Sárospataki Füzetek 20. (2016)
2016 / 2. szám - ARTICLES / STUDIEN - György Kustár: Ont he Slopes of Sinai - Some Hermeneutical Questions in Light of the Kabbalistic and Historical Critical Exegesis
On the Slopes of Sinai- Some Hermeneutical Questions corresponding to the mouth. And both these are one. Therefore the word teomim (twins), in connection with Jacob and Esau, is written in a defective form, in order to indicate that that Jacob alone is under the sign of this constellation. For Jacob had two months, Nisan and Iyar, as his, and therefore within the symbolism of the twins; while Esau’s months are Tamuz and Ab, and only nine days of Ab, so it can be seen that he is not included in the twins. He separated himself and turned towards impurity, in chaos and desolation. And because Jacob is in the sign of the Twins, the Torah was given to his children in the months of the Twins, being itself “twin”, viz. written and oral; it was given in the third month (Sivan), symbolizing the treble Torah (Law, Prophets, Writings).”6 7 In this lengthy passage a whole set of references are to be found. We have Scripture passages brought into relationship around a common topic that is explained by the aid of sample texts from different parts of the Tanacb.1 But we move several steps further in order to immerse ourselves into the spiritual ream behind the texts, as we are given explanations of astrological constellations. These constellations are in accordance with heavenly lights and powers, and the lights are connected to the Torah by numerical-symbolic identifications. The circular explanation, by moving spirally to a central conclusion, presents ideas by combining citations, grammatical and textual considerations and new doctrinal insights. By floating argumentation, a teaching that is close to the genre of sermon is intended. Using different textual considerations and hermeneutical techniques the texts are expounded with the positive assumption that they enclose8 the meaning implicitly. This process is nevertheless a very creative, sometimes even aggressive process that applies intricate devices and requires a well equipped interpreter.9 As a midrasbic exegesis on the Torah, the Zohar does not necessary spells out what it intends to prove, and as such it demands an active participative understanding on the part of the reader.10 Through the use of these techniques, and this is distinctive characteristic of Zohar that transcends the presuppositions of the midrashic literature, upper gates of knowledge open up and the reader/interpreter enters into a different reality. In the passage cited above the exact same thing happens. The month of the arrival at the Mount Sinai becomes meaningful in its own right as it signifies a constellation 6 Sperling, Harry-SiMON, Maurice-LEVERTOFF, Paul P. (Trans.): The Zohar, London, New York, The Sonico Press, 1984, fol. 78a-78b (Vol. Ill, 232-3). 7 This interpretative method is typical to the midrashim. For definition and samples see Musaph, R. C. -Andriesse: From Torah to Kabbalah, A Basic Introduction to the Writings of Judaism, New York, Oxford University Press, 1982, 50-54., and Neusner, Jacob: Introduction to Rabbinic Literature, New Haven, Yale University Press, 1999,223ff.Tanach refers to the Old Testament. 8 According to Neusner, the act of midrashic interpretation is a complex method that expounds new ideas from the text without the possibility to determine exactly whether we are witnessing exegesis or eisegesis. It depends on where we assume the locus of meaning lays. Neusner: op. cit. 227.ft. 9 Idei speaks about"strong readers''to emphasize the many times aggressive readings imposed on the texts. Cf. Idel: Absorbing Perfections, 18f. 10 Ibid. 2016-2 Sárospataki Füzetek 20. évfolyam 31
