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{{Short description|Classic method of Jewish biblical exegesis}}
'''Peshat''' (also '''P'shat''', פשט{{lang|he|}}) is one of four classical methods of Jewish biblical exegesis used by Rabbis and Jewish bible scholars in reading the Hebrew Bible, also known as the [[Tanakh]]. Peshat is part of a group of exegetical methods known together as [[Pardes (Jewish exegesis)|Pardes]]. While Peshat is commonly defined as referring to the surface or literal meaning of a text,<ref name="Goldin">Goldin, S. (2007). Unlocking the Torah Text: Bereishit. Gefen Publishing. ISBN 978-965-229-412-8</ref> numerous scholars and Rabbis have debated this for centuries, giving Peshat many uses and definitions.<ref name="Garfinkel">Garfinkel, Stephen. "Clearing Peshat and Derash." Hebrew Bible/Old Testament - The History of Its Interpretation. Comp. Chris Brekelmans and Menahem Haran. Ed. Magne Sæbø. Göttingen: Vandenhoeck & Ruprecht, 2000. 130-34. Print.</ref>▼
{{italic title}}
▲'''''Peshat''''' (also '''''P'shat''''',
''Peshat
▲Peshat, among the four methods which make up Pardes, is most often defined as "simple," in reference to its tendency to describe the meaning of the text apparent at face value, taking into account idiomatic expressions, and focusing mostly on literal interpretation. It is often considered the most straightforward method for reading and understanding of biblical text. In this way, Peshat differentiates itself from the other methods present in Pardes - Drash, Remez, and Sod, which look at what may be hidden in the text.
== Talmudic usage ==
The terms ''peshat'' and ''derash'' appear in various sources from the Talmudic period, though not with the same definitions used in later generations.
Linguistically, the term ''peshat'' finds its root in the [[Biblical Hebrew]] term meaning "to flatten out," or "to extend."<ref name="EJ">{{cite EJ|last=Rabinowitz|first=Louis Isaac|title=Peshat|volume=16|page=8-9|via=Gale Virtual Reference Library|access-date=5 Nov. 2010}} Available [https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/peshat online].</ref> In the Talmudic Era, this definition was expanded to mean "to propound."<ref name ="EJ"/><ref name="Rabinowitz">Rabinowitz, Louis. [https://traditiononline.org/the-talmudic-meaning-of-peshat/ "The Talmudic Meaning of Peshat."] Tradition: A Journal of Orthodox Thought 6.1 (1963). Web.</ref> Generally, in sources from this period, the ''peshat'' interpretation of a passage is "the teaching recognized by the public as obviously authoritative, since familiar and traditional," or "the usual accepted traditional meaning as it was generally taught."<ref name ="EJ"/>
▲Definitions of Peshat also note the importance of context, both historical and literary.<ref name="Garfinkel"/> This is in contrast to Drash, which will often take the text of a verse out of its context, for uses beyond the context such as ritual or moral purposes.<ref name="Garfinkel"/> However, this does not mean that Peshat and Drash are fully opposing methods. In fact, one may often be used in helping to explain the other, in finding and defining nuances in text that might be otherwise inexplicable without application of both methods.<ref name="Goldin"/><ref name="Garfinkel"/>
While Talmudic rabbis made interpretations whose method could be categorized (in modern terms) as ''peshat'' or ''drash'', their use of the term ''peshat'' did not indicate any particular methodology.<ref name=kamin>Sarah Kamin, ''Rashi: Peshuto shel mikra umidrasho shel mikra'' (2000), p.23-56</ref>{{rp|25}} In fact, the Talmudic rabbis only practiced a single method of interpretation.<ref name=Rabinowitz/> When they labeled their interpretation "''peshat''", it is often actually what modern sources would categorize as ''derash'', and many variant stories or texts use both ''peshat'' and ''derash'' to refer to the same interpretation.<ref name=kamin/> While some interpretation from this era meet the modern definition of ''peshat'', the Talmudic rabbis themselves did not conceive of ''peshat'' as a distinct methodological category.<ref name=kamin/>
From some sources, a distinction between the verbs ''pashat'' and ''lamad'' (למד, "to study") is apparent: ''pashat'' refers to thorough and intensive learning of a text, in contrast to the surface reading signified by ''lamad''.<ref name ="Rabinowitz"/> In this understanding, ''peshat'' does not refer specifically to the literal meaning of a text, but rather to whatever meaning can be extracted from intensive study, and by extension to "the usual, accepted meaning [of a text] as it was generally taught".<ref name ="Rabinowitz"/><ref name="Angel">Angel, Rabbi Hayyim. [http://www.jewishideas.org/articles/black-fire-white-fire-conversations-about-religious-tanakh-methodology-rabbi-hayyim-angel "From Black Fire to White Fire: Conversations about Religious Tanakh Methodology."] The Institute for Jewish Ideas and Ideals. 4 Sept. 2008. Web.</ref>
