The Biblical Outlook: Topics in Jewish Philosophy by Rabbi Shlomo Polachek; Penina Press, Jerusalem, 2012; ISBN-10: 1936068273; 463 pages. $29.95.
By Rabbi Michael Leo Samuel
CHULA VISTA, California — The concept the author wishes to present is an important one. He wishes to show the various strands of biblical passages that can be used by a teacher or a student in ascertaining basic themes of Jewish philosophy. I commend his goal. However, I find myself thinking of what the angel purportedly told the medieval King of the Khazarian Empire, “Your way of thinking is pleasing to God, but not your way of acting.” In this case, I would paraphrase the angelic words, “Your way of thinking is pleasing to God, but not your way of writing . . .” (Kuzari 1:1).
Normally, one would identify Jewish philosophy with such luminaries such as Saadia Gaon, Maimonides, Nachmanides, Ibn Ezra, and a host of others. Before reading the book I had hoped the author would present a series of verses along with Jewish philosophical expositions as to how each thinker approached a given biblical text. An excellent resource for this is Jacob Klatzkin’s Philosophical Thesaurus of the Hebrew Language. I strongly recommend the author get a hold of this work and integrate the some of the ideas in his footnotes when dealing with a variety of interesting topical issues.
Such a composition would have considerable use, but this was not the case with the author’s book. When Polachek attempts to weave some of the verses together, he does so superficially. On page 38, the author writes about the “Voice of God,” and writes, “The voice of God shatters the cedars, sends forth flames, makes the desert tremble, and causes the dear to fear” (Psa. 29:5-9). Polachek writes nothing about the seven times “voice of God” appears in the Psalm, alluding to God’s mastery over the forces of nature symbolized by the waters of creation, the desert, and the power of fire. Some modern scholars think the phrase may also allude to the primordial slaying of Leviathan, the seven-headed sea monster of Canaanite mythology.
Now take a look at how some Christian topical sources deal with the same text:
- David calls on the mighty to give glory to God, 1, 2. He shows the majesty and power of his voice, 3-9; and that, as the eternal King, he will strengthen and bless his people, 10, 11.
1. Give. Ps 2:10-12. 68:31-34. 96:7-9. Is 60:12. Je 13:16-18.. mighty. Heb. sons of the mighty. sons. Cf. Gen. 6:2. Ps 89:6. mighty. ƒ24L, Gen. 6:2. glory. ƒ173, Gen. 27:44. strength. Ps 68:34. ƒ121L3, Ps +8:2. Metonymy of the Subject, whereby attributes are put for the praise and celebration of them. How can we give glory or strength to God? We can praise him for these, but we cannot give them. They are thus put, by metonymy, for the praise given him for his glory and strength.
2. Give. 1 Ch 16:28, 29. glory, etc. Heb. honor of his name. Ps 96:6, 8. 97:9. 113:3-6. 145:3-7. worship. Ps 27:4. 96:9. 2 Ch *20:21. the beauty of holiness. or, his glorious sanctuary. Ps 90:17. 1 Ch 16:29.
3. The voice. Ex +16:35. ƒ22A11, Is30:30. Ps 18:13-15. 68:33. 77:16-19. SS 2:14. 8:13. God. Heb. El, Exod 15:2. Ps 24:7-10. thundereth. ƒ22F2. Anthropomorphism B894: thunder is called the voice of the Lord (Ps 38:8); Exod. 9:28, 33. 19:16. 1 Sam. 7:10. Job 37:2-5.. many waters. or, great waters. Ps 93:3, 4. 104:3.
4. The voice. ƒ70, Exod. +16:35. powerful. Heb. in power. Ps 33:9. Job 26:11-14. Jer. 51:15, 16. the voice. Exod.16:35; full of. Heb. in. Job 40:9-12. Isa 66:6. Ezek 10:5.
5. The voice. ƒ70, Exod. +16:35. breaketh. Is 2:13.
6. skip. Ps 114:4-7. Lebanon. Je 4:23-25. Hab 3:6-11.. Sirion. Deut 3:9. unicorn. Ps 92:10. Num 23:22.
7. The voice. Exod. +16:35. Jb 37:2-5. divideth. Heb. cutteth out. 1 K 5:15. flames. Ps 77:18. 144:5, 6. Ex 9:23. Le 10:2. Nu 16:35. 2 Kgs. 1:10-12. Jb 37:3. 38:35.
8. The voice. Exod. +16:35. shaketh. Ps 18:7. 46:3. Jb 9:6. *37:2-5. Isa. 13:13. Joel 3:16. Hag .2:6, 21. wilderness. ƒ121J3. Metonymy of the Subject: wilderness is put for the wild beasts in it. Deut. 8:15. Kadesh. Num 13:26. [1]
[+ = multiple citations]
A cross-section of biblical passages can create some interesting topics to explore in the interest of expanding one’s knowledge as to how a metaphor is used in the Bible. When citing scriptural references, it is vital that the author compare and contrast each passage he is bringing into the discussion. One can express a lot of information even without resorting to Jewish theological sources. Now, had Polacheck investigated his sources more comprehensively, he might have introduced some important and relevant questions:
- Raise the theological question that has puzzled Jewish commentators and translators since the time of the Septuagint, Onkelos, Saadia, and Maimonides: What does the phrase “voice of God” convey? Does God speak like a human being? What does the biblical narrator mean by “speak,” when the speaker happens to be God?
The “Voice of God” obviously conveys the thought of communication. How does God speak on the first day of Creation? How does God speak to Adam? How does God speak to Cain, or Hagar, or any of the patriarchs or prophets? Polachek shies away from asking such provocative questions, but Maimonides answers this question with considerable gusto: “Whenever the Tanakh says that God has ‘spoken’ to a person, this means that he has received a message either in the form of a dream or a vision that is mediated through an angelic being (cf. Num 12:6).”[2]
But even without the use of Jewish theological sources, the author could have stimulated some interesting discussions regarding the “Voice of God.” It is surprising that Polacheck did not think to include a well-known passage from 1 Kings:
Then the LORD said, “Go outside and stand on the mountain before the LORD; the LORD will be passing by.” A strong and heavy wind was rending the mountains and crushing rocks before the LORD—but the LORD was not in the wind. After the wind there was an earthquake—but the LORD was not in the earthquake.
After the earthquake there was fire—but the LORD was not in the fire. After the fire there was a tiny whispering sound. (1 Kgs. 19:11-12)
The author might have used this passage in particular to compare the theophany (revelation) of Sinai to the revelatory experience Elijah encounters. In both cases there is a dazzling array of natural forces, e.g., such as wind, storms, earthquakes, fire (Exod. 19:18–19; Deut. 4:10–15.). Once again, God “speaks” at Sinai, but the verse gives no inkling how God speaks to the Israelites. From the story of Elijah, one might deduce an important lesson about the phenomena of revelation: God speaks to a person(s) and nation through “the still small voice,” and not necessarily in a cacophony of nature’s fury.
In short, the author may want to go back to the drawing board and take a good look at what he wishes to present. The title of the book does not necessarily reflect the content of his work. I hope the author will take these suggestions in the spirit of constructive criticism and produce the book that I believe will eventually prove to be a great addition to any student’s library. He may want to utilize the Moznaim Tanakh commentary notes or something similar when he works on his next project.
[1]J.H. Smith, The New Treasury of Scripture Knowledge (Nashville TN: Thomas Nelson, 1992), 603.
[2] Maimonides, Guide 2:41.
*
Rabbi Samuel is spiritual leader of Temple Beth Sholom in Chula Vista. He may be contacted at michael.samuel@sdjewishworld.com