More Jewish

By: Jonathan Seidel

The Rav’s rabbinic theology over Sacks’ biblical theology

R Sacks’ universalist project hinges on promoting religion as an asset to the global enterprise. For the religious particularism to shine through. This use is the Hebrew Bible that teaches so much the world can use. Yet it remains a question whether the Bible itself is the best way for Jews to contribute to the world. 

R Sacks’ goal is universalising particularity. For the Jew to add his talents to the global fold. He finds the Hebrew Bible to be the best manager of this approach. Open to interfaith dialogue as well as global discussion. Many of his books rely on generalised religion which then sees a religious book that of the Bible to be a helpful guide in times of uncertainty and meaning seeking. R Sacks admitted that non-Jewish youth were more impassioned readers than his Jewish audience. Some of this may be him and also may be the lack of biblical articulation in yeshiva day schools. Tanakh is not a top mode of study in the religious world. Rather talmud and halakha are prioritised. R Sacks’ goal is unveiling purpose in the biblical narrative. He is not the first to do this in the twentieth century. R Kook’s prophetic halakha mounted on biblical elements as well as the Rav’s famous Tradition articles that drew heavily from the first chapters in Genesis. R Sacks has reinvigorated biblical life into the Jew. R Benny Lau started the 929 project and Maggid published an extensive Tanakh series. In a decade this may have more power than it does right now. 

Though even if Jews did enjoy Tanakh, would it be the best option? Is the best way to transmit Jewish ideas through the biblical text? Yes and no. R Sacks properly differentiates between the biblical interpretation of other abrahamic religions and focuses on the Jewish context. Whether intentional or not he imbues the rabbinic spirit. Quoting directly or indirectly from the Jewish exegesis as he elucidates the biblical point. The semantic translation is but mute in his analysis. While not as quick to cite classic commentators in his systemic works, he does bring in the Jewish ethos into his explanation. The Hebrew Bible is the Jewish biblical articulation. What the Jews can give to the world is their interpretation of the biblical word. The Torah is great and Jewish hermeneutics empower it. Biblical theology here is Jewish theology. It is the Jewish text that preaches truth and charity. The biblical narrative is the story of the Israelites, the Jews and their heritage. The narration is imbued with immense value to teach others in this global world. 

The sole issue is the the shared book with other abrahamic religions. Judaism and christianity may read the text differently in some cases but that doesn’t take away from the narrative. Both believe in freedom due to the story of the exodus. Abraham’s calling from God can be read by both christians and Jews. There are discrepancies but they do uphold the same book. This is why the Hebrew Bible must be backed up by its traditional exegesis. R Sacks does do this linguistically by prioritising Hebrew definitions. Yet while a little more confusing it would have been enjoyable to see Jewish commentaries. Traditional interpretations further the cause of biblical theology. It isn’t just a book but an interpretive history. A heritage built on generational ideas. Through the periscope of Jewish dialogue and determination. For Judaism to provide insight it must be on her terms. If the bible is coopted by others then it must be her hermeneutics that are supplied or remain supreme. Using narration only provides the literal translation instead of adding the underlying layer of Jewish tradition embedded in its prowess. 

From an interfaith perspective it works amongst the abrahamic religions. Yet even in the triangle, it ought to hold the deliberation of the Jewish tradition as formulated in exegetical literature. Against the eastern religions, the bible is a good start but in the same manner failed to occupy the adequate measure of Jewish relation. While promoting the biblical perspective may link all Jews in their fated history, the Talmudic and the halakhic corpus must also. The unfortunate reality is the abandonment not only of halakha but rabbinic culture. Even if reforms Jews reject heteronomous halakha they ought not to reject the rabbinic tradition. They ought not reject the Talmud and successors. Cutting out two thousand years of Judaism is quite arrogant. The biblical nature is profound but it is only a section of the Jewish paradigm. The return to the biblical model outside of the rabbinic canon is a testament to the christianised heresy. The rabbinic model understood the linguistic element that advocated wisdom laws not nice ideas. 

The easterners as well as secular Jews must reckon with the core of rabbinic tradition. A tradition that has been orally transmitted since the monarchy. The rabbis may have innovated but that is part of the growing tradition. Erasing it because one wishes to dispense with the generational legal aptitude is selfish and demeaning. At least hold onto the rabbinic foundation metaphorically. Read the allegory in its prestige and the law in its metaphorical value. South Korea has already profited from the influence of the Talmudic tradition. It is about time secular Jews do as well. To be Jewish is to partake in this rabbinic tradition. The biblical tradition is nicely told but is complemented by the rabbinic order that examines and explains its truth. An oral society only publishes little. It provides a narration with deeper messages liturgically. The rabbinic order finally transmitted the oral to written later on. The cultural shift was a global phenomenon. Yet the proud tradition of wisdom persisted into the halakhic corpus. 

The Rav demonstrated this rabbinic theology in many of his works. The Lonely Man of Faith is a start. Using the biblical narrative to deduce a typological duality. Through rabbinic literature these types are explored and elaborated upon. In Lustiger’s compilation of Mesorat HaRav Chumash, the Rav similarly deduces from the biblical verse an idea that he threads through the talmudic sugyot. Bringing together various areas of Jewish philosophy alongside the jargonist pantheon to inspire with his incredible insights. The Rav’s motive was centred on teaching the core of Judaism. This wasn’t some premodern nor purely brisker framework. Rabbinic culture has solidified the halakha as the core of understanding. The Rav diverted just a bit in conceptualising the text instead of textualising but nonetheless provides a Jewish insight. One thoroughly analysed and embarked. R Sacks while drawing on Jewish literature wasn’t as explicit and esoterically recalled the Jewish origin. 

The proper response may use the Hebrew bible but explicitly through the rabbinic enterprise. How Jews understand the bible and how the narration is conceptualised interpreted and orchestrated into the halakhic wisdom. The Talmud is the basis for Jewish identity. The bible is further annotated in extended allegories and various texts are the source for legal fluidity. Yet it the talmud that makes the law and the idea intermingle. It is the Jewish way of interpreting its inspiration and its gift to the world.