Murder

Was Israel ever a tribal society? Although some scholars accept the Bible’s depiction of Israel’s pre-monarchic society as a confederation of tribes, others have dismissed this as ahistorical. Can a study of biblical law help us resolve this question?

A close look at the laws of assault recorded in Exodus’ Covenant Collection demonstrates that the author knew the Laws of Hammurabi and revised them to fit with Israelite legal and ethical conceptions.

A struggling ex-slave and single mother labors against all odds to raise her son and shield him from the prejudices of the surrounding community.

Pinchas is portrayed as a hero in the Torah and Second Temple sources for killing Zimri and his Midianite lover, Cozbi. Rabbinic sources struggle with the absence of any juridical process or deliberative body, which contravenes their own judicial norms, and therefore recast or minimize his act in subtle ways.^[1]

Reading Cain’s murder of Abel and the account of Cain’s descendants as a metaphor for the trajectory of human development and the change in patterns of human behavior.

If a corpse is found in a field, and the killer is unknown, Deuteronomy 21 requires the elders of the closest city to break a heifer’s neck by a stream and declare that they did not spill “this blood.” How does this ritual of eglah arufah, “broken-necked heifer,” atone for Israel’s bloodguilt?

What does the root רצח actually mean: to kill or to murder? A look at Rashbam’s attempted (and failed?) solution highlights the ethical ramifications of Bible translation.

The law of the eglah arufah (the heifer whose neck is broken) has puzzled both traditional and modern commentators. What is it meant to accomplish? How does it work?