Priestly Source (P)

The use of the unusual verb מִדַּבֵּר, middabber in Numbers 7:89 suggests that YHWH does not speak to Moses in the literal and simple sense.

The description of Solomon building and dedicating the Temple in the Masoretic Text (MT) of 1 Kings 6 and 8 differ from their parallels in the Septuagint (LXX). These expansions are written in Pentateuchal language, uncharacteristic of Kings, and reflect the attempt of a later scribe(s) to make these scenes cohere with Priestly theology and style, especially of Leviticus 26.

Joshua circumcises the Israelites only upon their entry to the land.

Post-exilic scribes challenged priestly authority by supplementing the Tabernacle texts with a second Ohel Moed, Tent of Meeting, where Moses appoints the 70 elders. In contrast to the Priestly Tabernacle, any Israelite can go to this Tent of Meeting to speak with God. 

The story of the ancestors in Genesis serves as a prequel to that of Moses in Exodus. Originally, however, each were self-standing accounts of Israel’s origin. They were combined for the first time by the Priestly author in the post-exilic period.

Three curious details in the plagues of blood and frogs show the hand of a post-priestly editor and his concern about purity laws.

Isaac and Rebecca live in Beersheba (Gen 26:23), Beer-lahai-roi (Gen 25:11) and Kiryat-arba (Gen 35:27). When Jacob sets off to Laban’s house, where is he leaving from?

In the Gilgamesh epic, Utanapishti tells Gilgamesh the story of the great flood and how he survived it. Scholars have often held that this story lies behind the biblical account of Noah and the flood. However, a good case can be made that an even more ancient tale, the Atrahasis epic, on which the flood story in Gilgamesh draws, is the source of the biblical flood story.

In revenge for the Midianite seduction (Num 25), Phinehas takes the sacred utensils from the Tabernacle and leads the war against Midian (Num 31). Many details in this story contradict other Priestly texts, giving us a glimpse into how the Priestly Torah was compiled.

Applying our critical faculties to study the Bible, asking questions about its origin, context, and genre.

The biblical priestly text is unique in the ancient Near East, in that it utilizes scribal features such as colophons, cross references, and casuistic laws (when... then...), aimed at making the text accessible to the public. This preserved Israelite priestly writing past the destruction of the Jerusalem Temple.

In the Torah, Aaron, Miriam, and Moses are siblings; Aaron is the biological ancestor of all priests, Moses is the redeemer of Israel from Egypt, and Miriam, their sister, leads the Israelite women in song. But what can we reconstruct about who these ancient figures may have been?

Two responses—from an academic Bible scholar and from a rabbi.

Close reading of the relevant biblical texts uncovers friction, maybe momentous historical reform.

In the Priestly Torah and the Holiness School

Bringing Parashat Vayechi to Life

According to Leviticus 15:24, sex with a menstruating woman results in temporary impurity but seems to be allowed. According to Leviticus 18:19 and 20:18, on the other hand, it is strictly prohibited. What accounts for these two different approaches?

When God reveals the name YHWH to Moses in Exodus, he says that not even the patriarchs knew this name, yet they all use it in Genesis. Critical scholarship’s solution to this problem led to one of the most important academic innovations in biblical studies in the last three hundred years: the Documentary Hypothesis.

Popular legend tells us that Rabbenu Gershom (d. ca 1028) was the first to prohibit polygyny. The Damascus Covenant’s understanding of the law in Leviticus 18:18, however, suggests that polygyny may have been prohibited more than a thousand years earlier by the Priestly authors.

On a mountain, in a valley, no one knows – the three traditions about where Moses is buried in Deuteronomy 34 stem from three different sources.

The itinerary notes in Numbers 21 is a hodgepodge of styles and directions. Nevertheless, once we isolate each style, we find three separate itinerary lists, each from one of the standard Pentateuchal sources.

Bewildered, Rashi asks why Deuteronomy records Aaron’s death at Moserah (not Mt. Hor) and why it does so in the middle of Moses’ description of his (second) forty-day stay upon Mount Horeb. Academic biblical scholarship sheds light on these questions.

In Leviticus 15, the laws of niddah are about purity; Lev 18 and 20, however, prohibit sex during menstruation. The rabbis, who inherited both of these texts, create a new, hybrid concept: the prohibition of sex while a woman has the status of menstrual impurity.

The oldest layer of the exodus story has the Egyptian people, panicked by the plague of darkness, force the Israelites out under the king of Egypt’s nose. The story is later revised to credit the exodus to God's smiting the firstborn sons, and then drowning Pharaoh and his army in the sea. The final, Priestly editor added his signature theological innovation: God forces Pharaoh to give chase by hardening his heart.

Does the Supplementary Hypothesis explain the existence of a fourth son that found his way back into Pirkei de-Rabbi Eliezer and the Quran?

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.

Noah learns of the sin of his youngest son, (Ham), and yet curses Canaan (his grandson); is Canaan Noah's youngest son? Contrasting traditional and critical approaches.

Reactive vs. Goal-oriented

 Making Sense of the Opening of Vaeira

Why was Jacob’s funeral procession across the Jordan?

The Difference between God’s “Name (שם)” and “Presence (כבוד)”

Unlike the Priestly writers for whom sacrifice and rituals are needed to maintain the divine presence in the Tabernacle, the Deuteronomists stress God's transcendence and the obedience of the heart and soul.

The end of Deuteronomy recounts that at an age of one hundred and twenty Moses says he is no longer able/allowed to lead the people’s journey and will therefore not be carrying them on to cross the Jordan (Deut 31:2). According to other places in the Torah, however, Moses dies because of a sin – his or of the people.

Traditional commentators endued certain Torah references with midrashic or esoteric purport in an effort to counteract those who mocked them. But in so doing, they were conceding the mockers’ evaluation of these texts as being, prima facie, inconsequential. Fortunately, source criticism helps us accept these texts without discomfort, obviating the compulsion to interpret them away.