Dr. Avigail Rock

נמצאו 34 תוצאות חיפוש

1. The Kinnot of Tisha Be'av and the Story of the Akeida

   Dr. Avigail Rock

   תאריך פרסום: תשעב | |

   Throughout the trials and tribulations of the Jewish nation, the story of the Akeida has always been a source of inspiration and a model of absolute devotion. We will examine the meaning of the Akeida story as expressed in the Tisha Be'av Kinnot in different communities.

2. The Book of Ovadya: Content and Meaning

   Dr. Avigail Rock

   תאריך פרסום: תש"ע | |

   Sefer Ovadya in its entirety is comprised of a prophecy directed at the nation of Edom, rebuking them for various offenses they had perpetrated against the Jewish nation during the destruction of the first Temple. Through a close reading of the book, as well as by referencing many other sources throughout the Tanach, we can appreciate how crucial this prophecy is for understanding the events that are to unfold in the future of the Jewish nation. 

3. Mizmor 34's Significance in King David's Life

   Dr. Avigail Rock

   תאריך פרסום: תשע"ג | |

   A Talmudic discussion debates whether Tehillim, attributed to King David, was written about King David’s personal experiences, or for the community at large.  The conclusion appears to be that some parts of Tehillim relate to the personal; other parts to the communal.  This shiur asks why Mizmor (chapter) 34 of the book of Tehillim is the one which best goes with King David’s experiences with the king of Gat. We analyze the chapter of Tehillim, and then revisit the context of the Mizmor’s title about David and the king of Gat as described in the book of Shmuel. When we put the pieces together, we find a picture of David’s struggle and message of religious process and faith.

4. Tehilim 30 - A Song of Thanks

   Structure and Meaning

   Dr. Avigail Rock

   תאריך פרסום: תשע"ה | | 56 דקות

   In this class we will unveil the message of this psalm by understanding its structure and literary devices, including allusions to several well-known Biblical narratives about David. 

    

5. Biblical Allusions to the Story of the Akeida

   Dr. Avigail Rock |

   Stories in Tanakh often allude to other stories by using identifying words or phrases, which is meant to teach the reader a deeper meaning about the story by connecting it to a previous episode. The story of the Akeida is alluded to no fewer than eight different times throughout the Tanakh. What are those stories and what are these references trying to teach us? By closely examining each of the stories we can gain a deeper understanding into the message of the story and learn about showing devotion to God in the correct way. 

6. Rabbi David Tzvi Hoffman's Commentary and Methodology

   Dr. Avigail Rock | שעה ו- 2 דקות

   This shiur examines the commentary of Rabbi David Tzvi Hoffman. While responding to the Biblical critics of his time in his commentary, Rabbi Hoffman explores the text of Tanakh utilizing innovative and creative interpretations to help the readers gain a greater understanding and appreciation of pshat. 

7. The Abarbanel's Commentary to the Story of the Exodus

   Dr. Avigail Rock

   תאריך פרסום: תשע"ג | |

   In this shiur, we take a look at Abarbanel's commentary to the Exodus and to other stories of geula - redemption. We begin by detailing Abarbanel's background and perspective, and then delve into aspects of his unique commentary. How does his fascinating background and worldview permeate his writings?

8. The Symbolic Meaning of Clothing in Tanakh

   Dr. Avigail Rock |

   The Tanakh generally minimizes in the description of detail. Therefore, when we are privy to extra details we always have to wonder why these details are given, as they are always significant to the story. However, when it comes to clothing, the Tanakh often goes into great detail. Why is this? Why does the Tanakh give so many descriptions of specific clothing? By closely examining specific Tanakh texts we can see that clothing plays many roles in the Tanakh narrative, besides being simply what people wore. Clothing has a significant metaphorical meaning as well, reflecting a person’s identity and character. Clothing transfers the identity and emotion of a character, and provides the reader with the much deeper subtext of a story. Therefore, understanding the nature of clothing in Tanakh on a much deeper level can help shed light on the Tanakh narrative as a whole. 

9. Targum Onkelos

   Dr. Avigail Rock

   In this first lesson of the series Targum Onkelos is examined. There is no doubt that Targum Onkelos succeeded, for over a millennium, in maintaining its honored place in the Jewish community as the authoritative translation of the Torah.  In every publication of the Torah with commentaries, Targum Onkelos maintains its place of honor, and throughout the Jewish world, the weekly study of the Targum is a halakhic obligation.