[[Abraham Ibn Ezra]] is quoted in his writings as saying that the Rabbis of the Talmud were well-versed in Peshat, having built their [[Midrashic]] exegeses on it: "They [the talmudic rabbis] knew peshat better than all the generations that came after them."<ref name="Lockshin">Lockshin, Martin I. "Lonely Man of Peshat." Jewish Quarterly Review 99.2 (2009): 291-300. Print.</ref> In contrast, [[Rashbam]], known for his ability in Peshat, felt that the early rabbis were not knowledgeable in Peshat, and instead used other strategies.<ref name="Lockshin"/> However, both these Rabbis were led to opposing conclusions based on their opinion of the Talmudic Rabbis' abilities in Peshat: Rashbam concluded that the methods used by the Talmudic Rabbis should be regarded as a separate type of exegesis from Peshat. Ibn Ezra felt that the only proper exegesis would lead to his own conclusions, and therefore disregarded the midrashim of the Talmudic Rabbis as exegesis altogether.<ref name="Lockshin"/> Regardless of these differences in opinion in reference to the Rabbis of the Talmud, both Ibn Ezra and Rashbam favored and promoted Peshat as a superior alternative to Midrashic methods.<ref name="Lockshin"/>▼
According to one understanding, ''peshat'' in early rabbinic sources is an synonym for verse (like mikra or katuv), i.e. "what is in the verse itself".<ref name=kamin/>{{rp|31}} In some passages from the Talmudic era, ''peshat'' refers to the literal meaning of the words of the verse, as opposed to the interpretations or halakhic conclusions that should be drawn from the verse.<ref name=kamin/>{{rp|43}} This distinction does not equate to the modern distinction between ''peshat'' and ''drash'', as (for example) if one verse were contradicted by another, the reconciliation of the verses would not be considered ''peshat'' by Talmudic standards (as it is not based solely on the verse in question), but might be considered peshat by modern standards.
One of Rashbam's students, Rabbi Eliezer of Beaugency, is noted as completely removing Drash from his exegetical strategies, relying solely on Peshat. In comparison to Rashbam's tendency to explain how his views would contrast with those of Talmudic Rabbis, Rabbi Eliezer is not compelled to do so, feeling that Peshat is the only proper way to look at text.<ref name="Berger1">Berger, Yitzhak. "The Contextual Exegesis of Rabbi Eliezer of Beaugency and the Climax of the Northern French Peshat Tradition." Jewish Studies Quarterly 15.2 (2008): 115-29. Print.</ref> As Peshat's methods rely often on the importance of context, Rabbi Eliezer's commentaries are known for their tendency to focus on the context of a given verse or text. His commentaries are integrated with text, rather than sitting separate from them, and he insists on ensuring that no verse loses its context during his discussions, in comparison to other methods, such as the "verse-by-verse approach of Rashi"<ref name="Berger1"/>▼
Often when defining ''peshat'', a quote from the [[Shabbat (Talmud)|Shabbat]] tractate of [[Talmud]] is referenced, stating "a verse cannot be taken away from the meaning of its ''peshat''" (אין מקרא יוצא מידי פשוטו).<ref name ="EJ"/><ref name ="Rabinowitz"/>
[[David Kimhi]], known also as the Radak, was another Rabbi known for his ability in Peshat, and was influenced both by Ibn Ezra and Rashi. While Kimhi preferred Peshat methods over Derash, the influence of Rashi can be seen in some of his commentaries, in the inclusion of midrashic citations.<ref name="Berger2">Berger, Yitzhak. "Peshat and the Authority of Ḥazal in the Commentaries of Radak." Association for Jewish Studies Review 31.1 (2007): 41-59. Print.</ref> Additionally, Kimhi lived among many famed proponents of Derash, such as Rabbi Moses the Preacher, who "undoubtedly had a substantial impact on Radak."<ref name="Berger2"/> Kimhi tended to go out of his way to reject the views of the Rabbis of the Talmud often, which has led to the theory that, although disagreeing with them, Kimhi fully acknowledged the tradition and authority of the Talmud Rabbis.<ref name="Berger2"/> In his commentaries, Kimhi labels his interpretation as Peshat, and that of the Talmudic Rabbis as Derash, creating a strict divide between the two in his writings.<ref name="Berger2"/>▼
Mentions of ''peshat'' in the Talmud include:
==
The common meaning of ''peshat'' likely originates with [[Rashi]], who in his biblical commentary was the first to clearly distinguish between ''peshat'' and ''derash'' as the literal and homiletical meanings of a verse respectively.<ref name="EJ"/> This usage was adopted by many medieval commentators, and later by modern writers. Some have incorrectly projected this usage onto the Talmudic passages as well.<ref name ="Rabinowitz"/>
▲[[Abraham Ibn Ezra]] is quoted in his writings as saying that the
▲One of Rashbam's students, Rabbi [[Eliezer of Beaugency]], is noted as completely removing ''Drash'' from his exegetical strategies, relying solely on ''Peshat''.
