Non-biblical Tonalities

2020 ◽  
pp. 15-92
Author(s):  
Assaf Shelleg

Chapter 1 revolves around Josef Tal’s 1955 opera Saul at Ein-Dor, whose libretto is word-for-word the narrative given in 1 Samuel 28. Through this opera the chapter examines the actualization of the Bible in Hebrew culture and its promotion of territorial nationalism, as well as the artistic formulations that contested the literalist way Zionists had selectively appropriated the Bible. Under the purview of what Anita Shapira terms “biblical literalism” and Jean-Christophe Attias calls “Zionist biblocentrism,” the literal reading of selected texts facilitated a national allegory that actualized tropes of return, of redemption, and of territorial expansionism. To understand the cultural networks activated by such readings, the chapter studies the works of Ben-Haim, Orgad, Boskovich, and additional works by Tal. A parallel discussion on the portrayals of King Saul in modern Hebrew poetry complements the entire narrative, and a thorough analysis of the post-tonal devices in Tal’s opera concludes the chapter.

Author(s):  
Miryam Segal

Hayim Nahman Bialik was one of the most influential and widely-read Hebrew poets of the twentieth century. He revitalized modern Hebrew poetry with his romantic tropes, intense introspection, allusive irony and modernist treatment of language. Together with Shaul Tchernichovsky, his peer in the literary revival of the turn of the century, Bialik re-invented the sound of Hebrew poetry by introducing accentual-syllabic meter to Hebrew. Bialik was born into a religious and very poor family, and engaged with the Jewish textual tradition even after leaving behind, first, his Hasidic upbringing, and then the more rationalist and intellectual but ultimately unsatisfying world of the famous Volozhin yeshiva. Bialik spent the better part of three very productive decades in Odessa, the capital of the literary revival in which he was received as a young literary talent, then as national poet and one of the foremost Hebrew writers. He wrote lyric poetry, long poems, poems in the form of folk-song lyrics, children’s poetry and essay, and was an important figure in Hebrew publishing, with a particular interest in preserving the ‘Jewish Bookcase’ of classic works for secular Hebrew culture.


AJS Review ◽  
2005 ◽  
Vol 29 (1) ◽  
pp. 179-181
Author(s):  
Chanita Goodblatt

In his epilogue to The Politics of Canonicity, Michael Gluzman has aptly delineated the parameters of this book, by writing that it “originates from the American debate on canon formation and cultural wars that predominated academic discourse during my years at University of California, Berkeley” (p. 181). This statement firmly sets its author within a critical context that auspiciously brings a wider literary discourse, such as that sustained by Chana Kronfeld and Hannan Hever, into the realm of modern Hebrew poetry. In particular, The Politics of Canonicity is identified by its publication in the series entitled Contraversions: Jews and Other Differences, which has a primary interest in the ongoing redefinition of Jewish identity and culture, specifically involving issues of gender, modernity, and politics. The Politics of Canonicity is effectively divided into two parts. In the first, comprising Chapters 1 and 2, Gluzman provides the intellectual and historical context for the interwoven formation of national identity and the literary canon in modern Hebrew literature. In particular, in Chapter 1 he relates the story of the 1896–1897 debate between Ahad Ha'am and Mikha Yosef Berdichevsky, arguing that it produced a dominant and regulative paradigm of Hebrew literature that integrates the private and public, the aesthetic and the national. In the second chapter, Gluzman discusses the way in which Hebrew modernism created a counterpoint to international modernism's glorification of exile. He discusses a full range of premodernist and modernist Hebrew poets—Shaul Tchernichovsky, Avigdor Hameiri, Avraham Shlonsky, Noach Stern, and Leah Goldberg—in order to underline their resistance to “the idea of exile as a literary privilege or as an inherently Jewish vocation” (p. 37), a resistance which Gluzman determines as calling into question “the critical tendency to read modernist practices as essentially antinationalist” (p. 37).


AJS Review ◽  
2004 ◽  
Vol 28 (1) ◽  
pp. 157-171
Author(s):  
Malka Shaked

From its inception in the Enlightenment to this day, modern Hebrew poetry conveys a deep connection to the Bible that manifests itself in a variety of ways. An in-depth understanding of this connection—including its various expressions in content and language, its causes, its purposes, and its manifestations in all the literary genres, in each generation and for each individual writer—would require extensive research that could profitably occupy a large number of scholars. Nonetheless, even with the limited research that I have conducted, focusing on the place of the Bible in Hebrew poetry from the generation of national renaissance to the present time, the substantial anthology of poems that I am preparing for this purpose demonstrate clearly that modern Hebrew poetry constantly returns to the Bible, and that the Bible's oft-lamented decline in stature in Israeli society is nowhere to be seen.


