Jewish biblical exegesis
Author: Louis Jacobs
Publisher: Behrman House, Inc., hardcover, 196 pages, including Introduction
Reviewed by Rev. Garth Wehrfritz-Hanson
The Author
Louis Jacobs (17 July 1920 – 1 July 2006), was the Rabbi of New London Synagogue, in the United Kingdom, an author of several books, and a leading Jewish theologian. Rabbi Dr Jacobs’ books are on all aspects of Judaism, everything from mainstream theology, to mysticism, to Chassidism, to the Talmud. Jewish biblical exegesis is volume four of a seven volume “The Chain Of Tradition Series.”
Contents
The volume includes an Introduction, and 19 chapters. The chapters highlight excerpts from significant scholars and rabbis of the 11th century through to the 20th century.
Brief Observations
Rabbi Dr Jacobs explains two terms Rabbis employ regarding Scripture and interpretation—Midrash or Derash, which means “to inquire,” and Peshat, which means “plain meaning.” Midrash or Derash involves reading something into a text, and can be creatively far-fetched. Commentators who favoured Peshat are referred to as Pashtanim. Commentators who favoured Derash are referred to as Darshanim. In some instances however, commentators may have employed both methods. Rabbi Dr Jacobs provides brief biographical notes and explanations for each of the commentators.
Here are four Rabbinic examples of how they interpreted Scripture.
Rabbi Dr Jacobs provides this introductory comment on one of the most familiar scholars: “Moses ben Nahman (Nahmanides) was born in Gerona, Spain in 1195 and died at Acre in Palestine around the year 1270. He is known as Ramban, after the initial letters of his name (Rabbi Moshe ben Nahman). Nahmanides’ Commentary to the Pentateuch...was also the first...to use the teachings of the Kabbalah” (p. 46).
Nahmanides provides this answer to the question: What is the image of God? “The word “image” means “form”....And the word “likeness” means a resemblance in character and deed since of things close to one another in idea it can be said that they resemble one another” (p. 47).
Rabbi Dr Jacobs explains Nahmanides’ comment on the command to be holy in Leviticus 19:2 and 11:44 as follows: “over and above the detailed rules and regulations there is a general command to be holy, that is, for Nahmanides, to keep oneself apart from too much indulgence even in permitted things” (p. 59). One example Nahmanides refers to is moderation in drinking wine: “He (or she) should sanctify himself (herself) in the matter of wine, only drinking a little....” (p. 58).
“Rabbi Jacob ben Asher (died in Toledo, Spain, before 1340) was the author of a great and authoritative Code of Jewish law...known as the Tur (“Row”), but more specifically as the Turim....” (p. 100).
“There is a Midrash which says that the reason the Torah begins with the letter bet and not with the letter alef is that bet stands for berachah (“blessing”), whereas alef stands for arirah (“curse”)” (p. 101).
“The numerical value of bereshit bara (“In the beginning He created,” the first two words of the Pentateuch) is the same as that of be-rosh ha-shana nivra (“On Rosh Ha-Shanah it was created”)” (p. 103).
Hayim ben Moses ibn Attar was born in Morocco in 1696, and died in Jerusalem in 1743. In his answer to the question: Why should one help the poor? He states: “Whoever gives alms to the poor (person) and supports (them), thereby causes that poor (person’s) quarrel with Heaven to cease” (p. 164). Rabbi Dr Jacobs, commenting on this, suggests that: “It is sometimes claimed that religion, by turning (people’s) minds away from the sufferings of this world, fails to encourage (people) to alleviate that suffering” (p. 164). Hence, in this sense, religion contributes to the injustices in the world.
Rabbi Baruch Epstein was born in 1860, and murdered by the Nazis in 1942. He cites several Rabbinic interpretations of Leviticus 19:14: “Thou shalt not...put a stumbling-block before the blind....” For example, the verse may refer to: the blind as one who is in the dark on a particular matter; or not giving a cup of wine to a blind Nazirite; or a hint of the necessity of marking graves; or not striking a grown-up son, who might retaliate and strike their parent and thereby violate the fifth commandment; or a prohibition of selling wood/trees to fire-worshippers; or a prohibition to lenders and borrowers of money regarding interest; or a prohibition to lend money without witnesses—to list some of the Rabbinic interpretations. Rabbi Epstein suggests that the verse could refer to both a figurative and a literal-physical stumbling-block and blindness.
Reading this volume reminded me of the Rabbinic view of Shiv’im Panim La-Torah –each verse of Torah has 70 different faces/i.e., interpretations. Those who are interested in learning more about the wide range of Rabbinic interpretations will likely appreciate this volume.
