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Fall 2006
Tuesday – Thursday 11:00 AM – 12:15 PM
Van Hise 379
Instructor: Israel M. Sandman
Office: 1340 Van Hise Hall
Office Telephone: 262-9553
Office Hours: Tuesday and Thursday 3:30 – 4:30 PM and by appointment
Email: sandman@wisc.edu
Course Description:
The Middle Ages presented thinkers with multiple, sometimes competing,
world-views: Judaism, Christianity, Islam, all of which, despite their
differences, imply a personal G-d; Greek Philosophy, in both
Neoplatonic and Aristotelian forms, standardly recognizing an
impersonal G-d; and Mysticism, in which the soul seeks union with an
ineffable G-d. While Jewish thinkers generally had an organic
appreciation for the Jewish faith, sacred texts, ideals, and way of
life, etc., they very presence of the “marketplace of ideas” inevitably
challenged them to think critically about that very faith which they
cherished. This confrontation enriched Jewish thinking and spirituality
through combining — often indistinguishably — two innovations: deeper
reflection upon the “essence” of Judaism; and the view that some
“foreign” elements might actually not be quite foreign to Judaism.
This creativity is particularly marked in Medieval Jewish Bible
interpretation. Reading, critically analyzing, and discussing
selections from this literature — particularly on the all-important
first three chapters of Genesis, which discuss the creation of the
world and of humankind — will introduce us to the major trends in
medieval Jewish thought. We shall critically assess how these trends
inform and are informed by the interpretation of scripture. In
addition, we shall pay attention to the intellectual and spiritual role
of interpreted scripture.
After a general introduction to the Middle Ages, the Bible, and the
issue of interpretation, we shall carefully read and analyze the first
three chapters of Genesis (as well as verses 1 and 2 of Chapter 5).
Then we shall examine a variety of medieval Jewish commentaries on
these chapters, paying particular attention to the commentators’
historical and intellectual orientations, and to their interpretive
agendas. We shall begin in Northern France, which was part of medieval
Northern European Christendom, and then move to the Judeo-Arabic world.
Alternating between chronological and topical orientations, we shall
study a variety of traditional, literary, philosophical, and mystical
modes of interpretation.
Course Requirements:
Syllabus:
During the course of the semester, the syllabus may be modified, and
handouts may be added. Any modifications / additions will be announced
/ distributed either in class, or by email (to your “wisc” address), or
in both ways. You are responsible to be aware of any such modifications
/ additions.
Homework Readings and Questions:
Homework completion before class is required. Homework consists of
reading the assigned primary and secondary passages, thinking about
them, and providing brief (two or three sentences) written answers to
questions about them. Homework answers must be submitted at the
beginning of every class. Late Homework will not be accepted. Make two
copies of your answers, and BRING BOTH COPIES OF YOUR HOMEWORK ANSWERS
TO CLASS. YOU WILL USE THE SECOND COPY AS REFERENCE WHEN YOU ARE CALLED
ON, AS WELL AS IN CLASS DISCUSSIONS. While you will be allowed to miss
a maximum of three homework assignments before loosing grade points,
you will nevertheless be held responsible for material covered in any
assignments that you miss. If you do not miss any homework assignments,
your lowest three homework grades will not be counted.
Class Attendance:
Class Attendance is required, as is punctuality. The purpose of this
course is not to simply transmit information. Rather, it is to get you
engaged in the process of discovery, appreciation, and critical
analysis. To accomplish this, there will be lecturing, in-class
in-depth analytical reading of the texts (both modeled by the
instructor and practiced by the students), and discussion. This sort of
learning has an important communal component. If you do not attend, or
if you are not prepared, you will undermine your own learning
experience, and (unless you sit silently) you will waste everyone’s
class time. While you will be allowed to miss a maximum of three
classes before loosing grade points, you will nevertheless be held
responsible for material covered in any classes that you miss.
Class Participation:
Under the rubric of “participation,” the following are expected of you
(in addition to attendance, punctual arrival, no early departure, and
preparedness). Everyone will be called on to read, explain, and analyze
the primary texts. In addition, students will be expected to actively
participate in class discussions. Having done your homework reading and
questions will greatly enhance your ability to participate
intelligently. As mentioned, you should have a second copy of your
homework answers, to be used as reference during analysis and
discussion. Note that incisive questions — not only answers — about a
passage are also considered “analysis.” If you read the assigned
passages, think, answer the homework questions, and attend the
lectures, you should be fully prepared to participate.