Author(s):  
Michal Ben-Horin

Literature and music have a long entwined history. Since antiquity, music and poetry (a crystalized form of “literature” or the “poetic”) have been regarded as “twin sisters,” constituting a productive source of creation and inspiration. In the Romantic era (especially German Romanticism) this affinity reached one of its peaks, as demonstrated in the emergence of symbiotic musical-poetic forms and modes of aesthetic expression. From the perspective of cultural history, however, the scope of this relationship is even wider and can be traced back to the overlap between language and music. The compatibility of music and poetry has produced a range of scholarship elaborated in various traditions of knowledge and research disciplines, including semiotics, poetics, aesthetics, musicology, cultural studies, and critical theory. It is well known that sound is a central component of both musical and verbal sign systems. What happens to this sound, however, when we read a story? Moreover, whereas the connection between sounds and poems seems obvious, as shown in the field of research called prosody, which explores various phenomena such as rhythm and alliteration, metric and intonation, the connection between sounds and prose fiction is less obvious. This article focuses on a body of works—theoretical, methodological, and textual—dedicated to the exploration of literature and music relationships in general, in order to understand the relationship between Hebrew literature (including poetry, but mainly prose fiction) and music in particular. Compared to other national literatures such as French, English, and above all German, the scholarly study of Hebrew literature and music is relatively young. Central domains of this study are the employment of sound and acoustic components (i.e., prosody), the incorporation of musical intertexts (i.e., texts that are connected to the realm of music, such as musical terminology, descriptions of music playing, allusions to musical repertoire and themes), and the shaping of analogies between musical forms and narrative structures (i.e., the sonata form or the counterpoint). Hebrew literature also has a history, of course, from the Bible and other ancient texts, to medieval Hebrew poetry, and up to modern Hebrew and contemporary Israeli literature. Viewing these poetic traditions through the specific lens of language/literature and music relationships, an emerging field of study dealing with representations of music in modern Hebrew and Israeli prose fiction will be discussed, alongside scholarship on the relationship between Hebrew poetry and music.


Author(s):  
Scott Mandelbrote

Scepticism and loyalty represent the poles of van Dale’s career. Two contexts have been mentioned as relevant here: the seventeenth-century attack on magic and superstition, and the circles of friendship that created a contemporary Republic of Letters. This chapter evaluates both contexts, as well as others that may throw light on his relatively neglected attitude to the text of the Bible. It brings into focus two important intellectual episodes: his treatment of the account of the Witch of Endor (1 Samuel 28:3–25), and his engagement with Hellenistic sources relating to the text of the Old Testament, especially to the miraculous composition of the Septuagint. These issues brought van Dale to ask questions about God’s Word. The chapter explores the limits of his scepticism, the extent of his scholarship, and the role of friendship and isolation in his development. Finally, it draws attention to his place in contemporary Mennonite debates.


Author(s):  
Jetze Touber

Chapter 1 homes in on Spinoza as a Bible critic. Based on existing historiography, it parses the main relevant historical contexts in which Spinoza came to articulate his analysis of the Bible: the Sephardi community of Amsterdam, freethinking philosophers, and the Reformed Church. It concludes with a detailed examination of the Tractatus theologico-politicus, Spinoza’s major work of biblical criticism. Along the way I highlight themes for which Spinoza appealed to the biblical texts themselves: the textual unity of the Bible, and the biblical concepts of prophecy, divine election, and religious laws. The focus is on the biblical arguments for these propositions, and the philological choices that Spinoza made that enabled him to appeal to those specific biblical texts. This first chapter lays the foundation for the remainder of the book, which examines issues of biblical philology and interpretation discussed among the Dutch Reformed contemporaries of Spinoza.


1982 ◽  
Vol 56 (1) ◽  
pp. 173
Author(s):  
Gila Ramras-Rauch ◽  
Bernhard Frank
Keyword(s):  

2018 ◽  
pp. 20-49
Author(s):  
Mark I. Wallace

Chapter 1 begins with the song of the wood thrush and then focuses on divine animals in the Bible. It examines the Gospels’ “pigeon God” in which the Spirit-bird alights on Jesus at the time of his baptism, signaling the unity of all things: divine life and birdlife, divinity and animality, spirit and flesh. And it argues that the Bible’s seeming prohibitions against animal deities is vitiated by Moses’ and Jesus’ ophidian shamanism that privileges snake-totemism as a source of salvation in Numbers and John, respectively. It examines intimations of “Christian animism”—the belief that all things, including so-called inanimate objects, are alive with sacred presence—in George E. “Tink” Taylor, Lynn White Jr., and the Martyrdom of Polycarp, a second-century CE avian spirit possession narrative. It concludes that insofar as the Spirit is ornithomorphic, it behooves us to care for the natural world as the site of God’s daily presence.


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