Isaac on Jewish and Christian
Altars: Polemic and Exegesis in Rashi and the Glossa Ordinaria, D. Schoenfeld
(New York, Fordham University Press: 2013) 229.
The two most widely read commentaries
on the Bible in the Jewish and Christian Middle Ages were Rashi
and the Glossa Ordinaria. Both
were composed at roughly the same time, Rashi having
died in 1106 and Gilbert of Auxerre having died in
1135. Both evolved in roughly the same area: northern France/Germany. Both
works went through a long and complicated process of formation and redaction,
with copyists and editors taking what, today, would be a rather free hand in
the transmission of these commentaries. And both served as the basis for
several centuries of study in the yeshivot or in the
cathedral schools of Northern Europe.
Both Rashi
and the Glossa Ordinaria were
composed and edited at a time when biblical exegesis was crucial to both
traditions. Both drew upon earlier learned traditions. Both adopted a variety
of exegetical strategies, with the Glossa Ordinaria even composing an interlinear commentary side
by side with a commentary composed of citations from identified earlier
sources. What could have been the relationship between these two great
commentaries of the early Middle Ages?
Devorah Schoenfeld addresses this question very
forthrightly, using the respective commentaries on the near-sacrifice of Isaac
(the Akeda) as a lens through which to focus her
analysis. Having drawn the parallels listed above, Schoenfeld
makes it clear that there is no question of direct influence. Neither quotes
the other. Rashi did not read Latin and the Hebrew of
the Glossa Ordinaria is
largely drawn from earlier Christian sources, particularly Jerome. Still, the
context and the style would lead one to think that there must be something in
common.
Schoenfeld points to the fact that both Rashi and the Glossa Ordinaria
were written and transmitted during a period of ÒdeterioratingÓ Christian-Jewish
relations. This is, after all, the period of the build up to, and then of the
actual, Crusades which, from the Jewish point of view, meant large
scale murder of the Jews by religiously motivated Christians. The First
Crusade (1096-99) occurred during the life time of both authors, and the Second
(1145-49) and Third Crusades ((1189–1192) during the life
time of their respective copyists, redactors, and commentators. The literature
of the Jews during this period includes the searing chronicles and raging
poetry of the Jews, many of whom chose to commit mass suicide rather than be captured
and tortured by the Christians. For the Jews, martyrdom took the form of ritual
sacrifice of their children, that is, of completed sacrifices of endless
Isaacs, of a living Akeda in which no angel
intervened.
A Jewish and a Christian commentary on
Genesis 22 was, then, not a simple exegetical matter. Who is the hero of the
story? Who is ultimately justified, theologically? Who is the intended
audience? Who is the other (the donkey, the servants, Satan)? Both Jewish and
Christian commentaries to the Akeda were, Schoenfeld proposes, vigorously polemical in intent. As
such, each commentary had to form a coherent narrative of the theology of the Akeda, one that defends oneÕs own tradition and negates the
other.
For the Christians, the Akeda was salvific. It asserted the chosenness
of Christendom. It praised AbrahamÕs obedience to the will of God. It placed
Isaac on the altar like the eucharist.
It foreshadowed the ultimate redemption of humankind in Jerusalem through the
crucifixion of Christ. And it identified the Jews as those who do not believe. For
the Jews, the Akeda was also salvific. It praised
AbrahamÕs overpowering love of God, and it praised IsaacÕs enthusiastic
willingness to be sacrificed, even as it read the Akeda
as a call to martyrdom. It foreshadowed the ultimate redemption through the
restoration of the temple and its sacrifices. And it identified the other as
Òthe nations of the worldÓ and Satan. For both Jewish and Christian tradition,
the near sacrifice of Isaac was a story of redemption through suffering, in the
past and in the present, and an ultimate justification of faith in GodÕs
choosing love (esp. 10, 88-92).
Schoenfeld
artfully sidesteps the issue of ÒliteralÓ commentary and systematically sets
forth her thesis. Chapter One introduces the context and the issues. Chapters
Two and Three are a presentation of the sources and complex transmission of Rashi and the Glossa Ordinaria, respectively. Chapter Four sets forth her
conclusions. Two appendices give a critical edition and translation of the
actual texts. The whole is finished with notes and a bibliography. A very concise, well-informed argument, clearly presented.
This book which argues for a Òtypological readingÓ of the near sacrifice of
Isaac by contemporary but isolated Jewish and Christian sources is a
significant contribution to medieval biblical scholarship.
* RRT 21:4 (Sept. 2014) 527-29.