Exams and Paper:
The two exams and the paper will be based upon all aspects of the
course, including the primary and secondary readings, homework, and
class lectures and discussions. Your answers should be based upon the
primary and secondary readings and the type of analysis used in this
course. Previous or outside knowledge may supplement — but may not
substitute for — the readings and analysis employed in this course.
First In-Class Exam:
During class time, October 10th. NO EXCEPTIONS
Take-Home Paper:
Due in hard copy at the beginning of class on November 14th. NO
EXCEPTIONS
Final Exam:
MONDAY, DECEMBER 18, 12:25 PM. (Note that the day of the week and the
time of day differ from the time of regular class.) NO EXCEPTIONS.
Study Suggestion:
Your grasp of the material will be enhanced immeasurably if, in
addition to studying alone, you further prepare the texts in pairs or
groups, discussing and debating the texts’ meanings and implications.
Note, however, that you must answer your homework questions and write
your take-home paper on your own.
Grading Distribution:
Homework: 15%
Class Participation: 10%
First In-Class exam: 25%
Take-Home Paper: 25%
Final Exam: 25%
Academic Integrity and Etiquette:
Punctuality:
Late arrival and early departure disturb class. They are unacceptable
and are cause for the loss of grade points.
Honesty:
Cheating and Plagiarism are serious injustices, and will be dealt with
according to University rules, which contain a provision for failing
the perpetrating student for the entire course.
Extreme Circumstances:
Any foreseen extreme circumstances must be brought to my attention in
advance.
No Distractions:
Cell phones turned off; no talking; no reading of outside material; no
meals; no noisy wrappers; no elaborate food or drink; no MP3 (I-Pod)
listening.
Required Texts:
1) COURSE PACKET: It is available at the Bob’s Copy Shop located at
1401 University Avenue (the purple building). It includes all primary
materials, as well as much secondary material. THE RELEVANT PORTION OF
THE COURSE PACKET MUST BE BROUGHT TO EACH CLASS.
2) Back to the Sources: Reading the Classic Jewish Texts, ed. Barry Holtz. We shall be using secondary material from three chapters of this inexpensive volume, which should prove to be a utile addition to your library. It is available at the University Book Store.
_________________________________________________________________________________________________________
Schedule:
1) (9/5)
General Introduction
Traits of the Middle Ages
Jewish concepts of “The Bible”
The Biblical Account of the Creation of the World and of Man
(Genesis Chapters 1 – 3, and Chapter 5, verses 1 – 2, E. Fox Schocken
Bible translation)
Homework, Part I: (Re)read the Genesis material from class, and
answer questions
Homework, Part II: The theme of this section of the homework is
“Understanding Commentators’ Interpretive Agendas and Methods.”
Read Back to the Sources, “Medieval Bible Commentaries,” p. 213 – top
of 214; bottom p. 215 – 223; Soncino Chumash, “Introduction,” by M.
Simon. Answer questions.
2) (9/7)
Interpretive Agendas and Methods
Nature and purpose(s) of the Bible; Multiple Meanings (“Multivalence”)
in the Bible: “Peshat,” and “Derash”; “Peshat” and “Mashma‘ut”
Homework: Read Back to the Sources, “Medieval Bible Commentaries,” p. 228 – middle of p. 231 of the “Rashi” section. Read Rashi’s comments that are listed for the next class. Answer questions.
Northern France: Views on Best Methods of Text Interpretation
3) (9/12)
Rashi
Rashi’s concept of the Torah’s purpose (first comment on Genesis 1:1);
Rashi’s goal in his commentary (first comment on 3:8);
Rashi’s goal welcomes multiple meanings for a single element (second
comment on 1:1);
Why does Rashi offer multiple meanings? (ibid. and commentary on 2:2)
Rashi’s concept of the Torah’s degree of specificity (ibid. and comment
on 1:16)
Summary: Rashi’s conceptual universe in his Torah commentary
Homework: Rashi’s comments listed for next class; questions
4) (9/14)
Rashi on the creation of man (1:26 – 27; 2:7 [you may skip the comment
on “dirt from the ground”])
Homework: Rashi’s comments for next class; Back to the Sources, bottom
of p. 226 – p. 227; bottom p. 242 – middle of p. 249; Rashbam’s
comments for next class. Answer questions.
