By Hindy Najman, Judith H. Newman
The essays during this Festschrift honor James L. Kugel for his contribution to the sphere of bible study, particularly early biblical interpretation. The essays are equipped in 3 approximately chronological different types. the 1st team treats a few a part of the Tanakh, starting from the production and Abraham tales of Genesis to the evolving notion 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 staff issues 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 remedy of Levinas and the Talmud.
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Additional resources for The Idea of Biblical Interpretation: Essays in Honor of James L. Kugel
Chicago: University of Chicago Press, 1988), 17–18. 67 See Kuschel, Abraham, 1–169. 19 In the Hebrew Bible, the refashioning of Abraham in the direction of the observance of pentateuchal law, characteristic of much Jewish tradition, is still scant. Rather, in the biblical documents his signiﬁcance and that of the other patriarchs lies in relation to two other points. The ﬁrst is that God has promised the land of Canaan to their descendants. 68 In the Hebrew Bible apart from Genesis, in other words, Abraham appears as the recipient of a revelation.
37 See Jon D. Levenson, “The Universal Horizon of Biblical Particularism,” in Ethnicity and the Bible (ed. M. G. Brett; BIS 19; Leiden: Brill, 1996), 143–69. 38 Num 12:6–8; Deut 34:10–12. 39 Gen 15:13–16. 40 Moberly, Old Testament, 112. 12 . sources) as our guide, our attention will perforce be drawn to contextual diﬀerences between the patriarchal narrative and the ensuing literature that we might otherwise miss. Kaufmann is correct that the diﬀerence between proto-Israel and everyone else is not the diﬀerence between worshipers of the true God and idolaters.
But probably not all of it. On this, see Gary A. Anderson, “The Status of the Torah before Sinai,” DSD 1 (1994): 1–29, esp. 22–23 n. 41. 99 Colson, LCL. ” See her book, The Place of Judaism in Philo’s Thought (BJS 290; Studia Philonica Monograph Series 2; Atlanta: Scholars, 1996), 56–57. 101 Instead, the universal God has written His universal law into nature itself and demonstrated through the patriarchs that those deprived of the Torah of Moses can live in felicitous conformity to it nonetheless.