach was to utilize biological “knowledge,” the second was to ground the law in the biblical story of Adam and Eve.

What is the gender of the God of creation? Of YHWH in general?

Finding Gender equality without compromising God and meaning in a sanctified collection of love poems.

Abimelech, Michal, Sisera’s mother, and Jezebel all look through a window, but their experience is not the same.

The “Other” Benefits of Partners

The Canaanite general Sisera is killed by Yael in her tent but in an older version of the story, he died in battle at the hands of the Israelite general, Barak. The story was revised as part of a broader theme in Judges, to weaken the image of male military heroes through women and give the power to God.

What does Deuteronomy 22:5 prohibit and why?

Understanding the Midrash in Light of Plato and the Pseudepigrapha

The biblical portrait of Miriam can leave the feminist reader with a lingering bitterness but a literary rereading may help highlight her prophetic leadership role.

Virtually all biblical scholars—even feminist biblical scholars—consider the Bible and ancient Israelite society patriarchal.^[1] But is that a valid designation?

A methodologically rigorous reading of the account of the Woman's creation reveals a fundamentally egalitarian view of the sexes that is both nuanced and psychologically sensitive.