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Shadal on Exodus: Samuel David Luzzatto's Interpretation of the Book of Shemot, by Samuel David Luzzatto
PDF Download Shadal on Exodus: Samuel David Luzzatto's Interpretation of the Book of Shemot, by Samuel David Luzzatto
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Samuel David Luzzatto (1800-1865), known by his Hebrew acronym Shadal, was the leading Italian Jewish scholar of the 19th century. A linguist, educator, and religious thinker, he devoted his talents above all to the interpretation of the Bible. As a master of Hebrew grammar and usage, he focused on the plain meaning of the text. Although he was a devout believer in the divinity, unity, and antiquity of the Torah, Shadal approached the text in a remarkably free spirit of inquiry, drawing upon a wide variety of sources, ancient and contemporary, Jewish and non-Jewish. As a result, his interpretations may strike even the modern reader as fresh and novel. Among the highlights of Shadal’s Exodus (Shemot) commentary are his view of the Ten Plagues as nature-based phenomena that nevertheless contained supranatural qualities, his discerning literary analysis of the Song of the Sea, and his daring willingness—despite his acceptance of rabbinic halakhah in practice—to look behind the Rabbis’ interpretation of the book’s legal sections and examine their literal meanings. Shadal’s treatment of Exodus, as well as the other books of the Torah, consisted of his Italian translation of the text and his Hebrew-language commentary. Here, for the first time, is an all-English version of both the text translation and the unabridged commentary, the first complete edition of Shadal’s Exodus since its original publication in 1872. The translator-editor has supplied explanatory notes and a list identifying the sources cited.
- Sales Rank: #1608743 in Books
- Published on: 2015-12-10
- Original language: English
- Dimensions: 9.00" h x 1.31" w x 6.00" l,
- Binding: Paperback
- 524 pages
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2 of 2 people found the following review helpful.
Fascinating views about the Torah
By Israel Drazin
Samuel David Luzzatto (1800-1865), known as Shadal, was a brilliant Orthodox Jewish scholar, who was the great-grandnephew of the equally famous Moses Hayyim Luzzatto (1707-1747) who was the author of Mesillat Yesharim. He was a devout believer in the divinity, unity, and antiquity of the Torah, but he read the Torah with an open mind and drew interpretations from many sources, Jewish and non-Jewish, ancient and modern, and always focused on the plain simple meaning of the text, as he understood its peshat.
Shadal disliked Maimonides and philosophy, and preferred the commentary of Rashi, but not Rashi’s midrashic interpretations. He recognized that while he considered himself Orthodox, he was not “so according to the ideas of the majority of the ‘kosher’ Jews.” He rejected source criticism and emendation of the Bible text advocated by contemporary Bible critics. In view of this and in view of his rational interpretations, which we will see below, it is strange that he disliked Maimonides. It is possible, and this is one of the many fascinating questions that this scholar raises in the minds of readers, that he was convinced that Maimonides had gone too far and that he rejected the divinity of the Torah.
Shadal was not averse to offering rational interpretations of halakhah, the Torah’s commands that differed from and even opposed what halakhah demanded, but he insisted that despite his interpretations, the halakhah was controlling in practice.
Daniel A. Klein’s translation and editing of this book is easy to read. Klein gives readers an extensive twenty-page introduction, which is full of interesting and informative material. The book, as I mentioned previously, prompts readers to think about their own interpretations and, if they disagree with Shadal, why they do so; and this is good. Among mush else:
• Shadal describes his view that God is present and involved in human affairs, performs miracles, but always includes the ways of nature in the miracles. For example, the ten plagues were natural events that occurred from time to time in Egypt, but God made them happen in a single year (Exodus 7:20).
• It is impossible that the Israelites entered Egypt as only 70 people, and left Egypt after 210-year numbering well over 600,000. They must have been in Egypt for some 400 years and the list of names were not consecutive generations, but there were other generations that are not listed between them (Exodus 6:20 and 12:40).
• The Israelites during the ancient period, like people of other nations, were very superstitious, and the purpose of the collection of a silver half-shekel for the Tabernacle was to alieve their fear of the “evil eye” (Exodus 30:12).
• Mount Sinai is called the mountain of God, not because it was holy, but because the Decalogue will be revealed there (Exodus 3:1).
• The alien people who accompanied the Israelites when they exited Egypt were probably Egyptians who were married to Israelites and the flocks and herds that joined the exodus most likely belonged to them (Exodus 12:38).
• All of the Israelites heard all of the commands in the Decalogue because of a special miraculous voice that God created for this purpose (Exodus 20:1) or by means of a vision (Exodus 24:10).
• Shadal recognized that the ancient Israelites were convinced that children are punished for the misdeeds of their parents, as indicated in Exodus 20:5, 34:7, Deuteronomy 5:9, Lamentations 5:7; but this view was changed in Jeremiah 31:28, Ezekiel 18:2, and Babylonian Talmud Berakhot 7a.
• He recognized that Jewish tradition states that God has thirteen attributes (Exodus 34:6, Babylonian Talmud Rosh Hashanah 17b) but notes that there is no consensus what they are. In fact, he lists a dozen different listings of the thirteen, and could have listed more.
Two of Shadal’s views are especially interesting and may bother what Shadal called “kosher Jews.” These were his idea that the rabbis changed the law concerning women’s obligation to observe certain commandments and his idea that the Oral Law, also called Oral Torah, is comprised of commands developed by the rabbis.
