Inheritance

Sons, and then daughters, brothers, and paternal uncles all inherit, but the Bible is silent about spouses. The Talmud, in a midrashic reading of the laws of inheritance (Numbers 27:8–11) that the sages themselves admit is not what the verses say, adds that husbands are first to inherit from wives, but wives do not inherit from their husbands. Rashi and Ibn Ezra differ on whether a biblical verse can support both midrashic and peshat interpretations.

Hate in ancient Near Eastern law, the Torah, and Elephantine ketubot is a legal term. If a man demotes his wife to second in rank for no fault, merely because he “hates” her, he cannot also take away her firstborn son’s right to inherit a double portion.

Mahlah, Noah, Hoglah, Milcah, and Tirzah skillfully structure their petition to inherit land not by confronting the patriarchy, but by couching their request as an attempt to preserve their father’s name.

Abraham, Isaac and David are literally or figuratively blind to YHWH’s intentions. It is their wives who take decisive action to shape Israel’s future.

The Torah’s two contradictory methods for how to divide the land among the tribes – a redactional and historical approach.

Deuteronomy commands a man to marry the childless widow of his brother (yibbum). And yet, a close look at the Priestly text of the Torah shows that it did not have the option of yibbum.