Association for Jewish studies 2000-2001- 25 by Jay M .Harris

By Jay M .Harris

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230. 30 JON D. LEVENSON But HIeschelalso goes further,movingbeyondthese defensivemoves in forthereliabilityof supportof thepossibilityof revelationto positivearguments the Bible. "'5 In judgment,we arelike dwarfsundertaking Heschel'stheology,our very exerciseof criticaljudgmentupon the prophets thusturnsintoan actof hubris. The attackon the illusionof man'sself-sufficiency,for example,has a basis in logic, and if humanityis not self-sufficientbut dependsupon some higherpower,it againstandsto reasonthatthe higherpowerhas,in one fashion or another,madeknownits characterandwill.

93. " in "Confrontation," 37. 20-21. He servesthe Holy One Blessed be He out of love. Does not manelevatehimselfby laying suprarational, supranatural tefillin?... Does notmanfeel the happinessof an additionalsoulon Shabbat? Does not observingmitzvot constitutean experiencethat sweetensthe bitternessin man'slife, purifyingandredeeminghimfromhis grief,fromhis lonelinessand Indeed,the morethe lawfulcharacteris "deprived" mourning? 38 Here and elsewhere, Soloveitchik describes the delight that the "halakhicman" takes in performingmitzvot, especially those without apparentrhyme or reason.

Org AFFIRMATION RELIGIOUS AND HISTORICALCRITICISM IN HESCHEL'SBIBLICALINTERPRETATION by JOND. It is no wonderthat so manybiblicalscholars avoid the normativetheologicalquestionsaltogetherand contentthemselves with historicaland philologicaldescription(which, of course, presupposes normsof its own). It is also no wonderthat so many religiouspractitioners neglectthe historicalissues and treattheirscripturesas representinga static, uniform,and unvaryingworldview-not surprisingly,the worldviewof their own,postbiblicalaffirmation.

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