The Oral Law:
Shadal does not accept the view of what he called “kosher Jews” that the Oral Law, also called the Oral Torah,” was given to Moses at Sinai or at any place or time. He recognizes that the Oral Law is comprised of rabbinic enactments. But he contends that the Torah itself orders, or permits, the rabbis to make changes, add rules, and delete what God decreed. The Torah states in Deuteronomy 17:11 that the Israelites should obey the decisions of the legal authorities of their time and “not stray to the right or to the left from the decision that they communicate to you.”
Shadal states that the rabbis made the changes due deep wisdom, fear of God, and love of humanity, to alleviate social conditions, or to set up restrictive “fences’ around the law to assure that the law itself would not be violated.
The rabbis use two terms medioraita, “from the Torah,” and miderabbanan, “from the rabbis,” to classify the origin of laws. These terms should not be taken literally. A law is often called mideoraita even though it is clearly not mentioned in the Torah, because the rabbis found an asmmakhta, a peg upon which they could hang their decree.
It is likely that Shadal felt that the rabbis did not consider their calling rabbinical enactments “biblical,” because they were convinced that what they enacted was in the spirit of the Torah, that the rules were wise and helpful, the new post-temple era required them, they did not tell the people to ignore the plain meaning of the text, and Deuteronomy 17:11 not only allowed them to do so, but encouraged them by telling the people to follow the decisions made during their life time.
The exemption given to women regarding certain positive commandments
Shadal noted that there is no distinction made in the Torah regarding the observance of Torah commands; women are obligated to observe them the same as men. Yet the rabbis in post-biblical times decreed that women are not obligated to observe Torah positive commands that are time-bound, such as dwelling in a sukkah and using the four species on the holiday of Sukkot, or wearing Tefillin, since the observances are positive commands that occurs at a specific time and is not always obligatory.
Shadal supposed that when the Torah was revealed, women were treated fairly. But during the rabbinical period the rabbis noted that women were no longer treated as they should and were obliged to do much work in their families. So the rabbis, Shadal claims, having compassion upon women, lessened their religious burden by allowing them to ignore many biblical positive commands.
In view of Shadal’s strongly-held conviction that the Torah and its commands are from God, his rationale raises the question how he could have believed that the rabbis not only had the power to develop new laws, but even to annul what he, Shadal, felt God desired. Although he disliked Maimonides, this idea that Jews can change even positive commandments is what Maimonides taught in his Guide of the Perplexed 3:32.
0 of 0 people found the following review helpful.
A must have for any serious scholar
By Marc Sommer
I’m thinking of a Jewish thinker who showed -some would say, tried to show- that the Torah and Greek philosophy could be reconciled. He lived in Egypt and interacted with the leader of his country. While many would assume I am thinking of the Rambam, I am actually thinking of Philo of Alexandria, who lived more than a millennia before the Rambam, and who, despite being less well-known to many Jews of today, wrote many works where he attempted to show that following the Torah could be reconciled with the prevailing ideas of his time, in a manner that would not be repeated until the time of Rav Saadiah Gaon and the Rambam.
While there are many reasons why Philo and his thought are not known to many Jews who are familiar with Jewish philosophy, among the main reasons are that Philo’s works were written in Greek, and that his ideas are spread out in many different texts. In Torah from Alexandria- Philo as Biblical Commentator, Rabbi Michael Leo Samuel has eliminated those challenges, and offers many in the Jewish world their first opportunity to study Philo’s ideas. In this work, published by Kodesh Press, Samuel has collected Philo’s thoughts from his many works and organized them according to the books of the Torah. To date, three volumes have been released, covering Bereishis, Shemos, and Vayikra.
While this format has the advantage of creating an easier entry point for the non-expert to study Philo’s thought, it is far from the only advantage to this new and creative work. Samuel begins with a fascinating introduction which includes biographical information about Philo, his general philosophical approach, reasons why Philo was not studied by the rabbinic sages of the Talmud and the Middle-Ages, and much more. In the main text he includes Philo’s thoughts on each verse, with footnotes which list the original source of each idea. There are also notes interspersed within the text which show places where Philo suggested ideas similar to those of the Chachmei HaShas, the Zohar, Rishonim, Achronim, and more. I found the parallels to ma’amrei Chazal particularly fascinating, as it is not clear whether Philo actually spoke Hebrew, or whether he interacted with the great rabbinic sages of his time. To cite just a few fascinating examples:
Philo offers what, at first, appears to be a fanciful explanation of the ישראל suggesting that it combines the words איש ראה א-ל, the man who “saw” God. However, this same explanation is suggested in Seder Eliyahu Rabbah
Another example, found in this week’s parasha, for the plague of ערב, commonly understood as wild animals, is explained by Philo as a type of fly. A similar idea is suggested by Rebbe Akiva in Shemos Rabbah.
When it comes to the Mishkan, Philo suggests that the commandment to build the Mishkan came before the sin of the Cheit HaEigel, and offers an explanation that is quite similar to that later offered by the Ramban, suggesting that the Mishkan was a portable Har Sinai.
While I can not confirm that the translations are accurate, being that Greek is, well, Greek to me (I’m sorry, couldn’t resist), Samuel’s scholarship and breadth of knowledge leads me to believe that he has done a careful job in this area as well.
Torah from Alexandria will be of great benefit to anyone who is curious about Philo’s thought, those who are interested in Jewish philosophy (a comparison with the Rambam would be an interesting endeavor), or for the person who is looking for a new and unique way to study the Torah. Once again, Alec Goldstein of Kodesh Press is to be commended for making a quality work of Torah scholarship available to the English-speaking world.
0 of 0 people found the following review helpful.
Five Stars
By ronald bradshaw
wonderful!! thanx.
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