Nonsense Posing as Scholarship
I’ve struggled over the past year looking for someone, anyone, who treats Genesis with the seriousness it deserves, yet is not a fundamentalist. I use that term to describe anyone who believes that the Torah is the revealed word of God, the literal word of God, given verbatim to Moses on Sinai. That’s of course one of the thirteen tenets of the Rambam, and is a given for Danny’s boy, A.J. Heschel. And if one accepts that premise, the entire field of biblical study, Torah study, is merely an attempt to understand the meaning of each and every one of God’s words. That’s clearly not my perspective as I read Genesis.
Aside from the fundamentalists, most ‘intellectuals’ find the Bible to be a collection of children’s stories, Aesop’s fables for the fanatical. This perspective is dismissive of the Bible, and doesn’t even begin to try and sort out its meaning and significance. The remainder of the field, at least as far as I’ve found in my year of study, is occupied by a purportedly enlightened Jewish perspective, one that appears to treat the Bible seriously, but looks at it from a fresh perspective, typically informed by what I would call humanism. In oversimplified terms, this is reform Jewish scholarship.
The problem with this perspective is that it quickly devolves into nonsense. Let me give you a couple examples. Jerome Segal is some kind of philosopher, or professor of philosophy, who focuses on the metaphor of Joseph’s Bones (the title of his book), which were carried out of
[Abraham] challenges God to be just, making clear to God that morality … serves to limit what God can legitimately will. (Segal 68).
[In the
God, it seems, has come to recognize that Moses has articulated God’s deepest needs better than God did himself. (Segal 236).
God simply will not embrace Abraham’s doctrine that the innocent should be spared punishment. (Segal 267).
Without belaboring the point, Segal suggests that it was Abraham who instructed God about justice before the destruction of
Even Alan Dershowitz, who normally earns my respect, has this same goofy perspective in his book, The Genesis of Justice. God is, “not a statically omniscient Being Who knows everything there is to know from the very beginning.” (Dershowitz 43). Moreover, during the argument about
When Segal talks of God’s deepest needs, what can that possibly mean? His needs, his anger, his jealousy? Segal and Dershowitz depict a God who doesn’t quite get it right the first time around, whenever he’s dealing with humans. He makes mistakes; he learns from his mistakes; he picks leaders and prophets who will protect his people from his own misjudgments. Imagine for just a second, that this same God made similar mistakes when he constructed the atom, or the nucleus of a cell, or a DNA molecule. How long would that atom survive? How long would beings live without all their delicate cellular functions working perfectly? How come God got all that right, in fact so right that the universe has functioned in perfect balance for billions of years? How did he formulate the laws of thermodynamics, or Maxwell’s equations, or the quantum states for electrons in orbit for each of the elements of the periodic table, but he couldn’t figure out that it was wrong to kill everything on earth, the innocent and the guilty, until Abraham schooled him on the concept of justice? How was it that he made the human eye, or brain, organs so intricate and complex that decades of scientific study have barely begun to understand their workings, yet he can’t figure out how not to kill the Israelites every time he gets angry? And what does it even mean to say that the architect of all the universe is angry or jealous in the first place?
I have more respect for the fundamentalist who accepts all the Torah as the literal word of God, and then tries to explain God’s anger, than I do for the purportedly enlightened scholar who suggests this imperfect God who can’t quite get things right the first time around. As a result, I have found all this scholarship to be less than useful, in fact, silly; foolish; nonsense.
Of all the explanations of Genesis I’ve read this past year, the only one that appealed to me was Bloom. (Are you surprised?) Bloom starts with the book - namely the Torah - and asks what did the author intend; why was this text written? I would like to move that inquiry back in time. I would like to start with the ideas that are represented in the text, and ask, first of all, where did these ideas come from? I’ve suggested that Abraham was the source of these ideas, and that it took a millennium for his ideas to become reduced to writing. But that’s nothing more than my own uninformed speculation. I’m searching for some support for this idea – some scholarship that traces the intellectual history of the Jewish people, from its source, to its text, and then to the practices we know of today. I’m still searching. Mike says that Joel Rosenberg writes from this perspective, but I’ve not had the time to read him. Still, that won’t keep me from my musings. And I’m hoping to post, before long, on the most important event in Jewish history, the event that I believe marks the beginning of western thought as we know it today – Abraham’s call. Stay tuned.