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The Exegesis of Bahya Ben Asher for Gen. 15:7
In: European Journal of Jewish StudiesBahya Ben Asher ibn Halawa (1255–1340) is one of Spain’s renowned exegetes. His interpretation of the Torah was published in many editions and quoted by later commentators, so that his oeuvre became widely disseminated and highly influential. What makes his commentary unique is his innovation of combining it with traditions he was familiar with, including many legends. In his interpretation of Genesis 15:7, he takes an original approach, incorporating a medieval legend about our forefather Abraham that was generally quoted in non-canonic literary compositions. In this way, he contributed to the legend’s acceptance in the mainstream exegetical canon, while at the same time developing its exegetic potential even further.
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2
See, for example: Adele Berlin, Poetics and Interpretation of Biblical Narrative (Sheffield: The Almond Press, 1983); Meir Sternberg, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading (Bloomington, in: Indiana University Press, 1985); Jan P. Fokkelman, Reading Biblical Narrative: An Introduction Guide, trans. by Ineke Smit (Leiden: Deo Publishing, 1999).
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7
See Shubert (Shlomo) Spero, “Abraham’s Ten Trials: Tests of Strength or Learning Experiences?,” Jewish Bible Quarterly 28(2) (2000): 73–79; Scott B. Noegel, “Abraham’s Ten Trials and a Biblical Numerical Convention,” Jewish Bible Quarterly 31(2) (2003): 73–83; Terence E. Fretheim, Abraham: Trials of Family and Faith (Columbia: University of South Carolina Press, 2007).
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8
Mishna, Abot, 5:3; Jacob Neusner (trans.), The Mishnah: A New Translation (New Haven and London: Yale University Press, 1988), 685.
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10
See Vered Tohar, Abraham in the Furnace of Fire: A Rebel in a Pagan World (Ramat Gan: Bar-Ilan University Press, 2010), 21–26 [Hebrew].
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11
Ibid., 141.
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12
Haviva Pedaya, Nahmanides: Cyclic Time and Holy Text (Tel Aviv: Am Oved, 2003), 102–103, 116, n. 28.
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13
Chavel, Beiʾur ʿal haTorah, 9. This is considered to be the definitive scholarly edition of this work. See also David Goldstein, “The Citations of Judah Ben Solomon ha-Cohen in the Commentary to Genesis of Rabbenu Bahya ben Asher,” Journal of Jewish Studies 26 (1975): 106.
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16
See Ephraim Gottlieb, The Kabbalah in the Writings of R. Bahya ben Asher ibn Khaliava (Jerusalem: Kiriyat Sefer, 1970), 9–10.
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42
Ephraim Urbach, The Tosaphots: Their History, Writings and Methods (Jerusalem: Bialik Institute, 1955), vol. 1, 17 ff. See also Abraham Grossman, The Early Sages of France: Their Lives, Leadership and Works (Jerusalem: Magnes Press, 2000).
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The Exegesis of Bahya Ben Asher for Gen. 15:7
In: European Journal of Jewish StudiesBahya Ben Asher ibn Halawa (1255–1340) is one of Spain’s renowned exegetes. His interpretation of the Torah was published in many editions and quoted by later commentators, so that his oeuvre became widely disseminated and highly influential. What makes his commentary unique is his innovation of combining it with traditions he was familiar with, including many legends. In his interpretation of Genesis 15:7, he takes an original approach, incorporating a medieval legend about our forefather Abraham that was generally quoted in non-canonic literary compositions. In this way, he contributed to the legend’s acceptance in the mainstream exegetical canon, while at the same time developing its exegetic potential even further.
| All Time | Past Year | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 729 | 127 | 21 |
| Full Text Views | 222 | 3 | 1 |
| PDF Views & Downloads | 28 | 9 | 2 |