The Torah is silent on the details of Moses’ forty-year year sojourn in Midian, suggesting a period of ascetic retreat that God forces him. . .

Six heroines, women of courage and conscience, figure in this week’s Torah portion. Without them, there would not have been a Moses.

This week’s Torah portion pinpoints the real grief in sibling violence: the grief that children cause their parents.

Two-hundred-fifty years ago today, a procession in Newport, R.I., carried three Torah scrolls to what is now the oldest synagogue building in the United States.

Hanukkah reminds us that while both the Hebrew prophets and the Greek philosophers had a divine mission, the mission was not the same. (1967)

A recent book claims otherwise, but we possess far too little evidence to make confident claims about what ancient Jews accepted as Scripture before the rabbinic period.

The account in Samuel of David’s ascent to the throne parallels the story in Genesis of Judah’s rise to preeminence; both highlight the theme of. . .

“I grew up on a huge, mighty God who expects us to be faithful to all His demands. By now, I have adopted a merciful. . .

Does Ezra’s recitation of the Law to the returned exiles offer a better understanding of religious commitment, and of the authorship of the Torah, than. . .

Why does an edition of the Hebrew Bible from 16th-century Antwerp open with the French inscription, “Hait on le mal”?

This week’s Torah portion offers two separate justifications for Jacob’s long sojourn with his uncle Laban; they point to a tension in his own. . .

Can a verse in the Torah be interpreted in a way that contradicts Jewish law as defined by the talmudic rabbis? Two great medieval commentators disagree.

To the medieval philosopher Hasdai Crescas, knowing that God exists cannot be a commandment, as Maimonides taught; rather, one knows God through lived experience.

By portraying Moses as a unique, inimitable leader, the Bible shifts the emphasis away from the man to the message he communicates—the Law, and God. . .