The Commentator

When asked to think of today’s giants of Tanakh study, the names that come to mind, by virtue of my limited exposure and the large influence of the seminary culture on my world of Torah learning, are Menachem Leibtag and Shani Taragin.  These two dynamic figures have had a dramatic effect on the learning style of many young North American students today, through their multiple teaching positions in post high school yeshiva programs, and the popularity of Rabbi Leibtag’s online Tanakh Study Centerⁱ. 

If forced to characterize their methodology in a few words, I would use descriptions such as “thematic” and “literary.”  While each of these terms deserves to be individually elaborated on in a complete article, I will explain them briefly for the purpose of this article.  The term “thematic” connotes the ability to locate repeated motifs and ideas throughout individual units, sefarim or Tanakh as a whole.  The term “literary” refers to the emphasis placed on the style of writing with which episodes and ideas are recorded in Tanakh.  For example, if a single prophet is credited with the authorship of two books of Tanakh, it is useful to take note of the similarities and/or differences between the presentations of the two.   Then one may ask questions about the purpose of presenting different topics using different literary styles.  One example that illustrates both the “thematic” and “literary” nature of this approach can be found in the discussion of the commonalities between the story of Yosef ‘s sale and Megilat Estherⁱⁱ.  An astute reader of Tanakh would notice the numerous thematic and linguistic similarities between the two accounts.  From the literary similarities observed, the reader can draw conclusions about both stories utilizing observations from one text to shed light on the other.  These two fundamental textual skills enable the reader to critically analyze sections and stories individually as well as facilitate comparison between them.

Another example of how this methodology uses thematic and close text analysis is illustrated in a shiur on parshat Chaye Sarah found on Rabbi Liebtag’s website.  The topic he discusses is Avraham’s seemingly peculiar demand that Yitzh?ak marry someone specifically from the family of his brother Nah?or.  The focus of the shiur is on the (often neglected) genealogy lists in Bereshit and how each “toldot” list symbolizes God’s decision to reject one line of descent and instead choose those whose genealogy is recorded.  Rabbi Leibtag uses a peshat based analysis and comparison of these lists, supplemented by the explanations of the commentators, to eventually arrive at a thematic idea about the nature of becoming a “chosen” family in Bereshit.  Nah?or’s household is labeled as “chosen” since he was a descendent of the “chosen” genealogy of Terah?.  Avraham wanted to compliment his “chosen” family by selecting a daughter-in-law from another “chosen” family.  In summary, Rabbi Leibtag begins with a sharp analysis of the text, uses commentators as explanatory aids (thereby demonstrating that his vast knowledge of the classic commentaries is a strong foundation for his own innovative explanations) and arrives at a relevant, text-based, thematic idea to explain the initial quandary.  While the notion of thematic explanations is not new to the world of Tanakh study, the emphasis on the text itself and the coherent way in which he both physically and metaphorically maps out the text, is what contributes to his success with the modern reader. 

The traditional medium sized Koren Tanakh , first printed in the early 1960s, seen on the desks of almost every student of these teachers has become a symbol of this thematic and literary style.  This Israeli edition of the Tanakh, as well as other similar editions, easily allows the reader to flip through the text and compare different sections, while also having the words themselves clear and readily available for close analysis.  In my personal learning, I find that the layout of this edition gives me a panoramic view of the text.  For instance, in parshat Va-era the story of Akedat Yitsh?ak begins with the words, “achar ha-divarim ha-eleh”- loosely translated as “after these matters” - which many medieval commentators explain as a text clue signaling one to look at the preceding story or storiesⁱⁱⁱ.    In a classic edition of the Chumash, one would have to flip back many pages to gain an overview of the previous events, but the advantage of a Tanakh without the commentators on the bottom of the page and the layout of the Koren edition, is that one need not turn more than a single page to glimpse at the previous stories.  The text is easily accessible and visible for both close and thematic analysis.  The often seen Koren Tanakh, scribbled with pencil marks, color pencil schemas and copious notes in its margin, is not another example of “shtick”, another accoutrement that yeshiva students have added to their lives, but a genuine reflection of Tanakh well-studied.

