Sin

What do the curses in Leviticus 26 mean by saying that Israel will רצה ratzah their sins and the land will רצה ratzah its Sabbatical years?

During the Second Temple period, the scapegoat was tied with a crimson thread. While the Torah requires a crimson thread as part of the purification ritual for tzaraʿat (skin disease), it does not mention it by the scapegoat. Nevertheless, parallel practices found in 2^nd millennium B.C.E. Hittite texts of Luwian origin imply that the use of a crimson thread is not a late innovation but an ancient part of the rite.

This fundamental question lies at the heart of two stories: God suspending Mount Sinai over the Israelites to compel them to accept the Torah, and Joshua, with the Jordan River suspended over the Israelites, compelling them to accept mutual responsibility for each other's private sins.

Finding gender equality in the Song of Songs without compromising God and meaning.

Leviticus 16 – ויקרא טז

The story of divine beings procreating with human women (Genesis 6) is expanded upon in the book of Enoch to tell how these angels also bring sin to humanity, causing the ancient flood as well, and this sin is the source of disease in the present day.

Ezekiel challenges the divine (in)justice of intergenerational punishment, even though it appears in the Decalogue.

Eight possible meanings of Cain’s response גָּדוֹל עֲוֹנִי מִנְּשֹׂא (Genesis 4:13) and what this tells us about his character as presented in the Torah

In English, to covet means to desire someone or something obsessively, wrongfully, and/or without due regard for the rights/feelings of others. It is a strong emotion, to be avoided. But does “covet” capture the meaning of the Hebrew verb חמד?

Following the purification period after birth, a mother must bring a חטאת –“sin offering,” despite her having committed no obvious sin. This offers us a unique glimpse into the prehistory of the Israelite cult, when apotropaic rituals (used to protect against dangerous forces) like those in other ANE cultures, were the norm.

Census is a necessary and standard procedure for governing. Indeed, the Bible contains numerous stories of censuses that are mundane and unproblematic. Only two texts suggest otherwise: Exodus 30, and 2 Samuel 24, a census by King David.

Ezekiel 36 uses Priestly “purification” imagery similar to that of the red heifer ritual to describe God’s future reconciliation with Israel, inspiring the rabbis to choose this passage as the haftara for Parashat Parah.