<HTML>In response to the discussion about critical evaluation of derashot...
As soon as students can understand the following (definitely during
elementary school) , I encourage their teachers to approach the study
of Bible under four headings. TEXT, TEXTURE, CONTEXT, and PRETEXT.
TEXT refers to questions about what the text is (yes, I mean that)
and what it says. What it definitively means or intends to convey is
really somewhat beyond my ability to determine, but we all try. In
truth, I am sometimes more comfortable making claims about what a
text does not say - and given the popularity of manipulating it
beyond what seems reasonable, there is much opportunity to do that -
than what it does. In fact, real and imagined ambiguities are found
in every verse, and it is only through serious training in how to
differentiate between them and how to appreciate the global
interpretative strategies of individual commentators that one can
ever hope to make the student into an intelligent reader of the Bible text
and its classical interpretations.
TEXTURE refers to the text's literary qualities and the discussions of
them.
CONTEXT refers to the historical and cultural background of the text -
what some call the relevant aspects of Ancient Near Eastern Studies,
archaeology, history, and the like.
PRETEXT is the use of the text for things not seemingly intended as the
texts' original purposes.
Once categorized this way, all areas of Bible study become the
subject of critical analysis. The text itself can be evaluated in
the context of ancient history to see where it may interpret reality
rather than simply describe it; and surely the three other areas are
opened up for similar discussion. I cannot tell you if preachers are
likely to accept that their creative responses are more likely than
not to be called PRETEXT, but if one is to examine this material
intelligently and systematically in the context of Bible study, I see
little choice. The only other alternative is to ignore it, and the
results of having this last strategy in place for too long, coupled with
the sad fact that many people are exposed to the Bible primarily
as it is preached not taught, is that many devoted shul goers cannot
differentiate between what a text says and what anyone tells them it
says. Not only does this create friction between the divine and
human messages to which we are exposed in the name of Judaism, it
prevents serious appreciation of the very starting point for
thousands of years of rabbinic derashot and of the creative genius
behind them.</HTML>
