Inner-Biblical Interpretation

The command to go to war against Sihon, even though his territory lies east of the Jordan River (Deuteronomy 2:24–25), seemingly marks the beginning of the conquest of the promised land and reflects a tradition in which Moses, not Joshua, leads it. But instead, Moses asks to cross the land peacefully (vv. 26–29). The Midrash portrays this choice as disobedience that God ultimately validates. A literary critical approach highlights how Moses’s response is a redaction, an inner-biblical midrash, that reconciles different layers of the text.

By identifying biblical intertexts and parallel phrases, we can better understand the flow, the imagery, and even the core message of Eichah, Lamentations.

As part of a complaint by God against Israel and Judah, Hosea 12 mentions several stories about Jacob, intended to serve as a model for behavior. But is Jacob a good or bad role model?

The second paragraph of Shema (Deuteronomy 11:13-21) has significant overlaps with the first (Deuteronomy 6:4-9), including some identical phrases and core concepts. It was likely written as a later elaboration of the first, a process that may reflect the earliest stages of the Shema becoming a central text.

Emphasizing the Holiness of Ethics over the Ritual

The Cow That Laid an Egg (!)

The scribes who wrote the addendum to the laws of Sukkot (Leviticus 23:42-43) used inner-biblical exegesis to explain the requirement to dwell in booths as a commemoration for the miraculous booths (not clouds) that God created for the Israelites at their first stop on the way to freedom.

How the conflation of Kiryat-arba and Hebron created a new mythic character, Arba, father of the giants.

The Torah states “do not cook a kid in its mother's milk.” What does this phrase mean, and how did it develop into the prohibition of mixing meat and milk?