By Robert A. Harris
Parallelism is mostly thought of the “marker” dividing prose and poetry in old Semitic literature, together with the Bible. via their publicity to Judeo-Islamic scholarship sure Sephardic medieval thinkers got here to appreciate this precept. Harris counters the final assumption that the northern French commentators (the so-called “School of Rashi”) didn’t comprehend parallelism in biblical composition. the idea is predicated at the French commentators’ immersion within the midrashic literature of rabbinic Judaism, which didn't realize parallelism, as a substitute figuring out every be aware of the Hebrew Bible as containing a side of the divine message in its personal correct. furthermore, in contrast to the exegetes and grammarians of the Judeo-Islamic international, the northern French students didn't compose treatises on poetics. The publication heavily examines the extant biblical commentaries of the northern French exegetes. All citations of rabbinic literature are offered either within the unique Hebrew and the author’s English translations. The ebook is addressed not just to these students attracted to the background of biblical interpretation, yet with its shut literary readings of biblical and rabbinic texts additionally appeals to these drawn to synchronic realizing of the Bible.
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Extra resources for Discerning Parallelism: A Study in Northern French Medieval Jewish Biblical Exegesis (Brown Judaic Studies)
Behold, the verse has informed you . . The formulation of his comment is reminiscent in its approach to the definition of peshat methodology by Joseph Kara; Eliezer uses almost the exact wording in his explanation of the Psalms passage he uses to illuminate Ezek 20:23. Although Eliezer no doubt understood the biblical text as divine in nature, he evinces awareness that the books of the Bible underwent a process of redaction before achieving their final status in the canon of Jewish Scriptures.
2 While they apparently did not compose treatises on rhetoric and poetics as did Jews of the Judeo-Islamic world,3 their surviving works of biblical exegesis have much to say on the subject of how to read a text. Though many of the biblical commentaries they composed were subsequently lost, either to the vicissitudes of time or, more specifically, to the Christian purges of rabbinic texts that occurred throughout the thirteenth century,4 enough of their exegetical oeuvre has survived to facilitate its evaluation and analysis.
He was [thus] prevented, and he did not climb on. Cited in Esra Shereshevsky, Rashi: The Man and His World (New York: Sefer Hermon Press, 1982), 30 n. 22. 41 BJS \ 140341 \ Harris \ FOR PRESS Friday, May 06, 2005 1:09:09 PM Color profile: Generic CMYK printer profile Composite Default screen 26 Discerning Parallelism escapes the hold of its context”; b. Shabb. 63a), Rashbam follows Joseph Kara in turning what is a most infrequent and unused observation in the ancient sources into the linchpin of the reading approach he advocates.