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פירושים לספר משלי לית קמחי: ריקײם, רמײק, רדײק (The Commentaries on Proverbs of the Kimhi Family) (review)

פירושים לספר משלי לית קמחי: ריקײם, רמײק, רדײק (The Commentaries on Proverbs of the Kimhi Family)... 27, the meals prepared by Esau and Jacob are symbolic sacrifices that avert the violence between father and sons. In the Joseph story the brothers dip Joseph's cloak in goat's blood "to save themselves from their father's wrath, but they are too late to save Joseph from their own" (p. 44). Presumably if the brothers had killed the goat earlier in the story, Joseph would have been protected from their violence. Somehow the story of Judah and Tamar resolves the generational and sibling violence in Genesis, since "Tamar ensures that paternal violence never enters her family at all" (p. 47). The reason for the lack of paternal violence in the case of Tamar's sons, however, is that the (legal) father is dead. How this solves the problem of the violence of Jacob's sons is left unclear, but somehow "through Judah this family becomes the model for the entire house of Jacob" (p. 49). There are a number of dubious inferences and literary interpretations in this book. Steinmetz claims that "circumcision [in Gen 17] and the thighwound [in Gen 32] ... symbolize the ambivalent nature of paternity" (p. 132), since she believes that Abraham's and Jacob's virility (!) are http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Hebrew Studies National Association of Professors of Hebrew

פירושים לספר משלי לית קמחי: ריקײם, רמײק, רדײק (The Commentaries on Proverbs of the Kimhi Family) (review)

Hebrew Studies , Volume 33 (1) – Oct 5, 1992

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Publisher
National Association of Professors of Hebrew
Copyright
Copyright © National Association of Professors of Hebrew
ISSN
2158-1681
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Abstract

27, the meals prepared by Esau and Jacob are symbolic sacrifices that avert the violence between father and sons. In the Joseph story the brothers dip Joseph's cloak in goat's blood "to save themselves from their father's wrath, but they are too late to save Joseph from their own" (p. 44). Presumably if the brothers had killed the goat earlier in the story, Joseph would have been protected from their violence. Somehow the story of Judah and Tamar resolves the generational and sibling violence in Genesis, since "Tamar ensures that paternal violence never enters her family at all" (p. 47). The reason for the lack of paternal violence in the case of Tamar's sons, however, is that the (legal) father is dead. How this solves the problem of the violence of Jacob's sons is left unclear, but somehow "through Judah this family becomes the model for the entire house of Jacob" (p. 49). There are a number of dubious inferences and literary interpretations in this book. Steinmetz claims that "circumcision [in Gen 17] and the thighwound [in Gen 32] ... symbolize the ambivalent nature of paternity" (p. 132), since she believes that Abraham's and Jacob's virility (!) are

Journal

Hebrew StudiesNational Association of Professors of Hebrew

Published: Oct 5, 1992

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