   The challenges, difficulties and limitations of any translation of the Bible are visited as well as the specific overarching principles of Targum Onkelos that include:

   • Simple translation of the text without details from the Midrash
   • Avoids the anthropomorphization of God
   • Explanation – not translation – of metaphors
   • Explanation – not translation – of biblical poetry
   • Varying translations of similar terms in different contexts in order to avoid the desecration of God’s name
   • Maintain the dignity of the leaders of the Jewish nation, often concealing questionable actions
   • In accordance with Halakha

10. Saadia Gaon

    Dr. Avigail Rock

    The person who had the most profound and wide-ranging influence upon the development of the Jewish tradition in the early medieval period, was Rabbeinu Saadia Gaon. Rasag was a revolutionary in many spheres.  In the discipline of linguistics and halakhic writing, his work marks a turning point and a paradigm shift in the Jewish tradition. In the realm of parshanut, he is one of the founding fathers and trailblazers of the Jewish exegesis of Tanakh.

    The historical background of Rasag’s Commentary is a response to the rise of Islam and to the Karaite movement that denied the Oral Law and its divinity.

    The main aim of Rasag in his short commentary was to translate the Torah into the spoken Arabic of his world, in order to make it approachable for everyone, without dealing with broader issues of exegesis. However, even in this simple version Rasag was guided by several principles:

    ·         Avoids the anthropomorphization of God

    ·         Commentative elucidations

    ·         The identification of places, nations, objects and animals

    ·         Clarifications in the sphere of faith and philosophy

    ·         Alterations to prevent the desecration of God’s name

    In his longer commentary, of which we have only small portions, Rasag’s modus operandi was to explain the verses according to their simple meaning, unless: the sensory perception of the world or intellect refute the peshat, the Sages’ tradition refuted the peshat or the existence of contradicting verses forced one to reevaluate the peshat.

11. The Letter Lamed and Akeidat Yitzhak

    Dr. Avigail Rock

12. Rabbi Yona ibn Janach

    Dr. Avigail Rock

    Although R. Yona ibn Janach (Ribag) did not author even one full volume dedicated to biblical commentary, his contributions to parshanut have proven momentous.  For Ribag, biblical exegesis represented both the most fundamental basis and the ultimate application of the study of Hebrew language and grammar. His grammatical innovations lay the foundation for biblical exegetes who came after him, thus he should be viewed as an important exegete who influenced parshanut both in his time and in the following generations. He wrote Sefer Harikma and Sefer Hashorashim.

    Ribag had three distinct impetuses for writing Sefer Harikma:

    • Basic understanding of the Hebrew language is an urgent concern.
    • Understanding language is the basis of all knowledge.
    • One cannot understand the Torah without understanding its language.

     

    Some of the grammatical topics that Ribag discusses include:

    • The Lamed of Substitution
    • Derekh Ketzara – various abbreviations used in biblical Hebrew
    • Synecdoche – a type of metonymy in which a general term is used in place of the specific one
    • Syntactic Inversion
    • Roots of Hebrew Words

13. Rashi

    Part 1

    Dr. Avigail Rock

    It is impossible to exaggerate Rashi’s importance in shaping the worldview of the Jewish People; it may be said that after Tanakh and Talmud, Rashi’s commentaries are next in line in terms of their influence. Rashi’s commentary on the Torah is the point of departure and the foundation of many of the biblical commentators who come after him.

    While the character of Rashi’s parshanut on Tanakh was oriented towards peshat, the simple meaning of the text, it was also influenced by the need to contend with Christian claims, at a time when Christian scholars of that faith were attempting to wrestle with biblical passages on the basis of peshat. We may also find polemical content in Rashi’s commentary as he contends with Christian biblical exegesis.

    Rashi sees himself, above all, as a champion of peshat, However, Rashi adds that in his commentary he will integrate certain midrashim which are harmonious with the syntactic structure of the verse, only if the additional details which are found in the midrashim dovetail with the context and sequence of the verses.

14. Rashi

    Part 2

    Dr. Avigail Rock

    Rashi’s commentary is composed, for the most part, of adapted midrashim. What motivates Rashi to turn to midrashim that apparently do not explicate the peshat?

    • A difficulty in the verses that has no reconciliation with the peshat.

