By Michael Fishbane
An exploration of key texts representing using 3 specific literary components within the Hebrew Bible: narrative textual content; sermons; prayers and speeches.
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This can be an anthology representing the easiest of the 124 papers provided on the twenty ninth Comparative Drama convention (California nation collage, Northridge). A three-day occasion, the convention drew students from seventy eight universities and schools from world wide. The papers incorporated the following current learn approximately drama in eire, Greece, [England], japanese Europe, Korea, Japan and North the USA.
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This new self-awareness further manifests itself as fear in the face of the prohibiting authority, God, and guilt for one's transgressions. The man hides from both his accuser and himself. When Elohim confronts him, he attempts to dissociate himself from the conseauences of his behavior and so lies to himself. The man further projects his own guilt outward and blames the woman, who in turn blames the serpent. 14-19). 15). ). And the man, who would dominate her, is himself punished with a cursed earth to till in pain ('itxavon)-until death.
The same balance of phrases occurs elsewhere. " Finally, the phrase "all the earth spoke one language," a t the beginning of the selection, is alluded to a t the 36 Narratives and Narrative Cycles end, in the punishment, when God "babbled" the language of mankind "and scattered them.. " The Tower of Babel episode can thus be diagrammed as a symmetrical composition. This was first noticed by Y. Raddai and, with various revisions, can be presented as follows:l5 "In their travels. all the earth spoke one language" "Let us.
By this double exposure, the narrative of Genesis 3 ci-ystallizes a paradox: on the one hand man receives a gracious earth which, by his willfulness, he perverts; on the other hand, that perversion or evil seems inherent in the created world itself, as symbolized by the serpent. This paradox is brought to consciousness by the narrative but is not resolved. These issues of evil, will and choice are reconsidered from a broader interpersonal perspective in Genesis 4. " And she continued to bear: his brother, Abel.
Biblical Text and Texture: A Literary Reading of Selected Texts by Michael Fishbane