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In April of 2001, the headline in the Los Angeles Timesread, “Doubting the Story of the Exodus.” It covered a sermon that had been delivered by the rabbi of a prominent local congregation over the holiday of Passover. In it, he said, “The truth is that virtually every modern archeologist who has investigated the story of the exodus, with very few exceptions, agrees that the way the Bible describes the exodus is not the way it happened, if it happened at all.” This seeming challenge to the biblical story captivated the local public. Yet as the rabbi himself acknowledged, his sermon contained nothing new. The theories that he described had been common knowledge among biblical scholars for over thirty years, though few people outside of the profession know their relevance. New understandings concerning the Bible have not filtered down beyond specialists in university settings. There is a need to communicate this research to a wider public of students and educated readers outside of the academy. This volume seeks to meet this need, with accessible and engaging chapters describing how archeology, theology, ancient studies, literary studies, feminist studies, and other disciplines now understand the Bible.
- Sales Rank: #2619289 in Books
- Published on: 2007-12-01
- Released on: 2007-12-01
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .62" w x 6.00" l, .73 pounds
- Binding: Paperback
- 256 pages
Review
“This collection admirably bridges the gap between biblical scholarship and lay readership, allowing laypeople to engage in the ‘conversations’ that have been ongoing for decades in academic circles and to ‘reach their own conclusions.”
-Choice
“The goal of the present book is to try to introduce lay Jewish audiences to some of the results of modern biblical research.”
-Journal of Jewish Studies
“An excellent supplementary textbook for survey courses on the Hebrew Bible or on biblical scholarship.”
-John J. Collins,Yale University
“This superb collection written by scholars for non-specialists should be required reading for anyone who wants to understand the most important issues in the contemporary study of the Bible.”
-S. David Sperling,author of The Original Torah
About the Author
Frederick E. Greenspahn is Gimelstob Eminent Scholar in Judaic Studies, Florida Atlantic University. He is the editor of The Hebrew Bible: New Insights and Scholarship, Essential Papers on Israel and the Ancient Near East, as well as author/editor of numerous other titles including When Brothers Dwell Together: The Preeminence of Younger Siblings in the Hebrew Bible and An Introduction to Aramaic.
Most helpful customer reviews
3 of 3 people found the following review helpful.
Insightful collection of essays
By E. L. Bess
This collection of essays, part of the series 'Jewish Studies in the Twenty-first Century' published by NYU Press, is divided into four parts with an epilogue.
I. The Bible as History
The opening essay 'Israel without the Bible' by the self-professed maximalist, Rendsburg (7), was fortunately not a foretaste of what was to come in this otherwise excellent little volume. Let me tell you, or let him tell you, what he means by 'maximalist': 'The maximalists hold that since so much of the biblical record has been confirmed by archaeological work and by other sources from the ancient Near East...we can therefore assume even in the absence of any corroborating evidence that the Bible reflects true history, unless it can be proved otherwise.' (6) With this very ingenuous admission, he proceeds to write a mini 'history of Israel' from the archaeological data alone. The contours of this history reach from the settlement to the exile. He correlates data from ANE inscriptions and geography in an effort to show that once the bible is entered into the equation after considering the other data by itself, we find the correspondences line up block for block and that from this we should infer the historicity of everything in the bible that cannot be confirmed by the external evidence. Virtually every item of archeological evidence he uses has debatable interpretation, though he doesn't relay this to the readership. (e.g., his identification of the Israelites with the Shasu bedouin, the date of the fortifications at Gezer, or the lack of pig remains as an ethnic marker for Israelites). One can also call into question his percentages of contemporary scholarship as minimalists/maximalists camps at 50-50. Rendsburg seems to think that anything short of maximalism is minimalism. What about those scholars whose views are in better moderation who are not minimalists, but do not hold maximalist views as he defines them either? (e.g., Dever, who recognizes minimalists as a marginal group of scholars) Rendsburg's arguments do not support his conclusion nor do they represent contemporary scholarship for the reader. His sans-biblical history is pointless without more detail and inadequate for its purpose without more insight into opposing views. The essay, however, is good for showing what's at stake in biblical historical scholarship because of the summary of directions away from 'prove the bible' archeology.
Bloch-Smith's summary of archeological paradigm shifts and debate is a little more detailed and balanced, as is the essay as a whole, entitled 'Bible, Archaeology, and the Social Sciences: The Next Generation'. She presents both sides of the issues discussed and also goes into some detail on how archeologists are going about it. It is odd though how she fails to mention that the reading 'house of David' on the Mesha Stele is disputed, although she uses it as support. (36) Ironically, Rendsburg is open about this. (14) These two essays complete this section.
II. New Approaches to the Bible
This next section moves on to what are basically literary approaches to the bible, one general (Berlin on how literary criticism relates to historical criticism, typically in opposition but lately coming to points of compatibility) and one specific (Fuchs on the varieties of feminist perspectives on the HB, herself taking the most critical standpoint with a case-study). To those more disposed toward the status of the bible as a historical document these two essays will be somewhat unappealing, but they are important witnesses to critical issues in contemporary interpretation of the bible nonetheless.