However, it is easy to forget that the modern face of Tanakh study and analysis did not begin with Rabbi Leibtag and Shani Taragin.  The original pronouncement of a new age of Tanakh study was made by teachers affiliated with Machon Herzog like Rav Mordechai Breuer and Rav Yoel Ben Nun.  Machon Herzog, Yeshivat Har Etzion’s affiliate teacher’s college, which dedicates most of its energies to advancing Tanakh study, publishes a well-known Hebrew journal called Megadim.  “The title of the journal Megadim is from a verse in Shir haShirim: ‘When the plants are blooming and the lover anticipates taking his loved one.’  The Midrash interprets the verse as referring to the time of the Messiah when the scholars and Rabbis engage in new textual study in order to accept upon themselves the kingdom of God.  These verses and the Midrash are cited and highlighted on the front cover of the journal.  There is a passion inspiring these writings, a belief that with the Jewish people’s return to the land of Israel we have begun a new era that ought to be reflected in Torah study.^iv”

                This school of modern Torani scholars in many ways aims to reconcile challenging secular Biblical scholarship with the traditional view of a Divinely given Torah.  The result has been a new age of dynamic and ingenious commentary on Tanakh, aided not the least by Mosad HaRav Kook’s Daat Mikra series.  While each Torah scholar has his or her own distinct approach for handling the challenges of modern scholarship (distinctions which at times causes tension between them), all cope with the struggle of preserving traditional interpretations while offering refreshing and resourceful new readings of the timeless chapters in Tanakh.  These scholars have also utilized the fact that with the revival of the Hebrew language, the text itself is more accessible and inviting to a nuanced literary analysis. Beyond this, we live in a time when much of Tanakh has come to life; when we can walk on the trails of the avot detailed in Breshit and beyond; when the prophesy of Zechariya^v has come true and Yerushalayim is once again a city filled with young children playing in her streets, where the elderly can watch tenderly from the sidelines.  The belief of these modern Tanakh scholars is that the Tanakh learning which echoes in the halls of today’s batei midrash must appropriately compliment the unique period of history in which we find ourselves. 

Finally, I would like to share some personal reflections on the significance of this methodology.  What I view as the most valuable contribution of this modern method of study is the palpable life it brings to Tanakh.  The term Torat H?ayim is often loosely thrown around in conversation, but this method, which has produced modern, text-sensitive original explanations of the Tanakh, has infused a new breath into Tanakh study.  This past summer I had the privilege to study Shir Hashirim with Shani Taragin.  Until that point in my life, I don’t think I had ever been so deeply engaged with a text.  During those shiurim, I had a profound religious experience feeling that this story was my story, both on the peshat and derash levels.  The focus on both the complexities of the difficult text and the timeless thematic ideas embedded in Shlomo’s words, enabled me to connect with a section of Tanakh in a way I had never before experienced.  This new age of study that we are living in has revived the notion of a Torat H?ayim.  Students viscerally feel that the Tanakh breathes, weeps, laughs and rejoices along with them, and in a period of history when the spoken language of Israel is sprinkled with Torah references, it is no wonder that this development of study has emerged from the place it all began.

Jaimie Fogel is a Senior in SCW, majoring in Judaic Studies and Creative Writing  

ⁱ http://www.tanach.org/

ⁱⁱ See the introduction of Amos Hakham to Megillat Esther in Da-at Mikrah: H?amesh Megillot page 12. 

ⁱⁱⁱ For example see Rashbam’s comments on chapter 22 verse 1. 

^iv R.  Meir Ekstein.  “Rabbi Mordechai Breuer and Modern Orthodox Biblical Commentary.”  Tradition 33:3 (Spring 1999).  p.  15.

^v Zechariya 8:4-5

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