    • The Torah does not speak in the human vernacular. Rashi adopts R. Akiva’s approach, according to which every word has meaning and significance. Therefore, one should be precise with biblical language, and even when the reader has no difficulty understanding the verses, one may derive information from some extraneous element in the text.
    • Maintaining the internal logic and sequence of the text by filling in lacunae.
    • When the verse and its midrash constitute excellent opportunities to transmit a spiritual or ethical message, Rashi cites the midrash even though there is no exegetical need for it.

15. Rashi

    Part 3 - The Moral and Educational Philosophy of Rashi (I)

    Dr. Avigail Rock

    Does Rashi explicate the verses only when he finds some difficulty in them, with the sole motive of clarifying the text, or does Rashi see himself as obligated not only to explain the verses, but even to educate the community and to transmit messages by way of parshanut when these opportunities arise?

    Regardless of the position we maintain regarding Rashi’s motivations, there is no doubt that Rashi — whether intentionally or unintentionally — has becomes one of the great developers of Jewish education throughout all generations.

    Rashi is directly responsible for shaping a significant part of the ethical and educational tradition of the Jewish nation, in a myriad of well know topics. Specifically, Rashi took a special interest in discussing the sin of Lashon Hara.

16. Rashi

    Part 4 - The Moral and Educational Philosophy of Rashi (II)

    Dr. Avigail Rock

    In his commentaries, Rashi displays great sensitivity towards the people in society who are indigent or powerless, who have no defenders.  This compassion for the disadvantaged is expressed in numerous ways.

    Rashi expresses great affection for the forebears of Israel, the Patriarchs, the Matriarchs, and the Twelve Tribes. This regard is expressed in two areas.  The first is an attempt to minimize — to the level of obscuring the very progression of the biblical text — the negative traits or acts which are attributed in Scripture to Israel’s forebears and its role models. The second is the glorification of acts that seem to be insignificant.

17. Rashi

    Part 5 - The Moral and Educational Philosophy of Rashi (III - Conclusion)

    Dr. Avigail Rock

    Rashi has a great affection not only for the ancestors of the Jewish people, but for Israel as a nation as well, and he succeeds in finding points in their favor even when their sins are spelled out in the verse.

    Rashi attributes many great qualities to the Land of Israel, whether physical or spiritual, and he believes that the Land of Israel has higher spiritual standards than other lands.

    A number of expressions and maxims have become a treasured part of the Hebrew language because of Rashi’s commentary. Rashi did not compose these expressions, but the fact that Rashi uses these aphorisms has made them extremely popular.

18. Rashi - Part 6 - Rashi and Christianity (I)

    Dr. Avigail Rock

    The comments and midrashim that Rashi brings not because of any interpretative need, nor because of their educational or moral significance, but rather because of their exigency for his generation, a generation living beneath the shield and the sword of the Christian faith are examined.

    Rashi sometimes strays from the peshat of the verses because of the need to contend with Christian claims against the Jews, out of his desire to strengthen the spirit of his nation.

    There is no doubt that Rashi, in his commentary to Shir Ha-shirim, is responding to the First Crusade. Similarly, in his commentaries to a number of psalms and the Book of Yeshayahu, Rashi relates to the cruelty of the Christians, their claims against the nation of Israel, and the punishment that God is destined to bring upon them.

    Also in the Torah itself, we find anti-Christian trends in Rashi's commentary.

19. Rashi

    Part 7 - Rashi and Christianity (II)

    Dr. Avigail Rock

    In the Torah itself, we find the following pro-Israel and anti-Christian trends in Rashi's commentary that appear to be a response to Christianity:

    • The Eternal Selection of Jewish Nation
    • The Jewish Nation as a Moral People
    • The demonization of Esav as a symbol of Christianity
    • The defense of Yaakov and his entitlement to the birthrite and the blessings

    These interpretations of Rashi cannot be seen only as encouraging the Jewish community at a time of persecution; it appears that Rashi’s aim is to teach his generation how to answer theological challenges.

20. Rav Yosef Kara

    Dr. Avigail Rock

    Mahari Kara, an apparent student of Rashi, maintained both a loyalty to and at the same time a strong independence of Rashi.

    Mahari Kara’s exegetical principals include:

    • Loyalty to the peshat, much more so than Rashi, feeling no obligation to cite any derash at all. In this, his commentary may be considered trailblazing. 
    • A great sensitivity to literary technique and style including lashon nofel al lashon, alliteration, paronomasia, rhythm and meter, literary structure, and connective associations.
    • He delineates exegetical principles that may be applied elsewhere in Tanakh including pre-emption and parallelism.  

