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From the prizewinning Jewish Lives series, an unprecedented portrait of Moses's inner world and perplexing character, by a distinguished biblical scholar No figure looms larger in Jewish culture than Moses, and few have stories more enigmatic. Avivah Gottlieb Zornberg, acclaimed for her many books on Jewish thought, turns her attention to Moses in this remarkably rich, evocative book.
Drawing on a broad range of sources—literary as well as psychoanalytic, a wealth of classical Jewish texts alongside George Eliot, W. G. Sebald, and Werner Herzog—Zornberg offers a vivid and original portrait of the biblical Moses. Moses's vexing personality, his uncertain origins, and his turbulent relations with his own people are acutely explored by Zornberg, who sees this story, told and retold, as crucial not only to the biblical past but also to the future of Jewish history. About Jewish Lives: Jewish Lives is a prizewinning series of interpretative biography designed to explore the many facets of Jewish identity. Individual volumes illuminate the imprint of Jewish figures upon literature, religion, philosophy, politics, cultural and economic life, and the arts and sciences. Subjects are paired with authors to elicit lively, deeply informed books that explore the range and depth of the Jewish experience from antiquity to the present. In 2014, the Jewish Book Council named Jewish Lives the winner of its Jewish Book of the Year Award, the first series ever to receive this award. More praise for Jewish Lives: "Excellent." –New York Times "Exemplary." –Wall Street Journal "Distinguished." –New Yorker "Superb." –The Guardian
Brilliant, but (for me, only an amateur reader of literary commentary who has not read all the classics of English literature) tough going at times. Densely packed with insights, so occasionally rereading it to see more would probably be helpful. She includes a lot of Midrash and rabbinic commentaries. The Introduction contains many of the concepts that she expands on in the rest of the book.
A few things I learned this time around. I hope Ms. Zornberg will agree with me: * God wanted Moses to speak in his own voice when he returned to Egypt; having Aaron talk in his place meant that something was lost in translation (as it were). Even with Moses' stuttering and stumbling, his message would have been more authentic and, perhaps, better heard and acted on.
* When Moses pleads with God to let him enter Canaan, God abruptly ends the conversation. Zornberg asks why this is included in the Deuteronomy and suggests that Moses hoped, desperately needed, wanted the people to then entreat God to let Moses go with them. But he can't ask them to do this, the request must arise from them on their own or it is not sincere.
* Perhaps Moses smashes the tablets when he descends from the mountain and sees the people partying around the Golden Calf so that he is also guilty of disobeying God. When God then offers to destroy the people and start fresh with Moses, Moses can show that things would not work out any better because he is like the people. ( )
Drawing on a broad range of sources—literary as well as psychoanalytic, a wealth of classical Jewish texts alongside George Eliot, W. G. Sebald, and Werner Herzog—Zornberg offers a vivid and original portrait of the biblical Moses. Moses's vexing personality, his uncertain origins, and his turbulent relations with his own people are acutely explored by Zornberg, who sees this story, told and retold, as crucial not only to the biblical past but also to the future of Jewish history.
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He is on the track of Canaan all his life; it is incredible that he should see the land only when on the verge of death. The dying vision of it can only be intended to illustrate how incomplete a moment is human life, incomplete because a life like this could last forever and still be nothing but a moment. Moses fails to enter Canaan not because his life is too short bu because it is a human life. ---Kafka, Diaries
Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
I once took part in a bibliodrama workshop at a Jewish Theological Seminary rabbinical retreat. [Introduction, p. 1]
Born into a world of genocide, he is nurtured in fear.
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Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
Veiled and unveiled, he remains lodged in the Jewish imagination, where, in his uncompleted humanity, he comes to represent the yet unattained but attainable messianic future.
Biography & Autobiography.
History.
Religion & Spirituality.
Nonfiction.
HTML:
From the prizewinning Jewish Lives series, an unprecedented portrait of Moses's inner world and perplexing character, by a distinguished biblical scholar No figure looms larger in Jewish culture than Moses, and few have stories more enigmatic. Avivah Gottlieb Zornberg, acclaimed for her many books on Jewish thought, turns her attention to Moses in this remarkably rich, evocative book.
Drawing on a broad range of sources—literary as well as psychoanalytic, a wealth of classical Jewish texts alongside George Eliot, W. G. Sebald, and Werner Herzog—Zornberg offers a vivid and original portrait of the biblical Moses. Moses's vexing personality, his uncertain origins, and his turbulent relations with his own people are acutely explored by Zornberg, who sees this story, told and retold, as crucial not only to the biblical past but also to the future of Jewish history. About Jewish Lives: Jewish Lives is a prizewinning series of interpretative biography designed to explore the many facets of Jewish identity. Individual volumes illuminate the imprint of Jewish figures upon literature, religion, philosophy, politics, cultural and economic life, and the arts and sciences. Subjects are paired with authors to elicit lively, deeply informed books that explore the range and depth of the Jewish experience from antiquity to the present. In 2014, the Jewish Book Council named Jewish Lives the winner of its Jewish Book of the Year Award, the first series ever to receive this award. More praise for Jewish Lives: "Excellent." –New York Times "Exemplary." –Wall Street Journal "Distinguished." –New Yorker "Superb." –The Guardian
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A few things I learned this time around. I hope Ms. Zornberg will agree with me:
* God wanted Moses to speak in his own voice when he returned to Egypt; having Aaron talk in his place meant that something was lost in translation (as it were). Even with Moses' stuttering and stumbling, his message would have been more authentic and, perhaps, better heard and acted on.
* When Moses pleads with God to let him enter Canaan, God abruptly ends the conversation. Zornberg asks why this is included in the Deuteronomy and suggests that Moses hoped, desperately needed, wanted the people to then entreat God to let Moses go with them. But he can't ask them to do this, the request must arise from them on their own or it is not sincere.
* Perhaps Moses smashes the tablets when he descends from the mountain and sees the people partying around the Golden Calf so that he is also guilty of disobeying God. When God then offers to destroy the people and start fresh with Moses, Moses can show that things would not work out any better because he is like the people. (