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"Unlocking the Torah Text" provides an in-depth journey into the Torah portion through a series of studies on each parsha. Each study opens with a brief summary of the narrative and then presents probing questions designed to strike to the core of the text. These questions are addressed through a review of traditional commentaries spanning the ages, combined with original approaches.Deep philosophical issues and perplexing textual questions are carefully examined and discussed in clear and incisive fashion. The actions and motivations of the patriarchs, matriarchs and other biblical figures are probed with an eye towards determining the lessons to be learned from the lives of these great personalities. Clear distinction is made between pshat straightforward literal meaning and Midrash rabbinical exegesis as both of these approaches to biblical text are carefully defined and applied. Finally, thought-provoking connections are raised between the eternal Torah narrative and critical issues of our time. Each study is thus constructed to encourage continued discussion and study of the Torah narrative.… (more)
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The book is an outline of Vayikra and each topic is broken down into a clear box on what the context of the section will be followed by questions as Rabbi Goldin believes that questioning and challenging the text itself is encouraged. The Rabbi claims to leave no part of the is off limits. The introduction includes the definition of pshat and drash. Goldin writes that pshat is the "straightforward explanations of the text." Whereas, drash considers the writings of the rabbinic community that includes lessons and ideas beyond the literal text. This gives us an understanding of the format of this text.
The book is easy to follow and is not comprehensive but covers many important portions of the text. You will find that all the questions posed have several answers offered and the Rabbi gives the reader some points to ponder. This very important text of God's Laws is very interesting. Where as I read that God's Laws are clear and must be followed as proof as the consequence faced when Aharon's sons did not follow the exact rite as ordained by God. If you believe as Judaism does that the Messiah has not yet come you must follow these Laws as handed down by God. The question I would like to see discussed is how are these rites practiced since the destruction of the Second Temple?
The format is easy to read and flows.Plus the sharing all the different rabbinical commentaries show just how diverse Judaism is; like the many branches of Christianity. Some of the rabbinical commentaries fill in details which the Torah does not mention and therefore tries to add to the Word of God. The oral traditions and text like the Talmud are referenced as if there words carry the same weight as the Torah! The Talmud has two components: the Mishnah (c. 200 AD), the first written compendium of Judaism's Oral Law; and the Gemara (c. 500 AD), a discussion of the Mishnah and related Tannaitic writings that often ventures onto other subjects and expounds broadly on the Tanakh. The positive point of Goldins book is that in his essays he does share all the differing rabbinical commentaries with us and leaves the floor open for a good debate.
"Unlocking the Torah Text: An In-depth Journey into the weekly Parsha: Vayikra" provides an approach the Torah that is quite easy to follow and the differing Rabbinical interpretations show us the debates that must make up today's Judaism. If you have an interest in the Torah and or Judaism this is a good book to read. I feel it cannot help but expand ones understanding of Vayikra.
Vayikra places the text in context and a reasoned consideration of the text is encouraged. First is pshat, the "straightforward explanations of the text," followed by drash which considers the writings of the rabbinic community that includes lessons and ideas beyond the literal text. The reader is then invited to consider the text and its various explanations according to rabbinic expansions and explanations.
The book is reflective but easy to follow for the uninitiated and the pertinent questions posed results in various answers suggested. The work then is not dogmatic but suggestive, and expansionary. The rabbinic traditions and related texts are considered as part of the living tradition of Judaic thought and practice. The Talmud, begun after the destruction of the Temple, consists of the Mishnah (c. 200 AD), the first written compendium of Judaic Oral Law; and the Gemara (c. 500 AD), a discussion of the Mishnah and related Tannaitic writings that more broadly explicates on the Tanakh.
The work is of direct interest for students of biblical and rabbinical literature but it possesses a broader appeal and is accessible for other non-specialists as well. It is arranged well and understandable for a broad audience.
I asked to review this book because I am a religious student and want to learn as much about Judaism as I possibly can. Sadly, in my area we have no local temple so normally my questions are left unanswered. As I started this book I became aware of just how much my knowledge in the Torah is lacking. Thankfully Goldin has done the world and favor with this series as he breaks each section down and offers an insightful and thought provoking tour of their meaning. First we get the section to be studied then Goldin poses a question(s) about it. Next we receive two approaches to the subject: the pshat (literal explanation) then the Midrash (rabbinical explanation). Rounding these two approaches is Goldin’s personal views and “points to ponder”. Here is where I really found myself enjoying the book as Goldin shares personal stories related to the section.