     

    Mahari Kara makes two basic assumptions about peshat and derash:

    • Even the Sages, who wrote the midrashim, believed that peshat is the essence.  The aim of derash is only for ethical purposes, and not to provide an explanation missing in Tanakh.
    • Tanakh does not require external facts in order to explain it; it cannot be that the verse speaks ambiguously and relies on Midrashic material in order to be understood.

21. Rashbam

    Part 1

    Dr. Avigail Rock

    Rashbam displays a great deal of respect towards his grandfather, Rashi, having learnt a great deal from him, but this does not prevent him from arguing on his views. The Rashbam’s commentaries are original and creative; his avoidance of Midrashic material allows him to look at the verse in an innovative, direct way.

    The nature of Rashbam’s commentary makes the following assumptions:

    • The commentaries prior to him, including his grandfather Rashi, might have thought that they were explaining the verses in accordance with the peshat, their commentaries do not express the simple meaning of the verse.
    • The “enlightened” are those who study Tanakh without relying on any Midrashic material.
    • The Rashbam’s pursuit of pure peshat does not take away from his regard for the Sages’ traditions, which are reliable and valid. The data derived from the derash is more important than the data derived from peshat.
    • Nonetheless, the peshat maintains an independent significance.
    • Both the Peshat and the Derash are true readings of the Torah.

    The principles of Peshat according to Rashbam include:

    • Taking into account common sense, logic and nature.
    • A verse must be understood as part of the general context in which it is placed and as being integrated in the sequence of verses in which it is found.
    • The peshat of Tanakh should be understood on its own, without consulting any external information; all data must be either explicit in the text or implicit in human logic or accepted practice.

    Rashbam’s Rules for Understanding the Biblical Lexicon include:

    • Synonyms are used in juxtaposition to each other without alluding to a different meaning to each word.
    • When the Torah introduces a passage with “And it was at that time,” it is an expression which comes to tell us that this event is closely tied to the previous event.

22. Rashbam

    Part 2

    Dr. Avigail Rock

    Foreshadowing

    One of the most important ideas that the Rashbam develops is the principle of foreshadowing. According to this principle, when the Torah notes details that appear to be disconnected, extraneous, or anachronistic, it actually provides them in order to explain an event that comes afterwards.

    It is possible to apply the principle of foreshadowing, not only to verses or fragments, but even to larger segments. For example, in the Rashbam’s introduction to Bereishit, he declares that the story of Creation interests us solely because it helps us understand the Ten Commandments.

    From explanations similar to this, it arises that the essence of the Torah is the mitzvot, while the narratives are secondary; the stories appear in order to explain the mitzvot.

    Peshat and Halakha

    In his explanations of the halakhic portion of the Torah, the Rashbam employs the same method which he applies to the narrative portion of the Torah: the explanation of the verses without any reliance on Midrashic literature. This approach is difficult to apply to mitzvot because the binding halakha is not the simple meaning of the verse, but the interpretation of the verses as the Sages explain it. The Rashbam believes that one should adopt the views of the Sages for everything that relates to practical Halakha; however, the interpretation of the peshat and the halakhic midrashim can live under the same roof. What worth does peshat have when it does not fit with Halakha? One possibility is that the peshat reflects the ideal, while the derash deals with the real.

23. R. Yosef Bekhor Shor

    Dr. Avigail Rock

    R. Yosef of Orléans, (northern France) was a 12^th-century exegete who has become known through the generation as Ri Bekhor Shor. He was a Tosafist, a student of Rabbeinu Tam, and he was influenced mainly by Rashi’s commentary and the commentaries of Mahari Kara and the Rashbam. Like his predecessors Mahari Kara and Rashbam, he was a member of the peshat school.  It appears that Ri Bekhor Shor forges a path that is a middle way between Rashi and the pursuers of the peshat. These are his major exegetical principles:

    • Ri Bekhor Shor aims to explain the verses without non-biblical information; however, when the derash is appropriate for explaining the peshat and for the general context of verses, or when one may explain it as being in keeping with biblical reality, he will not hesitate to bring a midrash.
    • The Torah does not provide superfluous information. All information provided is in fact essential.
    • Verses should be explained within their specific context, a reverse method to the foreshadowing principle of Rashbam.
    • Verses should be explained based on understanding the state of mind of the human actors.
    • Verses should be explained according to the reality of the biblical era.
    • God directs the world in a natural way as much as possible, and the use made of miracles is the absolute minimum.
    • An expansive and consistent approach to the question of the reasons of mitzvot.
    • In the Peshat vs. Halakha discussion, Ri Bekhor Shor is closer to Rashi’s approach with exception in which he explains the verses according to a Peshat that differs from Halakha.
    • A tendency to counteract Christian interpretations of the Torah.