5) (9/19)
Rashi on male and female (ibid. and first comment on 2:21; 2:22)
Rashbam
Rashbam’s Torah commentary: general orientation, and relation to Torah
commentary of his grandfather and teacher, Rashi (first section of the
comment on Genesis 37:2)
Rashbam on male and female (comment on 1:27, section “Male and female
He created them”)
Homework: Rashbam’s comments for next class; questions
6) (9/21)
Rashbam’s Criteria for “Peshat” (comments on 1:1 – 2; first comment on
1:14; 1:16 [contrast Rashi]; 1:26 – 27; 1:29)
From Baghdad to Spain: Judeo-Arabic Civilization
Homework: Back to the Sources, “Medieval Jewish Philosophy,” p. 261 – top p. 263; p. 266 – 267; bottom p. 272 – top p. 276; Nahum M. Sarna, “Hebrew and Bible Studies in Medieval Spain,” “Types of Exegesis” p. 351 – mid p. 355 in The Sephardi Heritage, ed. R. D. Barnett
7) (9/26)
The Criterion of Rationality
Sa>adia (Egypt, 882 - Baghdad 942), The Book of Beliefs and
Opinions, Treatise VII, Ch. II
Maimonides (Cordova, Spain 1135 - Egypt 1204), Guide of the Perplexed,
II:25; selections from “Introduction to the First Part,” [pp. 5-6 and
pp. 10-12 in the Pines translation]
Homework:
Both Maimonides readings; A. C. Crombie, Medieval and Early Modern
Science, vol. I, pp. 66 – 81; questions
8) (9/28)
Maimonides’ Interpretation of the Sin of the Tree of Knowledge of Good
and Evil: Guide, I:2
The Medieval Scientific Worldview:
Maimonides, Mishne Torah, Book of Knowledge, “Foundations of the
Torah,” 2:3 – 4:entire (translated by R. Lerner in Maimonides’ Empire
of Light, pp. 144 – 153)
Neoplatonic Allegory
Homework: Secondary Literature: Back to the Sources, bottom p. 267 –
bottom p. 268; Wigoder, ed. The Meditation of the Sad Soul,
“Introduction”; Kraemer, “Neoplatonism,” Encyclopedia Judaica; “Abraham
bar Óiyya,” in Sirat, A History of Jewish Philosophy in the Middle Ages
(bottom of p. 97 – top of p. 104); Primary literature: Solomon Ibn
Gabirol and Abraham bar Hiyya passages; questions
9) (10/3)
Solomon Ibn Gabirol (Malaga, Spain c. 1021 — Valencia, Spain c. 1058?)
on Gen. 2:8 [in Sirat, A History of Jewish Philosophy in the Middle
Ages, p. 79];
Abraham bar Hayya (“Hiyya”) (Spain, early 12th Century — after 1136)
The Meditation of the Sad Soul, bottom p. 38 – middle p. 44
10) (10/5)
Review Session
11) (10/10) [IN-CLASS EXAM]
“Peshat” and Neoplatonism in Abraham Ibn Ezra (Tudela, Spain 1089 — traveled extensively — c. 1164)
Homework:
Back to the Sources, mid p. 249 – p. 253; “Abraham Ibn Ezra,” in Sirat,
A History of Jewish Philosophy in the Middle Ages (pp. 104 – 112);
selection from Ibn Ezra’s “Introduction”; questions
12) (10/12)
Ibn Ezra “Introduction”: opening poem; “The third approach” – end;
Homework: Ibn Ezra selection for next class; questions
13) (10/17)
Ibn Ezra 1:1 – 2 [compare Rashbam on “wind” of v. 2]
Homework: Ibn Ezra selection for next class; questions
14) (10/19)
Ibn Ezra 1:26; 2:7, beginning; 2:21, “one of his ribs”
Homework: Ibn Ezra selection for next class; questions
15) (10/24)
Ibn Ezra 3:1 – 6
Kabbalistic Esotericism: Zohar
Homework: Back to the Sources, p. 305 – mid p. 307; D. Matt, Zohar: The Book of Enlightenment “Introduction,” pp. 3 – 5; Zohar passages for next class; questions
16) (10/26)
Zohar (first appeared in Spain, 1270s)
Approaching Torah (Zohar III:152a, and II:99a – b [Matt, Zohar: The
Book of Enlightenment, pp. 43-45, and middle 123 – 125)
Zohar I, 15a-b (Zohar Pritzker Edition, vol. I, pp. 107 – 110)
Homework: Zohar passages for next class; questions
17) (10/31)
Zohar I, 49a-b (Wisdom of the Zohar, vol. III, pp. 1388-90)
The Continuum from “Peshat” to Mystical Interpretation:
