By Itzhak Benyamini
In this e-book Itzhak Benyamini offers another examining of Genesis, a detailed textual research from the tale of production to the binding of Isaac. This interpreting deals the opportunity of a delicate relation to God, now not one characterised through worry and awe. the quantity provides Don-Abraham-Quixote no longer as a perpetual knight of religion yet as a crafty believer within the face of God's calls for of him. Benyamini reads Genesis with out making concessions to God, asking approximately Him earlier than He examines the center of Adam, Noah, Abraham, and the opposite knights of religion (if they're particularly that). during this manner, the observation on Genesis turns into a platform for a brand new kind of severe theology. via this unconventional rereading of the standard biblical textual content, the publication makes an attempt to extract a special ethic, person who demanding situations the Kierkegaardian call for of blind religion in an all-knowing ethical God and provides in its stead another, daily ethic. The ethic that Benyamini uncovers is characterised by means of family members continuity and culture meant to make sure that very axis—familial permanence and resilience within the face of the tough and capricious legislations of God and the standard hardships of existence.
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Extra info for A Critical Theology of Genesis: The Non-Absolute God
2:21–24) And they are one flesh. ” This, in fact, is God’s principal commandment, his reference to human family relations, and from now on, God’s anger in the Book of Genesis will mainly be directed at this aspect. It does not say that the woman will leave, because she has no place as an active, creative subject, but rather she is passive, until, with the serpent and the fruit, she rebels against the masculine dimension of God plus Adam. She is the Other who comes afterward, and therefore, retroactively, we also attribute the dimension of femininity to the earth versus the linguistic-masculine God, who struggles against her.
Is this YHWH’s unconscious? God emphasizes to Eve, from which we may conclude something about the earth, the archetype of the earth, that your desire shall be for your man, meaning that her desire will be for the masculine factor, and the masculine “he” will rule over her. This, in fact, is God’s own desire. The earth suffers for man, meaning that it is cursed for him, but thereby it is cursed in itself, in relation to itself. It suffers, and so, the flood will appear, not only because of man but also because of all animals and plants.
And it was so. The earth made grass grow, plants yielding seed according to their own kinds, and trees bearing fruit with their seed in it, each according to its kind. And Elohim saw that it was good. And there was evening and there was morning, a third day. (1:11–13) God’s self is the counterpart of the land or the earth, which is its helpmate. See Rashi’s explanation of the expression, “as against him” (the Bible’s term for Eve’s relation to Adam as his helpmate): If not a helper, then as against him.