24. Summary of Exegesis of Northern France and Introduction to Spanish Exegesis

    Dr. Avigail Rock

    The peshat school of Northern France was founded by Rashi, who wrote his commentary according to the way of peshat alongside the Sages’ interpretations. Those who followed in his footsteps — R. Yosef (Mahari) Kara, the Rashbam, and R. Yosef Bekhor Shor of Orléans took this idea of peshat to an extreme, shunning use of the Sages’ words for purposes of biblical interpretation.

    The distinctions between the biblical exegesis of northern France and the biblical exegesis of Spain is that the Jewish exegetes of northern France based their approaches, for the most part, on sources and ideas from Jewish tradition, which we may describe as internal concepts. These are not based at all on the ideas and outlooks of the Christian culture amidst which the exegetes resided. In contrast, the Jewish exegetes of Muslim Spain drew their tools from internal sources as well as external sources. The many domains to which the scholars of Spain had been exposed left their mark on the character of the Spanish commentaries.

25. R. Avraham ibn Ezra

    Part 1

    Dr. Avigail Rock

    Ibn Ezra, grew up in the Golden Age in Spain and thus received a wide-ranging education. On the one hand, he acquired great expertise in the works of great Jewish minds throughout the generations; on the other hand, he was also fluent in Arabic, and he was involved in the rich Muslim culture, its literature and its scientific innovations.

    Ibn Ezra was not only a sharp-tongued thinker; he was a believing Jew, with a passionate love for his people and his Creator, for the Torah and its commandments - a man of science and a man of spirit.

    Ibn Ezra wrote commentaries on the Torah, and various books of Neviim and Ketuvim. It appears from his words that he wrote commentaries to other books of Tanakh as well, but they have been lost. He wrote two commentaries to the Torah, Peirush Ha-katzar and Peirush Ha-arokh, the Short and Long Commentary.

    Ibn Ezra’s commentaries, unlike those of the commentators of northern France, are difficult to comprehend.

    In Ibn Ezra’s introduction to his commentary, he presents different approaches to biblical interpretation followed and expresses criticism of each:

    • The scholars of Spanish yeshivot weaved philosophical views into their commentaries on the Torah.
    • The Karaites, who deny the tradition of the Oral Torah.
    • Those who understand the Torah as allegory. Ibn Ezra mainly opposes this as a path leading to Christianity.
    • The homiletic exegetes in Christian lands, who do not relate to the peshat of the verses, instead following the Midrashic approach.

     

26. R. Avraham ibn Ezra

    Part 2

    Dr. Avigail Rock

    Ibn Ezra describes his commentary as “the book of the straight,” - a reference to following the way of peshat. Ibn Ezra explains the work as a commentary based on the fundamentals of grammar, language, and stylistic sensitivity and conforming to the requirements of logic and reason.

    Ibn Ezra declares that he is not obligated to previous commentaries, referring both to Midrashic sources and the commentaries of his predecessors.  However, in his commentaries to the halakhic part of the Torah, Ibn Ezra sees himself as bound to the Sages’ exegesis.

    Similarly, Ibn Ezra distinguishes between two types of Midrashic sources: tradition and speculation.  The Ibn Ezra feels compelled to accept a tradition but not an interpretation that they concocted of their own accord.

     

    Ibn Ezra formulates a consistent set of linguistic and grammatical rules in his commentary:

    • The formulation of rules which are adequate for all circumstances. For example he explains the word "Na" as always meaning "now".
    • The meaninglessness of trivial changes; the verse uses synonyms frequently, and there need be no justification for interchanging them. Similarly, there is no reason necessary for variations in spelling. This is applied to differences between the Ten Commandments in Shemot vs. Devarim.
    • The verse will often use a word to refer to multiple items, even though it appears in the text only once.
    • The Torah is written generally according to chronological sequence. Despite this, sometimes there are some divergences from chronological sequence.
    • The juxtaposition of the passages in the halakhic sections of the Torah is significant, not a capricious sequence of laws.