My only complaint is that this book is written for those who are very adept in Hebrew, though to be fair some footnotes are offered. I struggled with some terms even as I looked them up in my dictionary. As much as I enjoyed the book I am not sure I can recommend this to those who have little understanding of the Torah and Hebrew. Over all this is a wonderful book not to be missed by readers who are looking for a better understanding of the Torah. Thank you Rabbi Goldin for this gift.
The "journey" itself follows a very predictable pattern. Each weekly parsha has four major sections: Context, Questions, Approaches, and Points to Ponder. In a book that tries to tackle the complexities of Vayikra, it was a wise and helpful choice to have a structure that can be counted on. Navigating the content of the text was enough of an exercise without having to navigate a complicated setup. That being said, I did have one minor complaint about the the sub-sections, which were marked with capital letters. I wasn't exactly sure what they were supposed to be delineating and how they were related, or not.
The content of the book was accessible but certainly not superficial. Goldin's handle on the Talmud and general midrash and rabbinic literature was intriguing and really shed light on not just the text but also the history of the text. I knew that every time I turned the page I wouldn't simply be getting dry grammatical facts or inane commentary but a vibrant look at the text that was interested in life and not just information. For anyone who would like a very informative but also a very practical "in-depth" reading of Vayikra, this book is highly recommended.
As an academic with considerable experience with
What this book does not do is make the Jewish understanding of this book more open to non-Jews, or provide the sort of historical background into its interpretation that an academic reader is likely to be looking for. If your interest in Scriptural texts is, like mine, an academic one, this volume will not provide the kind of scholarly foundation you are looking for, and will likely frustrate you, as it did me.
If, however, you are seeking a deeper personal religious understanding of Vayikra/Leviticus as an exploration of your Jewish faith, Goldin's work seems readable, sensitive, and engaging. In that case, I think this volume may hold tremendous insight.
On the whole I must say that these are generally very good dvar torahs. They're not as in depth as a serious study on any of the passages he discusses, and his range of opinions and discussions is somewhat limited by space, but they do not suffer too much from it. (Also, perhaps more importantly, this is not a serious academic or halakhic book, so it would be really unfair of me to criticize it for not being something it's not trying to be). True to his Modern Orthodox leanings he relies mostly on the more rational views of the torah, generally glossing over midrashic and aggadic commentaries. I look forward to reading this book again when the annual cycle of torah reading returns to sefer vayikra (the book of leviticus) next year.
In parashah after parashah Rabbi Goldin addresses difficult issues and takes a logical reasoned approach that enlightens and entertains the reader. I highly recommend this series. A must for serious Torah students and an excellent source for divrei Torah! Put this on your bookshelf!
Rabbi Goldin's writing style is clear and organized. He often says a lot by saying a little and is at his best when offering personal anecdotes. Some of his insights are pleasantly surprising and in the end he has taken a often puzzling and dry book of minute rituals and ethical edicts and shown how "each halachic element is an essential component in the tapestry of trust meant to be woven between God and his people" (p. 245).
In addition to the Torah commentary Goldin has also provided a useful biography of each of his sources. This is definitely a welcome addition to anyone's library of biblical commentary.
We found this book on the sidra enjoyable and understandable. It's a very valuable addition to our collection of parsha books and we hope to add the others in the series to our library.
The book is fully footnoted, and an appendix includes brief information on the sources from Abravanel to Zohar.
The author is well-versed in the Jewish history of interpretation of Leviticus; he provides a lot of evidence from rabbinic authors throughout the ages regarding the questions he discusses. The author's own insights and applications also have great value.
The book is clearly geared toward an observant Jewish audience. The material is subdivided on the basis of the traditional Jewish divisions of the text. The author constantly uses transliterated Hebrew throughout the work (although he does explain many of the lesser known terms). The book is set in an easily read type, however, and there is a helpful list of sources at the end that describes many of the people mentioned in the analysis. Nevertheless, a reader who is unfamiliar with Hebrew and/or Jewish customs will find this book extremely difficult to understand.
