Returning to the Text

By: Jonathan Seidel

Biblical theology as a minor basis of Jewish theology 

Sack’s has been the prime proponent of biblical theology. His weekly tidbit references the Torah reading with a powerful message. Hie has also authored books expanding on these tidbits. Yet, this biblical theology expands to to philosophical works as well. Jotkowitz focuses on the literary character a note by modern scholars in the rabbinic and academic world. Though I am not arguing grammatically but contently. His peshat interpretation with modern sensibilities encourages growth. Though more than the textual understanding is the usage to employ points. 

This direction of Jewish philosophy endeavours to articulate messages from the Jewish foundation. Soloveitchik recommended this model even if he believed that halakha was the centre. Though it seems that it was the legal underpinnings based in the Torah to which he was referring to. Lieberman’s response of the theological legal details may actually be to the details themselves. Lichtenstein did the same in his books as well. The use of the Torah to deploy inspiring speeches dates back to the Talmud. The aggada and midrash were sermonic wisdom to the masses. 

Literary criticism aids in constructing a message. For the most part, Sacks stays away from the literary criticism. He has his moments but he does not meet the tanakh scholars of Medan and Ben Nun. His more educational and philosophically oriented ideas are derived from scripture with a hint of criticism. Medan and Ben Nun remind me are more commentators. Their works seek to understand the text while Sacks seeks to teach a lesson. 

Still, Sacks is not alone in this mission. Other absolute biblical theologian are Wyscholgrod and Heschel. Both revert though the former with great criticism to scripture for inspiration. The use of the bible has also grown extensively popular in the realm of academia for theological manifestations like Rosenzweig, Buber and now Fishbane, Sommer and Ochs’ textual reading gang. The bible is the blueprint for the Jew and is not shockingly the source for religious inspiration and theological formulation.    

Jewish theology has marked its necessary investments with traditional persistence. The concentration on biblical theology is empowering and the narrative enhancement only emboldens the religious commitment yet it is not the sole solution or the future answer. The bible will always be a source of inspiration but it is only a parcel of the vast literature. The aggada is another resource. Personally at times it is an even better resource. While the bible’s law and narrative is divided chronologically, the talmud’s is integrated systematically. For the bible, the symbiotic nature is deciphered by the midrash while the symbiotic nature of the Talmud’s is blatantly linked. That odes not mean there is not a deeper layer to the visual magnified glass given to the reader. 

Talmudic man in its highest regard follows legal order and realistic expectations. The narratives are inspiring and educational. They also present complex pictures in dialectical fashion. Messages are mixed in providing dual notice. The grand picture is to have your cake and eat it too. There are layers to the these allegories as they represent the focal values of Judaism. Though written by man, it is their investment in their theological enterprise that hails its supremacy and empowered spirit. 

To the Kellner-Berger debate this authenticates theological non-dogmatic antiquity. Theology is the narrational imbued parable. Its dialogical formulation is esoteric in its veiled imagery. The message is between the lines. The law is one half while the allegory is the other; tow halves of a whole. A unsystematic compilation but a compilation nonetheless scattered throughout the literature linking to the legal parameters. The values are as vital to expression as the law. The law is to be concretised manifestation of the values.