Literary Reading

After Sinai, Moses writes down YHWH’s Laws on a scroll and reads it to the people (Exodus 24). Similarly, Moses writes down the Deuteronomic Torah, which will be read to the people every seven years (Deuteronomy 31). Using the literary mirroring technique, mise en abyme, the Torah connects its authority to these ancient scrolls on one hand, and its readers with the ancient Israelite audience on the other.

“I'll let you be in my dreams if I can be in yours” ― Bob Dylan

Genesis 11:1-9 is not only about the downfall of Babylon or the origin of languages. It is a reflection on how languages work differently, on the limitations of one language to convey the sense of another, and the insufficiency inherent in translation.

The story of Joseph is replete with narrative contradictions. Source criticism has long dominated the quest for textual coherence. But how are we to make sense of the integrated text?

The Joseph story invites the reader to be transported to Egypt itself through the inclusion of Egyptian words, proper names, and customs; to analyze the unsurpassed use of repetition with variation; and to enter the mind of the character (in this case, especially Pharaoh) through the use of interior monologue.

The late British anthropologist Mary Douglas proposed that Leviticus was designed to reflect the structure of the Tabernacle, which in turn reflects the division of space during the revelation at Mount Sinai. In this reading, the two screens or curtains that divide the Tabernacle are represented by Leviticus’ only two narratives.

Is the focal point of the book the Camp or the Tabernacle?

The history and geography of the Judahite clan of Shelah as portrayed in the Bible and in the extra-biblical Sources.