III. Ancient Practice
Westbrook's essay 'The Laws of Biblical Israel' is probably my favorite. What he argues for is a new way of looking at the origins of Israelite law. He is very critical of the prevailing views among biblical scholars 'who', he says, 'are trained in literary criticism and not in jurisprudence.' (108) The key to unraveling the confusion of the relation of Israelite law to ANE, Roman and Greek law is in a complex of various interrelationships and not merely a matter of a linear development or of direct copying, although there was probably both. He finds that biblical scholars' attempts to date or set a relative dating for the bodies of legal tradition in the bible come to contradictory results and have no evidence to back them. He ignores the issue altogether as irrelevant, which seems the wisest thing to do. In the last analysis, Westbrook's contribution has the reverberations of soundness and truth.
Wright's essay 'The Study of Ritual in the Hebrew Bible' begins by examining several definitions of ritual and then agrees with one he finds the most accurate. Then he summarizes opinions (very briefly) on the date and character of the strand of biblical literature where most ritual prescriptions are concentrated, the Priestly text in the Pentateuch, and one of its subdivisions, the Holiness Code. Then he takes sacrifice and examines it as a ritual in these texts. He rejects substitutionary theories of sacrifice since they assume that killing the victim is the main component of the ritual. These theories assume the victim is a symbol of the offerer, or someone else, who dies in their place. But in Wright's idea of ritual, the act is an 'extension' of non-ritual acts. All this results in the theory that immolation and blood ritual and non-animal offerings are all ways of appeasing the deity with food. Sacrificial ritual is in essence analogical. Metaphors from the human realm provide the rationale for ritual. Unfortunately Wright only focuses on sacrifice as a ritual and does not explain how other types of ritual fit into his paradigm of what 'ritual' is. I think the section on ancient practice, though making good points, suffers from failing to bring these theories back down to reality as they were practiced by ancient Israel. While Westbrook is helpful in clarifying how Israelite law originated, an equally important question is how was it applied in Israel's daily life? While Wright is helpful for demonstrating how sacrifice was conceived in Israel, or at least by the Priestly text, what significance did it really have for Israelite society?
IV. Judaism and the Bible
Greenspoon in this section discusses the canon formation of the HB from Jewish sources and the pluriformity and later fixation of the actual Hebrew text. He defines 'canon' and 'text' and goes about explaining the canonical process as the evidence allows. The sources of course include the HB itself, the DSS, Jewish apocrypha, Philo, Josephus, rabbinic texts and the New Testament. The early rabbinic period is the definitive timeframe for the final fixation of the books of the HB as we know it today to the exclusion of all other Jewish literature (152) and all other variant textual witnesses. The traditional view of the canonization of the HB from first Pentateuch, then Pentateuch and Prophets, to both with the addition of the Writings is rejected by Greenspoon which is consistent with more contemporary views. (148)
Zevit's very interesting essay 'From Judaism to Biblical Religion and Back Again' argues that there are continuities and discontinuities between 'Israelite religion' and 'Judaism' which scholarship has treated as two 'quite distinct, barely related entities.' Zevit instead tries to find a balance between the rabbinic tendency to retroject its traditions into the biblical period (e.g., an oral law passed on by Moses) and the scholarly tendency to emphasize rifts. He does this by comparing the biblical ritual of the morning sacrifice to the morning prayer service in later Judaism, some of which is rooted in ancient tradition. The focus is primarily on prayer, e.g., its content in liturgy, its form, and even prayer postures. The discussion of prayer postures is enlightening, but it appears that Zevit is often in dialogue with his colleagues and not with the public this book is supposed to target. His argument for a neat three-stage progression of prayer postures between biblical religion and Judaism is not convincing to this reader because he tentatively suggests a correlation between the postures and 'three distinct notions about the relationship between God and Israel.' (176) The parts about spontaneous private prayer in the HB and on marginal worship groups and places of worship according to the HB and archeology are very good.
The last essay in this section, Sweeney's 'Jewish Biblical Theology', is a statement on the growing potentiality of Jewish theology of the HB in modern scholarship which throughout this latter's history has been overshadowed by Christian theology or deliberately shunned by Jewish interpreters because of it. What a Jewish theology would discuss, the fact of a long history of Jewish critical interpretation of the bible that needs to be recognized and continued in contemporary scholarship, as well as the fact that the history of modern critical scholarship is dominated by Protestant bias that in addition to eclipsing Roman Catholic, Jewish, feminist, and other forms of interpretation, has often been antisemitic, are all addressed. 'Biblical theologies' don't appeal to me, and the last thing this reviewer thinks we need is more of them, even if from a different (but related) quarter. Nevertheless this collection is meant to communicate current issues in debate and interpretation, and Sweeney does that in a straightforward style.
