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  • Conservative Judaism and the Faces of God's Words
  • David L. Blumenfeld (bio)
Conservative Judaism and the Faces of God's Words, by Benjamin Edidin Scolnic (Maryland: University Press of America, 2005).

This small compendium is a collection of essays variously appearing in such publications as Conservative Judaism, Etz Hayim, Judaism, Midstream, CCAR Journal, Hegyonot, and Outlook. Many of its observations are fresh and intriguing.

In his preface, the author indicates that the common thread of the writings that he has selected is his effort to deal with the "hard parts, the difficult passages in the Bible, the ones that make us feel uncomfortable." That is an admirable objective. Because of his earnest intention we might be inclined to forgive him when he states that "great scholars over thousands of years who have read these same words (in the Bible) . . . have interpreted their experiences in ways that do not seem to do justice to the texts."

The book excels and impresses most when it focuses laser-like on the idea that the Bible should not be understood solely as "The Word" of God but also as "God's words." Accordingly, the Bible's authority must be found both in its "absolutism and flexibility." The Torah is truth: but God's truth when it is transmitted to humanity cannot be comprehended uniformly by all. It is inevitable that God's words lend themselves to a variety of interpretations based upon one's subjective assessment and an individual's background. Additionally, as the author states, "the Torah was not simply the five books of Moses but a Mosaic (to use a not-too-often-enough pun) of ancient Israelite understanding of religion. . . . It was a compromise, an amalgam of Priestly, Yahwist, Elohist and Deuteronomist works. We will never understand the Bible until we can reconcile [End Page 96] all the different versions of God's word . . ." This complex view of the text lends itself well to the tradition that teaches us that the Torah has "seventy faces."

The choice of "difficult biblical passages" selected by the author is commendable and quite legitimate. The extracts are immediately recognizable and they do cause discomfort. Here, for example, are some chapter headings in the book that convey an idea of some of the difficulties that are skillfully treated: "How Could The Israelites Have Owned Slaves?" "David's Final Testament: Morality or Expediency?" "Were David and Jonathan Homosexual?" Also presented are the inconsistencies that are found in the narrative of David and Goliath. Did the details of the event actually happen as described or is it simply how the past is supposed to be remembered as in heroic legends? We remind ourselves of the same question relative to the inconsistencies between the Books of Joshua and Judges. Which of the two renditions is more authentic historically in describing the conquest of Canaan? Which one, on the other hand, wants us to remember the heroic aspects of the Israelite entrance into Canaan?

In a totally different vein, the author devotes two chapters to an analysis of several popular feminist interpretations of the Bible. There is no lack of vitriol in both chapters. It is hard to disagree with the author's displeasure when he argues that it is ludicrous: "To compare Jephthah to Abraham, and to point out that the boy was not killed while the girl was, etc." Other points are well made. However, he does tread on shaky ground when he offers the reader somewhat of a forced "spin" on the nature of the Sotah ritual as described in Numbers 5:11-31. His exasperation over certain feminist misinterpretations peaks in his chapter entitled: "When Does a Feministic Perspective About the Bible Become Anti-Semitic?" "A Male Visits the Red Tent." Without going into the convincing argumentation that is presented, one can discern the tenor of his sentiments in his concluding statement in the chapter: "The Red Tent may be a popular modern Jewish novel. But it's not good for the Jews."

The notion that "God's will unfolds over time" recurs throughout the book's essays. The "unfolding" of God's will with regard to Jewish law is particularly relevant to...

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