Quotes of All Topics . Occasions . Authors
With the Hebrew Bible, you're living in an austere world.
The Bible is one, Old and New, in my particular tradition.
We want to live in ambiguity. This is the human condition.
I have a concordance to the Talmud at home, which I have to use.
I grew up in a household in which the Bible played very little role.
The text says Deuteronomy was lost, but you say it was written then.
I became intimately acquainted with the Bible only as a theological student.
The history of interpretation [of the Bible] is fascinating; but that is something else.
I would not speak of Judaism as a Talmudic or Rabbinic religion. It's a Biblical religion.
What is public for you, Elie [Wiesel], is private for Frank [Moore Cross], and the reverse.
You have miracles [in the Hebrew Bible], yes, but they're not the work, normally, of demons.
Elie [Wiesel], when you ask, "Why do I want to know," I'm trying to grab the holy. And I'm getting thrown back.
I think we may very well, in many areas, get likelihood, but not certitude. We don't want certitude anyway, do we?
The Garden of Eden presents the same story: If you want to make yourself gods, you'll find you're akin to the animals.
There was certainly an old law code which stands behind the earliest form of Deuteronomy. Presumably that is what was lost.
My father was a Social Gospel, far-left liberal, and to some degree a mystic. But we did not have Bible readings; we had prayers.
My own interest is far more in the Hebrew Bible. My religion is more personally related to the Hebrew Bible than it is to the New Testament.
Frank [Moore Cross], publicly dissects the text but he has a private, passionate relationship to the text that he doesn't often speak of publicly.
[The story of Adam and Eve] it's poetry. One must interpret it as poetry. The first 11 chapters of Genesis [the Primeval History] are absolutely remarkable.
If I ever write a book on "How True Is the Bible?" I'll have to start out by saying that archaeology is not the way to find out; that it has very little to say.
We are thrown back on the text, for the most part. Archaeology can give us background. It doesn't either confirm or disprove the Bible, but it may illuminate it.
It has been said that in order to pursue the history of Biblical interpretation, you must include the whole philosophy of the West, which informs it at every stage.
Happily, I come out of a Calvinist tradition in which the Hebrew Bible carries as much authority as the New Testament. No different weight is given to one or the other.
I prefer to have all of this apparatus - historical, literary, critical - and then, beyond initial innocence and naiveté, to try to achieve a new innocence, a new naiveté.
I find myself a little uncomfortable in the New Testament environment. And this is also true of what I would call late Judaism, the Judaism of the Second Temple and later.
I guess what this is reflecting is my own search for answers that I can't find. Frank [Moore Cross] and I have examined a lot of archaeological materials in the hope of finding out.
If one attempts to achieve deity or to have the holy, he is thrown back; he is refused. His language is taken from him. He can no longer even communicate. That's the Tower of Babel.
I try to look at the texts and say: Is there a way that I can find history in the texts and separate it from what may be the mythological elements, and I don't find any rules for that.
Israel defined its God and its relation to that God in existential, relational terms. They did not, until quite late, approach the question of one God in an abstract philosophical way.
I sense that what you two [Elie Wiesel and Frank Moore Cross] share is that you each have a public relationship to the Biblical text and a somewhat private relationship to the Biblical text.
There are surely many legitimate approaches to Biblical literature, and I think that it depends very much on one's experience and temperament which way one deals primarily with Biblical material.
My father's religious life was not Biblically centered. He was a saintly man, whom I could never emulate, so I went into scholarship rather than into the kind of pastoral activity that he pursued.
The Hebrew Bible defines Judaism. It's certainly true that the Talmudic interpretations become authoritative and normative, but they are interpretations of the Hebrew Bible. So that is always there.
It fascinates me to analyze these things and, yes, to see layers in the texts and the building up of Biblical literature. I think this provides insights that one simply does not get by the direct approach.
When you come to the New Testament you can't even swing a cat without hitting three demons and two spirits. And magic becomes something that is everywhere. In the Hebrew Bible this sort of thing doesn't go on.
I find it exciting to get any historical material from the ground. As you know, I love to put ancient Israel and its literature into their ancient contexts. And to rebuild - that is, to me, a very exciting historical task.
I have referred to [Rabbi Shlomo ben Isaac] on occasion, but I doubt that you will find his name in any of my indices. In my view, he is important in the history of interpretation; and that is a subject I have not approached directly.
Certainly professionally, yes [I was interested more in history]. And literary criticism, the structure of poetry. But it is primarily as a historian that I work, although text criticism and literary criticism are very much a part of my interests.
In fact, we're both [with Elie Wiesel] engaged with the text. We search for different things, we find different things. There is a side of what he does that I'd like to do, a bit more privately. I'm not sure he is as interested in history, as I am.
That is to say, the inspiration, the interpretive richness of the text is what Elie [Wiesel] does publicly, and his interest in history is his private reserve; he knows that he is not an expert in dissecting the text the way Frank [Moore Cross] does.
Furthermore, I think there was, in fact, a celebration of Passover in the era of the Judges in which the epic was recited in the context of the central sanctuary. That tradition was displaced by the Feast of Enthronement beginning in the Solomonic era.
I do think that the Josianic return to the archaic form of the Passover is appropriate and, indeed, historical. Josiah does go back to a different, earlier tradition, the time of a central sanctuary in which the law code was read. But then there were accretions to the Book of Deuteronomy.
[Sacrifice of Isaac] is a major theme of the so-called Elohist [one authorial strand in the Pentateuch]. It is marked by all of his linguistic characteristics, and so on. We cannot determine what is historical and what isn't. As literary critics, we would understand the importance of this for understanding life, destiny. But the historical question must be left with a question mark.
If I had to choose between the two ways of approaching the deity, I should prefer the existential relational way, to the abstract philosophical way. I think it is truer, or in any case, less misleading, to say that God is an old Jew with a white beard whom I love, than to say that God is the ground of being and meaning, or to say that God is a name denoting the ultimate mystery. I prefer the bold primitive colors of the Biblical way of describing God.