Homework: Nahum M. Sarna, “Hebrew and Bible Studies in Medieval Spain,” “Types of Exegesis” mid p. 356 – top p. 357 in The Sephardi Heritage, ed. R. D. Barnett; Back to the Sources, middle of p. 254; Chavel’s “Introduction” to his Nahmanides translation; Nahmanides passage for next class; questions
18) (11/2)
Nahmanides (Gerona, Spain 1194 or 1195 — Israel 1270)
Nature of the Torah; Nature of this Commentary (“Introductory Verses,”
selection [Chavel translation, pp. 4-5]; “The Book of Genesis,”
selection [Chavel translation, pp. 7 – 8; pp. 13 – 16])
Homework: Nahmanides passage for next class; questions
19) (11/7)
Nahmanides on Creation (1:1, sections B and C; 1:3, section A [Chavel
translation, pp. 20 – 27])
Homework: Nahmanides passage for next class; questions
20) (11/9)
Nahmanides on Man (comments on 1:26 and 2:7)
Homework: Nahmanides passage for next class; questions
21) (11/14) [PAPER DUE]
Nahmanides on the Garden of Eden (comments on 2:9 and 3:22)
Homework: E. Gottlieb, “Bahya ben Asher ben Hlava,” Encyclopedia
Judaica;
Nahum M. Sarna, “Hebrew and Bible Studies in Medieval Spain,” “Types of
Exegesis” bottom p. 355 – top p. 356 and first full paragraph on p. 357
in The Sephardi Heritage, ed. R. D. Barnett; Bahya ben Asher passage
for next class; questions
22) (11/16)
Ba?ya ben Asher (d. Saragossa, Spain c. 1340):
On Gen. 1:26-27 (pp. 50-57)
David Kimhi’s Synthesis
Homework: Back to the Sources, bottom of p. 253 – top of p. 254; Kimhi passage for next class; questions
23) (11/21)
David Kimhi
[Thanksgiving: no class 11/23]
Homework: Back to the Sources, bottom p. 254 – mid p. 255; p. 279 – mid 280; Gersonides text for class; questions
Radical Aristotelianism
24) (11/28)
Gersonides, Wars of the L-rd, Book Six, Chapters I – VI
Homework: Gersonides text for class; questions
25) (11/30)
Gersonides, Wars of the L-rd, Book Six, Chapter VIII (part)
Homework: Seforno text for class; questions
Seforno’s Synthesis
26) (12/5)
Obadiah Seforno (Italy, c. 1470 – c. 1550) 1:1, “E-lohim”; 1:2; 1:26 –
27; 2:4; 2:7 – 15
Homework: Seforno text for class; questions
27) (12/7)
Obadiah Seforno 2:17; 2:22; 2:24 – 3:7; 3:14 – 15
The Visual Image as Interpretation
Homework: Back to the Sources; pp. 213 – 215; p. 256 – mid p. 257; Sample pages of the “Rabbinic Bible”; Manuscript Illustrations; questions
28) (12/12)
Part A: Formatting Dialogue Across Time and Space: Layout of the
“Rabbinic Bible”
Part B: Illustration:
(British Library, Add. Manuscript 27210 [“The Golden Haggadah”], folio
2 verso, panel b; British Library Manuscript Oriental 2884, folio 2
recto, panel a; Sarajevo, National Museum, Haggadah, folio 3 verso)
29) (12/14)
Review Session
FINAL EXAM (Monday, 12/18, 12:25 PM)
_____________________________________________________________________________________________________________________
Bibliography:
Primary Sources — Editions Used
Abraham bar Hayya (‘Hiyya’):
The Meditation of the Sad Soul. Ed. Geoffrey Wigoder. London: Routledge
& Kegan Paul, Ltd., 1969.
Abraham ben Meir Ibn Ezra:
Ibn Ezra’s Commentary on the Pentateuch: Genesis (Bereshit). Trans. /
Ed. H. Norman Strickman & Arthur M. Silver. New York: Menorah
Publishing Co., 1988.
Ba'ya ben Asher:
Midrash Rabbeinu Bachya ben Asher, vol. 1. Trans. / Ed. E. Munk.
Jerusalem, 1998.
Moses ben Maimon (= Rambam; Maimonides):
The Guide of the Perplexed. Trans. / Ed. Shlomo Pines. Chicago: The
University of Chicago Press, 1963.
—. Mishne Torah, Book of Knowledge, “Foundations of the Torah,” selection. (translated by R. Lerner in Maimonides’ Empire of Light).
Moses ben Na'man (= Ramban; Nahmanides):
Ramban (Nachmanides): Commentary on the Torah: Genesis. Trans. / Ed.
Charles B. Chavel. New York: Shilo Publishing House, Inc., 1971.
Sa>adia ben Joseph, Gaon of the Sura Talmudical academy:
The Book of Beliefs and Opinions. Trans. / Ed. Samuel Rosenblatt. New
Haven: Yale University Press, 1948.
