A couple weeks ago I had the opportunity to staff a table at the Chicago Jewish Festival. It was a wonderful opportunity to interact with a wide spectrum of people from the Chicagoland Jewish community. During the course of the day, a member of a missionary Christian organization came to my table to proselytize. Putting aside for this blog post the assumptions that motivate a person behind the act of proselytizing, I found fascinating his use of quotes from Tanakh to justify his theological position. It was not the first time I’ve encountered his approach but for whatever reason it struck me that day.
If there was one way to describe his approach I would call it flat. In the traditional Jewish approach to reading the Bible, the text becomes alive with generations and generations of commentary and layers of understanding. If one would map out a Jewish approach to reading Tanakh as a topographical map, it would contain mountains and hills, valleys and plains. In the contrary approach, as exemplified by that missionary, the text is read without context, without commentary and without depth. The words are understood simply through the bias and lens of the contemporary reader. In interacting with this missionary, and with others like him, it is as if we are operating with two different sets of language and do not share a common vocabulary and reference points to have a meaningful conversation.
However, are there times when it is called for to read the Tanakh absent commentary and rabbinic depth? Even as Jews who inhabit a Biblical world of mountains and hills, are there moments when we can gain from seeing the text as flat?
An example of the power of reading the text flattened: The Hebrew Bible mentions multiple times the need to uphold the rights of the immigrant in your midst (Exodus 22:20, Deuteronomy 24:17, Ezekiel 47:21-23 as just a few examples). It is one of the most dominant themes throughout the entire text. Yet, we know that the rabbis understood this oft-repeated injunction to refer to the legally defined, ger toshav—resident alien, a much more limited category with many specifications and requirements than the broad category of immigrant. Does the flat reading of those many verses in the Tanakh still contain an ethic of how we treat the vulnerable in our society?