27. R. Avraham ibn Ezra

    Part 3

    Dr. Avigail Rock

    Ibn Ezra believes that it is inconceivable for the Sages’ halakhic tradition to contradict the peshat of the verses. On this point, he argues with the Rashbam, who goes as far as to explain the halakhic verses against the tradition of the Sages. As we have explained in the previous lessons, Ibn Ezra supports the view of philological pashtanut and exerts great effort to explain the verses in accordance with the rules of grammar and topical logic. However, when there is a contradiction between the peshat and the Sages’ tradition in Halakha, ibn Ezra pushes the simple meaning of the words so that it will fit with the Sages’ view, while striving to have it dovetail with the rules of grammar and language.

    Despite these words of Ibn Ezra expressing the unquestionable authority of the Sages in Halakha, many times ibn Ezra veers in his interpretation from the interpretation of the halakhic ruling.

    ·       It may be that ignorance of the halakhic ruling – due to poverty and wandering - is what causes him to interpret verses differently than the Sages.

    ·       Alternatively, while the ibn Ezra sees himself as bound by the Sages’ legal authority, the Sages themselves do not believe that this is the verse’s intent, but they tie the law to the verse.

    While ibn Ezra had a profoundly negative view of the Karaites, it is important to note that he does not hesitate to cite their interpretations if he believes they are correct. According to his view, the truth of the Oral Torah may be established not only by finding its laws in the verses of Written Torah, but by confronting the reality of the absence of many laws in the Written Torah. These exigent rules are only found in the Oral Torah, and without their existence there is no significance at all to the laws of the Written Torah.

    Ibn Ezra was aware of Rashi’s status in France. Therefore, in his commentary to the Torah, ibn Ezra keeps his silence despite the fact that he disagreed with him.

    Ibn Ezra conceals issue in his commentary; he embraces the phenomenon of "sod" with regard to deep concepts, issues regarding the authorship of Torah and sins of great Biblical figures.

28. Radak - Rav David Kimchi

    Dr. Avigail Rock

    The Radak — R. David Kimchi — was born and active in Provence, in southern France, near Spain. The Radak was a member of a family of Spanish grammarians and exegetes. Like R. Avraham ibn Ezra, the Kimchi family brought the fundamentals of linguistics and grammar from Spain to France.

    Despite the fact that Radak sees himself as a pashtan, he does not hesitate to cite derash. However, when the Radak quotes these sources, it is obvious that he has a distinction between peshat and derash.

    Two principles guide the Radak in citing Midrashic sources:

    • When it is difficult to resolve the peshat without the derash.
    • For the lovers of derash - in order to explain the text and engage his readers.

    The view of the Radak is that the Torah is not a historical tome. Those stories of the Patriarchs which have been selected to put into the Torah with all of its details must fulfill one criterion: teaching a moral lesson.

    Just as one may learn from the positive acts of the forefathers, so one may learn from their negative acts. The Radak does not engage in apologetics; instead, he writes explicitly that the narratives which describe the negative acts of the Patriarchs have been written in order to help us avoid this sort of behavior.

    The Radak points out consistently that the Torah often uses repetitious language, not because each word introduces new meaning, but because the verse seeks to stress the significance of a given issue. This view stands in stark contrast to that of Rashi, who argues that generally speaking, one must assign meaning to every word, as there cannot be any redundancy in the biblical text.

29. Ramban

    Part 1

    Dr. Avigail Rock

    Rabbi Moshe ben Nachman was born in an area in northeast Spain that was heavily influenced by Spanish Muslim culture and by French Ashkenazic culture.  The Ramban’s writings reflect Spanish philosophy as well as the studiousness which characterized Ashkenazic Jewry.

    A poem that the Ramban pens in the introduction to his commentary on the Torah reveals a number of its characteristics: 

    • He intends to offer new interpretations and not to explain the verses sequentially. 
    • When the Ramban does not interpret a given verse, we may assume that he intends to accept Rashi’s approach.
    • It is a wide-ranging, comprehensive commentary, in which the Ramban uses specific verses as jumping boards to general topics.

     

    By viewing two examples, one can observe that the Ramban, in his commentary to a lone verse, may relate to many facets of exegetical, halakhic and philosophical issues; he seeks an explanation which jibes with the details of many wider contexts.  The proof is not local, but wide-ranging, comprehensive, taking in a broad perspective.  One may see also the analytical style constructed, in which the Ramban, in an organized, consistent way, lays out the issues, brings different opinions and deals with them until he develops his own view.

