Download Beginning Again: Toward a Hermeneutics of Jewish Texts by Aryeh Cohen (ed.), Shaul Magid (ed.) PDF

By Aryeh Cohen (ed.), Shaul Magid (ed.)

Representing the spectrum of subfields inside Jewish experiences, the contributing students to this quantity use "beginnings" as a hermeneutic stance to investigate texts of their zone. whereas each one essay is an important contribution to its personal subfield—Bible, Talmud, Kabbalah, glossy Jewish idea, Feminist and Cultural Studies—the essays taken as an entire current new chances for exploring the distance that's Jewish reports and starting an inquiry into what may perhaps represent a definable hermeneutics of Jewish texts.

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Beginning Again: Toward a Hermeneutics of Jewish Texts

Representing the spectrum of subfields inside of Jewish reviews, the contributing students to this quantity use "beginnings" as a hermeneutic stance to investigate texts of their region. whereas each one essay is an important contribution to its personal subfield—Bible, Talmud, Kabbalah, glossy Jewish notion, Feminist and Cultural Studies—the essays taken as an entire current new percentages for exploring the gap that's Jewish reports and starting an inquiry into what may possibly represent a definable hermeneutics of Jewish texts.

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This one is preparing his Sukkah, this one his Lulav. On the first day of the Festival, all Israel stand before God, waving their Lulav and Etrog, praising God’s name. ” From that point on a new calculation begins. ” 49. In true proemic style, R. Kolonymous Kalman returns to the initial midrash, now reading it through his discussion of true and false beginning. 50. This refers to God’s revelation at Sinai and its prophetic interpretation in the verse I am God, the first (Isaiah 41:4). 51. I have taken considerable license here in the translation.

See Leviticus Raba 30:7, pp. 704–706. 22. See, for example, in R. Kolonymous Kalman Shapiro, Mevo Ha-Shearim, reprinted in Hakhsharat Averkhim ve Mevo Ha-Shearim (Jerusalem, 1962), p. 41f. 23. On this see Harold Bloom, Ruin the Sacred Truths (Cambridge, MA, 1987), pp. 1–13. 24. See, for example, in Rachel Elior, “Hasidism—Historical Continuity and Spiritual Change,” in Peter Schefer ed. Major Trends in Jewish Mysticism: 50 Years After, (Tubingen, 1996), pp. 318 and 319. 25. , 1995), pp. 338, 339, “Polytheism, on the contrary, with the exception of Platonic philosophy, assumes immortality to mean only deification.

It is less often remarked, though, that the very periodization of Israelite history into eras of judges and kings—a periodization still followed in political histories of ancient Israel—is a construct of the narrative of the Deuteronomistic History, and not the only possible way of looking at the Israelite past. It was, after all, not David or Saul who was the first king of Israel, but Gideon’s by-blow, Abimelech. He was proclaimed king three biblical beginnings 11 at Shechem (Jud 9:6), just as Solomon’s son Rehoboam would later attempt to be (1 Kgs 12:1).

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