The epilogue by Machinist reflects on the diversity of issues raised throughout the book. He inspires an open-minded approach to answering the complexities that come along with interpretation of the HB, whether historical, literary, or scriptural. His illustration of historical study as similar to excavating the layer of a tell (211f.) and his description of the nature of 'scriptural' study (213) is well said.
This is far from an exhaustive volume but serves just fine as a supplement to, say, an introduction to the HB.
4 of 6 people found the following review helpful.
Bible as Meaning
By Amazon Customer
from avakesh.com,
I just finished reading a compilation of articles on New Insights and Scholarship in Hebrew Bible. This was an interesting expreince as I found some interesing and thought provoking material as well as much that I could not agree with or found contentious and inaccurate in sensibility or approach. The first article was why I bought the book. Gary A. Rendsburg in "Israel without Bible" presented a novel approach of asking the question: "How would Biblical history look if we attemtped to reconstruct it solely from archeological evidence, without a reference to the Biblical accounts?" His response is: "Very similar to the Biblical account".
Other articles contain some nuggets of insight but are otherwise dissapointing or of marginal interest. I liked David P. Wright's response to the proposal that Temple sacrifice represent a sublimation of human sacrifice. He points out that the actual killing of the animal (shechita) is performed by a non-cohen, thus placing the main meaning of the sacrifice not in the killing but in the offering (p.125). He derives it from Yechzkel 40:38-43,which is of course not how Talmud derives it, but this derivation is notable as a supportive, if somewhat arguable source. I also thought that Ziony Zevit was onto something in chapter 8 when he pursued the parallels between Biblical examples of outside- the- Temple- prayer and Rabbinic prayer. In this way, he contested that argument that Rabbinic Judaism is discontinuous with Biblical religion because the former has prayer while the latter had only sacrifices. I wonder whether the disagreement about the three rabbinic prayers being derived from the Avos or from the sacrifices (Brochos 17) may not be precisely about this point - about whether they are formatted after Biblical order of sacrifices or Biblical examples of out of the Temple prayer. There is, parentetically, another view, brought only in Yerushalmi, of Rabbon Gamliel, that the three daily prayers correspond to the three natural division of the day. See fascinating comments of Oruch Hashulchan about this in O"C:1.
The epilogue, however, is what I found most interesting. In it, E. Greensplan compares and contrasts the three modern ways of interpeting BIble: historico-critical methods, as sacred literature ( with the interpretation determined by a particular body of believers) and literary interpretation. I will now do the same thing but from a personal perspective, commennting on what is positive and negative in each approach.
The historical-critical approach sees each book of the Bible, and sometimes even each chapter or sentence, as presenting different points of view that come out of different religious groups with disparate theologies and perspectives. Somehow, at some time, someone cobbled all these different perspectives and documents together. Why didn't the Redactor eliminate contradictions? Because the culture of the times did not see anything wrong in contradictatons since the goal was to preserve a record of different communities and views ( I know that this is weak and I know that you recognize it too). This approach has a great deal of explanatory power because of the way we think nowadays. The reductionist scientific approach makes this thought pattern appealing to those who are educated in it, and it frees one from the burden of having to reconcile contradictions. This is why it is not questioned beyond the traditionalist circles.
On the other hand, it does not explain the most remakable and obvious truth about the BIble - its unparalleled power of ideas, its ability over and over again to change societies and redirect human history, its ability to claim allegience of millions and millions in generation after generation. In short, it misses exactly what is unique and central to the Bible - its religious potency. It is like looking at the Last Supper and seeing only what is on the plates. In short, it misses THE point.
Traditional interpretations are focused precisely on the sacredness of Scripture, not only on its text. Certain kinds of interpretation, the ones that are not consistent with the message that a particular religious community subscribes to, cannot possibly be true, because it is not about the Bible ' as we know it". On the other hand, they cannot be "proven" by one community to another. Most believers, however, do not look for proof, they are in pursuit of meaning.
Literary approaches are compatible with the either method. On one hand, they are not interested in the source of the text or in how a text came together. On the other hand, they are not interested in the message of the text but in what it says. They shortchange everyone equally. To understand Bible as literature, they approach Bible as a literary text, trying to understand what techniques are being employed, what the effect on the reader may be and how it is accomplished. There are many types of literary approaches and while they can results in unexpectedly enlightening insights, even some that have unintentional Meaning to a traditionalsit, they are ultimately sterile because they are also not interested in the Truth but only in literality. They also, miss the big picture of Biblical Religious Meaning.
What is the take home message? Do not draw after them (Psalms 37). The sources of religious meaning are: Personal experience and longing, Tradition and Text. If literary methods add to your sophistication as in intepreter who can uncover Meaning - fine. But it is Meaning and only Meaning after which you must draw.
0 of 0 people found the following review helpful.
Excellent resource for the Bible student who wants to gain ...
By Rabbi Beth
Excellent resource for the Bible student who wants to gain a deeper understanding of text from a truly academic level. This is not pediatric, this is not overly basic - it sets up the reader for deeper thinking about biblical scholarship. A terrific resource for the Bible-curious among us.
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