This seems to align well with the general halakhic principle of ḥumrot which prefers a more restrictive application of Torah commandments to avoid their potential violation (the “fence around the Torah” principle). An early example of this is the rendering of Leviticus 24:16 in the LXX which motivates the restriction on pronouncing the divine name…

Heiser argues for the same position as Paul Sanders in The Provenance of Deuteronomy 32 (Brill, 1996), and both make good arguments about the form of the infinitive, the object relation of גוים (are the nations given as an inheritance or are they the ones who inherit), the function of the adversative marker, as well…

Most scholars would agree that Deuteronomy was composed independently, as the D in the JEDP. Further, the theory which I will follow goes, Deuteronomy is understood to consist of a core Law Code, which is believed to be chapters 12-26 (Dtn), to which the writer added a prologue and epilogue to in order to contextualize…

IntroductionSamuel Sandmel writes on the period:“The signs of the postexilic period are unmistakable. Israel is spoken of not as usual as an ‘am, a nation, a people, but rather as a qahal, a congregation. The entity is a reduced community, no longer extending from Dan in the north to Beer Sheba in the south. Ammonite…

Numbers 31:18, Deuteronomy 21:10-14, R*pe Cases━━Sources This article reexamines the foreign female captive in Deuteronomy 21:10–14 through the lens of intersectionality and suggests that this text describes what contemporary international law scholars have identified as genocidal rape:https://www.jstor.org/stable/10.2979/jfemistudreli.32.1.04 This paper uses two contemporary ethnic genocides to underscore the impacts of war on women described in biblical…

According to Ken Brown there is one war which does use these same commands – Judges 21, which is the destruction of Jabesh-Gilead:Some argue that Judges 21 is older, and that Num 31:14-18 uses it to reinterpret Deut 20:10- 18 (e.g., Achenbach, Die Vollendung der Tora, 615, 620; Seebass, Numeri, 3:296, 304, 317), while Edenburg…

Introduction 📜Frederick Moriarty writes:“Like the other books of the Pentateuch, which both Jewish and Christian traditions attach to the name of Moses, Nm is a compilation of several sources embodying material from different stages of Israel’s history. It is even misleading and anachronistic to call Nm a ‘book’ as we understand the term today; we…

Milgrom, Leviticus 1-16 The Azazel rite, according to Levine (1974: 82), epitomizes the demonic character of the Day of Atonement. The high priest compels the demon Azazel to admit the goat into his domain by entering the adytum to be “invested with its numinous power” and infusing the goat with it by leaning his hands…

There is a scholarly paper on it here: https://www.jstor.org/stable/23496450Abstract:Lev 19:28 prohibits tattooing, but no reason for the prohibition is given. Since it appears in a context of pagan mourning practices (Lev 19:27,28) it is assumed that the reason for the prohibition lay in its association with such mourning practices. In this paper we explore the…

The main thing to notice here is that there are two main textual traditions in Leviticus, the so-called “Priestly Torah” and the so-called “Holiness School.” “P” material is focused primarily in chapters 1-16 and “H” material is found mostly but not only in chapters 17-26. There are many ways in which the conceptual world and…