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In Midrash and Theory, David Stern presents an approach to midrashic literature through the prism of contemporary theory. As midrash--the literature of classical Jewish Scriptural interpretation--has become the focus of new interest in contemporary literary circles, it has been invoked as a precursor of post-structuralist theory and criticism. At the same time, the midrashic imagination has undergone a revival in the larger Jewish community and shown itself capable of exercising a powerful influence and hold on a new type of contemporary Jewish writing. Stern examines this resurgence of fascination with ancient Jewish interpretation from the persepctive of the cultural relevance of midrash and its connection to its original historical and literary contexts.
David Stern shows how the parable or mashal--the most distinctive type of narrative in midrash--was composed, how its symbolism works, and how it serves to convey the ideological convictions of the rabbis. He describes its relation to similar tales in other literatures, including the parables of Jesus in the New Testament and kabbalistic parables. Through its innovative approach to midrash, this study reaches beyond its particular subject, and will appeal to all readers interested in narrative and religion.
This important collection of essays by leading scholars of rabbinics reflects the current methodological approaches to the study of midrash. The volume situates midrash within the broader contexts of hermeneutics, rabbinics and postmodern studies, and thus presents a comprehensive view of the kinds of issues scholars in the field are engaging.
This volume of essays is concerned with ancient and modern Jewish and Christian views of the revelation at Sinai. The theme is highlighted in studies on the Dead Sea Scrolls, Paul, Josephus, rabbinic literature, art and philosophy. The contributions demonstrate that Sinai, as the location of the revelation, soon became less significant than the narratives that developed about what happened there. Those narratives were themselves transformed, not least to explain problems regarding the text's plain sense. Miraculous theophany, anthropomorphisms, the role of Moses, and the response of Israel were all handled with exegetical skills mustered by each new generation of readers. Furthermore, the content of the revelation, especially the covenant, was rethought in philosophical, political, and theological ways. This collection of studies is especially useful in showing something of the complexity of how scriptural traditions remain authoritative and lively for those who appeal to them from very different contexts.
Brings popular cinema and Jewish religious texts into a meaningful dialogue. Movies and Midrash uses cinema as a springboard to discuss central Jewish texts and matters of belief. A number of books have drawn on films to explicate Christian theology and belief, but Wendy I. Zierler is the first to do so from a Jewish perspective, exploring what Jewish tradition, text, and theology have to say about the lessons and themes arising from influential and compelling films. The book uses the method of “inverted midrash”: while classical rabbinical midrash begins with exegesis of a verse and then introduces a mashal (parable) as a means of further explication, Zierler turns that process around, beginning with the culturally familiar cinematic parable and then analyzing related Jewish texts. Each chapter connects a secular film to a different central theme in classical Jewish sources or modern Jewish thought. Films covered include The Truman Show (truth), Memento (memory), Crimes and Misdemeanors (sin), Magnolia (confession and redemption), The Descendants (birthright), Forrest Gump (cleverness and simplicity), and The Hunger Games (creation of humanity in God’s image), among others. “This is a groundbreaking work of originality, insight, and high quality. It will be of great importance not only for Jewish readers but also for non-Jewish readers who long for a non-Christian perspective on popular film. I loved this book!” — Eric Michael Mazur, editor, Encyclopedia of Religion and Film
Presenting a systematic approach to the study of midrash, each of the readings presented in this book attempts to reconstruct the reasoning behind midrashic commentary on biblical narrative. The goal of the book is to convey a sensitivity to the language and meanings of the Tanakh, and to develop a reverent appreciation for the language and teachings of the Jewish sages.
This volume includes commentary and interpretation of Scripture taken from the early rabbinic masters, the Tannaim, along with a running explanation of their theological, literary and historical importance. The editing of the Tannaitic Midrashim took place in the Land of Israel in the 4th to 5th centuries C.E.
Even before the biblical canon became fixed, writers have revisited and reworked its stories. The author of Joshua takes the haphazard settlement of Israel recorded in the Book of Judges and retells it as an orderly military conquest. The writer of Chronicles expurgates the David cycle in Samuel I and II, offering an upright and virtuous king devoid of baser instincts. This literary phenomenon is not contained to inner-biblical exegesis. Once the telling becomes known, the retellings begin: through the New Testament, rabbinic midrash, medieval mystery plays, medieval and Renaissance poetry, nineteenth century novels, and contemporary literature, writers of the Western world have continued to occupy themselves with the biblical canon. However, there exists no adequate vocabulary-academic or popular, religious or secular, literary or theological-to describe the recurring appearances of canonical figures and motifs in later literature. Literary critics, bible scholars and book reviewers alike seek recourse in words like adaptation, allusion, echo, imitation and influence to describe what the author, for lack of better terms, has come to call retellings or recastings. Although none of these designations rings false, none approaches precision. They do not tell us what the author of a novel or poem has done with a biblical figure, do not signal how this newly recast figure is different from other recastings of it, and do not offer any indication of why these transformations have occurred. Sustaining Fictions sets out to redress this problem, considering the viability of the vocabularies of literary, midrashic, and translation theory for speaking about retelling.
Web of Life weaves its suggestive interpretation of Jewish culture in the Palestine of late antiquity on the warp of a singular, breathtakingly tragic, and sublime rabbinic text, Lamentations Rabbah. The textual analyses that form the core of the book are informed by a range of theoretical paradigms rarely brought to bear on rabbinic literature: structural analysis of mythologies and folktales, performative approaches to textual production, feminist theory, psychoanalytical analysis of culture, cultural criticism, and folk narrative genre analysis. The concept of context as the hermeneutic basis for literary interpretation reactivates the written text and subverts the hierarchical structures with which it has been traditionally identified. This book reinterprets rabbinic culture as an arena of multiple dialogues that traverse traditional concepts of identity regarding gender, nation, religion, and territory. The author's approach is permeated by the idea that scholarly writing about ancient texts is invigorated by an existential hermeneutic rooted in the universality of human experience. She thus resorts to personal experience as an idiom of communication between author and reader and between human beings of our time and of the past. This research acknowledges the overlap of poetic and analytical language as well as the language of analysis and everyday life. In eliciting folk narrative discourses inside the rabbinic text, the book challenges traditional views about the social basis that engendered these texts. It suggests the subversive potential of the constitutive texts of Jewish culture from late antiquity to the present by pointing out the inherent multi-vocality of the text, adding to the conventionally acknowledged synagogue and academy the home, the marketplace, and other private and public socializing institutions.