America’s Dangerous Quest for Even-Handedness in Addressing the Israeli-Palestinian Conflict
Moral equivalence strikes again.
November 6, 2015
Why did medieval rabbis leave so many hairs un-split?
In this week’s Torah reading, Abraham tasks his servant Eliezer with traveling to Abraham’s homeland (northern Mesopotamia) to select a wife for his son Isaac. Eliezer serendipitously meets Rebecca at a well and is taken to her family’s home. There he presents a marriage proposal, and in doing so he retells the story—previously told by the narrator—of Abraham’s assignment to him and of his encounter with Rebecca at the well. There are numerous differences between Eliezer’s account and the earlier one, and these have been subjected to careful analysis by such great rabbinic commentators as Isaac Abarbanel (1437–1508) and Samuel David Luzzatto (1800–1865), as well as by modern academic scholars. These differences, however, were either ignored or dismissed by the major medieval commentators, generally known for their meticulousness and their focus on the plain-sense reading of the text (p’shat). Martin Lockshin explains why:
Moral equivalence strikes again.
Or at least curb incitement?
The balance between interests and morals.
An archaeological mystery solved?
Why did medieval rabbis leave so many hairs un-split?
In this week’s Torah reading, Abraham tasks his servant Eliezer with traveling to Abraham’s homeland (northern Mesopotamia) to select a wife for his son Isaac. Eliezer serendipitously meets Rebecca at a well and is taken to her family’s home. There he presents a marriage proposal, and in doing so he retells the story—previously told by the narrator—of Abraham’s assignment to him and of his encounter with Rebecca at the well. There are numerous differences between Eliezer’s account and the earlier one, and these have been subjected to careful analysis by such great rabbinic commentators as Isaac Abarbanel (1437–1508) and Samuel David Luzzatto (1800–1865), as well as by modern academic scholars. These differences, however, were either ignored or dismissed by the major medieval commentators, generally known for their meticulousness and their focus on the plain-sense reading of the text (p’shat). Martin Lockshin explains why:
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