Intertextuality And the Reading of Midrash
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Source Criticism as Reading StrategiesThe previous chapter has introduced one of the central issues for midrashic hermeneutics: how midrash builds its discourse out of textual fragments as a biblical mosaic. This is, of course, a kind of intertextuality, there is another sense of "intertextuality" that will be most important in my readings of midrash. In the passage cited above, Gerald Brims remarks that, "the Bible, despite its textual heterogeneity, can be read as a selfglossing book". 1 I wou...ld like to go further than that formulation and claim that the Bible, because of its textual heterogeneity, allows for the multiple selfglossing readings of midrash. The heterogeneity—the multivocality of the biblical text itself, its hiatuses and gaps, creatively but not openendedly filled in by the midrash—allows it to generate its meanings—its original meanings—in ever new social and cultural situations. It is by now practically a commonplace that the narrative of the Torah is characterized by an extraordinarily high degree of gapping, indeterminacy, repetition, and selfcontradiction.2 This sense of the fissured quality of the Torah narrative has been treated by biblical scholarship as an occasion for diachronic study of the composition of the text.3 The Torah has been composed, according to the "Higher Criticism," by cutting and pasting between several documents without the benefit of a word processor to smooth out the resulting infelicities.4 This view results in a reduction of the tension of the text and consequently constitutes a loss for hermeneutics.
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To quickly assess the difficulty of the text, read a short excerpt:
Source Criticism as Reading StrategiesThe previous chapter has introduced one of the central issues for midrashic hermeneutics: how midrash builds its discourse out of textual fragments as a biblical mosaic. This is, of course, a kind of intertextuality, there is another sense of "intertextuality" that will be most important in my readings of midrash. In the passage cited above, Gerald Brims remarks that, "the Bible, despite its textual heterogeneity, can be read as a selfglossing book". 1 I wou...ld like to go further than that formulation and claim that the Bible, because of its textual heterogeneity, allows for the multiple selfglossing readings of midrash. The heterogeneity—the multivocality of the biblical text itself, its hiatuses and gaps, creatively but not openendedly filled in by the midrash—allows it to generate its meanings—its original meanings—in ever new social and cultural situations. It is by now practically a commonplace that the narrative of the Torah is characterized by an extraordinarily high degree of gapping, indeterminacy, repetition, and selfcontradiction.2 This sense of the fissured quality of the Torah narrative has been treated by biblical scholarship as an occasion for diachronic study of the composition of the text.3 The Torah has been composed, according to the "Higher Criticism," by cutting and pasting between several documents without the benefit of a word processor to smooth out the resulting infelicities.4 This view results in a reduction of the tension of the text and consequently constitutes a loss for hermeneutics.
What to read after Intertextuality And the Reading of Midrash?
You can find similar books in the "Read Also" column, or choose other free books by Daniel Boyarin to read onlineMoreLess
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