By Hindy Najman, Judith H. Newman
The essays during this Festschrift honor James L. Kugel for his contribution to the sector of religious study, particularly early biblical interpretation. The essays are geared up in 3 approximately chronological different types. the 1st crew treats a few a part of the Tanakh, starting from the construction and Abraham tales of Genesis to the evolving belief of sacred writing within the prophetic literature. the second one set of essays focuses mainly at the literature of moment Temple Judaism, together with Qumran and extra-biblical literature. The final crew matters the scriptural mind's eye at paintings in rabbinic literature, in Milton's Paradise misplaced, within the anti-semitic paintings of Gerhard Kittel, as much as the current in a therapy of Levinas and the Talmud.
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Extra resources for The Idea of Biblical Interpretation: Essays in Honor of James L. Kugel
This is the tenth printing of a multivolume work published 1937–1956. ”36 This is true, of course, but only because neither the idea of “advance” nor that of a “concept of deity” is native to Israelite culture. 39 But, most fundamentally, if the Old Testament is to be our guide, we cannot sever the God of Abraham, Isaac, and Jacob from the God of Moses in the least. For however diﬀerent the “concept of deity” of the varying corpora may be, and whatever valid historical conclusions may be consequently drawn, the biblical aﬃrmation (for it is too self-conscious to be a mere presupposition) is that these are one and the same God.
For the same observation could be made to the credit of traditional Jewish teaching about Gentiles who observe the seven Noahide commandments: their observance ranks them not merely with the postdiluvian father of all mankind but also, and more importantly, with the father of Israel. For Christians, I should think the minimalist view of Abraham’s observance—the fact that in this interpretation he does not keep the Mosaic Torah in its entirety—can hardly be a matter for protest. For, as we have seen, in Pauline and much later Christian literature, Abraham serves (inter alia) precisely the purpose of exempting Gentiles from the Mosaic norms—an exemption that rabbinic theology also endorses.
89 Were the theology to remain as it stood at that initial 82 Gen 24:1. Gen 26:5. 84 I speak here only of the midrash in this particular wording. ; New York: Jewish Theological Seminary of America, 5733/1973), 8:986–87. 85 Gen 18:12. ” 86 Gen 25:8. 87 Note the midrash that interprets the same verse to mean that Abraham had a daughter (Gen. Rab. 59:7). 88 Gen 22:15–18. See Moberly, “Akedah,” 302–23. 89 Gen 12:1–3. ”91 The eﬀect of Gen 26:5b is to underscore the justice of God’s action, which, while remaining altogether gracious, constitutes the condign response to Abraham’s extraordinary obedience.