Samuel ben Meir (= Rashbam):
Rabbi Samuel ben Meir’s Commentary on Genesis: an annotated
translation. Trans. / Ed. Martin I. Lockshin. Lewiston, New York: The
Edwin Mellen Press, 1989.
Solomon ben Isaac (= Rashi):
Pentateuch With Rashi’s Commentary. Trans. / Eds. M. Rosenbaum and A.
M. Silbermann. (Reprint) Jerusalem: The Silbermann Family, 1972/3.
Solomon ben Judah Ibn Gabirol (= Avicebron):
Quoted by Abraham Ibn Ezra. Published in Friedlander, M. Essays on the
Writings of Abraham Ibn Ezra. London: 1877. Reprinted Jerusalem: 1964.
Hebrew Appendix, p. 40; translated in Sirat, Colette. A History of
Jewish Philosophy in the Middle Ages. Cambridge: Cambridge University
Press, Reprinted 1996. p. 79.
Zohar:
Wisdom of the Zohar. Isaiah Tishby; Trans. David Goldstein.
Zohar: the Book of Enlightenment. (selections). Trans. / Ed. Daniel
Chanan Matt. New York: The Paulist Press, 1983.
_______________________________________________________________________________________________________________________
Secondary Literature
Bonchek, Avigdor. What’s Bothering Rashi?: a guide to in-depth analysis of his Torah commentary. Jerusalem; New York: Feldheim, 1997.
Cohen, Mordechai Z. Review of The Commentary of Rabbi Samuel ben Meir (Rashbam) on the Book of Job, by Sara Japhet. AJS Review, vol. 27, no. 1 (April 2003), pp. 128-32.
Crombie, A. C. Medieval and Early Modern Science, vol. I.
Doron, Pinhas. Rashi's Torah commentary: religious, philosophical,
ethical, and educational insights. Northvale, N.J.: Jason Aronson,
c2000.
Fine, Lawrence. “Kabbalistic Texts.” Ch. 6 in Holtz, Back to the Sources.
Gottlieb, E. “Bahya ben Asher ben Hlava,” Encyclopedia Judaica
Greenstein, Edward L. “Medieval Bible Commentaries.” Ch. 4 in Holtz, Back to the Sources.
Halivni, David Weiss. Peshat and Derash: plain and applied meaning in Rabbinic exegesis. New York: Oxford University Press, 1991. See especially Ch. 3, “The Meaning and History of the Noun Peshat” (pp. 52-88).
Holtz, Barry W. (ed). Back to the Sources: reading the classic Jewish texts. New York: Summit Books, 1984.
Kraemer, Joel. s. v. “Neoplatonism” in Encyclopaedia Judaica.
Lockshin, Martin I. Rabbi Samuel ben Meir’s Commentary on Genesis: an annotated translation. (See above under ‘Samuel ben Meir’). “Introduction,” pp. 9-23.
Loewe, R. “The ‘Plain’ Meaning of Scripture in Early Jewish Exegesis.” In Papers of the Institute of Jewish Studies. Ed. J. G. Weiss. Jerusalem, 1964, pp. 140-85.
Rabbinowitz, Louis. “The Talmudic Meaning of Peshat.” In Tradition: A Journal of Orthodox Jewish Thought, no. 6 (1963), pp. 67-72.
Samuelson, Norbert M. “Medieval Jewish Philosophy.” Ch. 5 in Holtz, Back to the Sources.
Sarna, Nahum M. “Hebrew and Bible Studies in Medieval Spain,” section entitled ‘Types of Exegesis.’ pp. 351-58 in The Sephardi Heritage (vol. 1). Ed. R. D. Barnett. London: Vallentine, Mitchel, 1971.
Sirat, Colette. A History of Jewish Philosophy in the Middle Ages. Cambridge: Cambridge University Press, 1996 (edition).
Talmage, Frank. “Apples of Gold: The Inner Meaning of Sacred Texts in Medieval Judaism.” pp. 312-55 in Jewish Spirituality: from the Bible through the Middle Ages. Ed. Arthur Green. New York: Crossroad, 1996.
Twersky, Isadore, ed. Rabbi Moses Nahmanides (RAMBAN): Explorations in His Religious and Literary Virtuosity. Cambridge, Mass.: Harvard University Press, 1983.
Twersky, Isadore and Jay Harris, eds. Rabbi Abraham Ibn Ezra: Studies in the Writings of a Twelfth-Century Jewish Polymath. Cambridge, MA & London: Harvard University Press, 1993.
Wigoder, Geoffrey. ed. The Meditation of the Sad Soul. (See above
under ‘Abraham bar Hayya (‘Hiyya’)’).