30. Ramban

    Part 2

    Dr. Avigail Rock

    This lesson is dedicated to a number of philosophical topics that recur throughout the Ramban’s commentary on the Torah.

    Maaseh Avot Siman Lebanim – The events that transpire with the forefathers is an omen for the children.

    This historical view of the Ramban is of great significance, not just in the field of exegesis, but also because it has such a clear polemical anti-Christian aim. Indeed there is an allusion to the future in the stories of the forefathers, but the allusion is for Israel’s future — what is decreed upon their seed — but not for others, who are not of their seed.

    The Superiority of the Land of Israel

    The superiority of the Land of Israel predates Avraham and to the People of Israel. The overturning of Sodom was due to the superiority of the Land of Israel. As opposed to the other lands of the worlds that are managed by angelic representatives of God, the Land of Israel is managed by God directly.

    The main significance of the fulfillment of commandments is in the Land of Israel.

    Nissayon – Test

    The test is designed to serve not the Tester, God, but rather the one who is being tested. The nissayon in the Torah is an opportunity which is provided for the righteous to apply in practice their dedication to God and to earn a reward for this. In this way, they will receive a reward not only for their potential dedication, but for their actual dedication as is described with regard to Akeidat Yitzhak and the mann.

31. Ramban

    Part 3

    Dr. Avigail Rock

    Additional characteristics of the Ramban’s commentary on the Torah:

    The Secret Torah — “Al Derekh Ha-Emet”

    When the Ramban prefaces an explanation with these words, his intent is to cite a commentary based on sod (literally, secret), the hidden, mystical elements of Jewish tradition. His Kabbalistic commentaries cannot be understood by a reader unschooled in fundamental Kabbalistic concepts.

    Citation and Incorporation in the Commentary of the Ramban

    Psychological Sensitivity

    The Ramban explains the verses using an analysis of the motivations of the dominant personalities, based on his reasoned assessment of the characters and the situations in which they find themselves.

    Serus Ha-Mikra

    Another exegetical tool employed by the Ramban in his commentary is serus ha-mikra, the inversion or transposition of the verse. Sometimes, in order to understand the intent of the verse, one should read it as if the sequence of the words is different.

    Abbreviation and Elaboration

    When there is a certain lack of correlation between the initial description of an event and the later recapitulation of the same event, the Ramban explains the lack of correlation using the following rule: “It is the way of the verses to abbreviate it in one place and to elaborate in another place.”

    There is no doubt that the Ramban is one of the most influential figures in terms of shaping the world of biblical exegesis and the Jewish worldview generally.

32. The Chizkuni — R. Chizkiya ben Manoach

    Dr. Avigail Rock

    The Chizkuni wrote a comprehensive commentary on the Torah, and his style is very clear and accessible.

    It appears that the Chizkuni had three aims in composing his commentary on the Torah:

    ·       To collect all the explanations in keeping with the peshat from the works of the commentators who preceded him.

    ·       To explain Rashi’s’ commentary by adding or changing to Rashi's words, by resolving difficulties in Rashi, and by pointing out inconsistencies in Rashi’s commentary.

    ·       To write an independent commentary on the Torah. Despite the fact that the Chizkuni utilizes many commentaries for the purposes of writing his work, there are more than a few original commentaries to be found in its lines, characterized mainly by his attempt to understand reality and the psychological motivations of the characters in each narrative.

33. Nechama Leibowitz's Teachings and Methodology

    Dr. Avigail Rock

    תאריך פרסום: 5777 | | שעה

    Dr. Nehama Leibowitz pioneered the modern scientific discipline of the study of parshanut. Her students who studied with her in person and by mail (through her famous “gilyonot) came from all walks of life. In this shiur, we explore Dr. Nehama Leibowitz’s Tanakh methodology and personality, drawing on her writings and anecdotes. We will examine different aspects of her approach to peshat and derash, structure and meaning, and insights about ethics and human behavior, using varied examples from the Biblical text.

34. The Story of Yosef in Mizmor Shir Hanukkat Habayit (Tehillim 30)

    Dr. Avigail Rock | 19 דקות

    Psalm 30, which is recited during shacharit every day during Chanuka, contains striking parallels to the Yosef narrative. Through a close examination of both texts we can learn about the nature of Chanuka and our relationship with God. 

    Courtesy of www.tanachstudy.com