Nevertheless, for the observant Jew or one who is interested in the history of interpretation of Leviticus and has some familiarity with Hebrew/Jewish tradition, the book provides a lot of excellent and honest wrestling with what can be understood from Leviticus and how it should be understood in the twenty-first century. For those engaging in deep study of Leviticus the book is worthwhile.
Many
Recognizing laws must be kept, Goldin suggests ways of understanding them. He acknowledges we will never understand fully the mind of God, but we should tussle with the text and look to how people in the past, many of them great rabbis, tussled with them.
The style of the presentation is for Goldin to give a brief introduction to a section Vayikra, starting of with a Parsha summary. Then a context is given for the passages that are read in the particular week. Questions are thrown out. Goldin then lays out 4-5 approaches to these questions and concerns. He finishes with 'Points to Ponder'. No solutions are given. No one wants the text to become finished and all dried out.
If you are willing to take some time with this book, you will be coming into an alternate understanding of God through all the mystery of our existence here on earth.
[rate: 4 of 5]
This book is the third volume of a growing Jewish commentary set by the author, Shmuel Goldin. This volume
Disclaimers are an intrusion, but necessary part of any book review; and here is mine. I come to this reading and review as a conservative Southern Baptist pastor, and not as an unobjective reader or Jewish observant. I still found certain points in common between us.
I am glad to see several things in Rav Goldin’s writing. First, he wrote as a Rabbi in his congregation, both locally and within his Congregation; this makes it useful to me as a preacher. Second, he held a high view of Torah’s authority as having Divine authorship; he perceived Torah as truth with real events “that happened to real people,” and their stories “are not fables.” This was a welcome discovery in his stated approach and a welcome observation in his writing. Third, “No part of the text or is contents are off-limits to our search.” Rav Goldin allowed the text to carry its own argument. And, finally, he dealt with the straightforward explanation of the text, and also with the commentaries on the text. Because of his approach to the text, there is a common conservatism that obviates the need to reprove the author for dealing falsely with the Word of God.
The book used a series of Hebraisms in its text without explanation: Vayikra, korbanot, Bereishit, Avraham, Yitzchak, and Yakkov, pshat, smicha, and others. I was able to get a general meaning of these names and words from the context, others were revealed from dictionaries. This indicated to me that although the book was written in English, it was written for an audience educated in Judaism, but not the Hebrew language. The only Hebrew was in the chapter titles, the rest of the Yiddish and Hebrew words were transliterated into English.
Rav Goldin’s dealing with the difficulty of the text at even the sentence level was worthy of a scholar. He addressed singulars and plurals, and redundancy of the wording in the text as he dealt with the meaning of the words and the context they formed. The effect of the wording on the meaning of the text was thus demonstrated.
Each chapter had portions titled as Context, Questions, Approaches, and Points to Ponder. Each chapter also had interesting titles that drew the reader into the text to interact with it, “The Anatomy of a Sentence,” “Only a Mistake?,” “The Leadership Quandary,” and so forth. The author related a personal story in the “Points to Ponder” closing of the first chapter that was revealing of his view of and relationship to Christians. In telling about a meeting with a group of Korean Christian pastors many years ago, he referred to them as Fundamentalist Christian pastors, implying that he is not a Fundamentalist Jew. Rav Goldin acknowledged Judaism’s fundamental problem, but did not answer it: the loss of the sacrificial system with the destruction of the Temple in 70 AD. Rav Goldin correctly stated the doctrinal position of the pastors as the atoning plenary substitutionary sacrifice of Jesus (though he did not use those words), but dismissed their answers to his problem by directing them to the educational and symbolic nature of the sacrificial system. Still, he did acknowledge that the restoration of the Temple and the sacrificial system as central in many of the prayers of his Congregation(s). He then wondered if the members of his synagogue would have been able to answer the pastor’s questions.
The author included twenty-nine pages of “Sources,” in which he explains who the authorities he cited were and their contribution to the work. There was also a nine page index to the text which allows the reader to locate topics across the chapters. There was not, however, a traditional scholarly bibliography, or end notes, or footnotes. If there were one thing I could recommend to the author, it would be these scholarly tools. Not as important, but a welcome addition, would be the addition of a readers ribbon so readers could easily mark where they left off reading.
I hope to secure the first two volumes written by Rabbi Shmuel Goldin for myself, they will be valuable additions to my personal pastoral library.