▲[[David Kimhi]]
▲: R. Kahana objected to Mar son of R. Huna: But this refers to the words of the Torah? A verse cannot depart from '''its plain meaning (פשוטו)''', he replied. R. Kahana said: By the time I was eighteen years old I had studied the whole Talmud, yet I did not know that a verse cannot depart from '''its plain meaning (פשוטו)''' until today. What does he inform us? That a man should study and subsequently understand. (Talmud, Order Moed, Tractate Shabbat, Folio 63a)
A student of [[Saadiah Gaon]] is recorded as saying: "This is the sign by which you should know which comments well and which comments badly: Any commentator who first comments with ''peshuto shel mikra'' in concise language, and afterwards brings some of our rabbis' ''midrash'', this is a good commentary, and the reverse is [a] crude [commentary].<ref>[https://www.daat.ac.il/daat/vl/divreyhayamim/divreyhayamim01.pdf Commentary attributed to a student of Saadiah Gaon], Chronicles 36:13. Hebrew וזה לך האות שתדע לשון המפרשים איזה מפרש בטוב ואיזה מפרש שלא בטוב: כל פרשן שמפרש תחלה פשוטו של מקרא בקצור לשון ואח"כ מביא קצת מדרש רבותינו זה פתרון טוב, וחלופיהן בגולם.</ref>
▲: Others say: According to the Rabbis no question arises, for since the text has once been torn away from '''its ordinary meaning (פשוטו)''' it must in all respects so remain. (Talmud, Order Nashim, Tractate Yevamot, Folio 11b)
The modern approach of "[[:he:תנ"ך בגובה העיניים|Tanach at Eye Level]]" led by Rabbi [[Yaaqov Medan|Yaakov Medan]] and Rabbi Dr. [[Yoel Bin-Nun]], and promoted by many of the rabbis and [[Alumnus|alumni]] of [[Yeshivat Har Etzion]] is an approach to studying [[Hebrew Bible|Tanach]] which in essence follows in the footsteps of the [[Rashbam]], [[Abraham ibn Ezra|Iben Ezra]] and [[David Kimhi|Radak]] in sticking more closely to the ''Peshat'' and straightforward way of understanding the [[Hebrew Bible|Bible]].
▲: Said Raba: Although throughout the Torah no text loses '''its ordinary meaning (פשוטו)''', here the gezerah shawah has come and entirely deprived the text of '''its ordinary meaning (פשוטו)'''. (Talmud, Order Nashim, Tractate Yevamot, Folio 24a)
== See also ==
* [[
* [[
== References ==
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== Bibliography ==
* Angel, Rabbi Hayyim.
* Berger, Yitzhak. "The Contextual Exegesis of Rabbi Eliezer of Beaugency and the Climax of the Northern French Peshat Tradition." Jewish Studies Quarterly 15.2 (2008): 115–29. Print.
* Berger, Yitzhak. "Peshat and the Authority of Ḥazal in the Commentaries of Radak." Association for Jewish Studies Review 31.1 (2007):
* Garfinkel, Stephen. "Clearing Peshat and Derash." Hebrew Bible/Old Testament - The History of Its Interpretation. Comp. Chris Brekelmans and Menahem Haran. Ed. Magne Sæbø. Göttingen: Vandenhoeck & Ruprecht, 2000. 130-34. Print.▼
* {{cite EJ|last=Rabinowitz|first=Louis Isaac|title=Peshat|volume=16|pages=8-9|via=Gale Virtual Reference Library|access-date=5 Nov. 2010}}
* Goldin, S. (2007). Unlocking the Torah Text: Bereishit. Gefen Publishing. ISBN 978-965-229-412-8▼
▲* Garfinkel, Stephen. "Clearing Peshat and Derash." Hebrew Bible/Old Testament - The History of Its Interpretation. Comp. Chris Brekelmans and Menahem Haran. Ed. Magne Sæbø. Göttingen: Vandenhoeck & Ruprecht, 2000.
* Lockshin, Martin I. "Lonely Man of Peshat." Jewish Quarterly Review 99.2 (2009): 291-300. Print.▼
* Eran Viezel, ‘The Rise and Fall of Jewish Philological Exegesis on the Bible in the Middle Ages: Causes and Effects,’ Review of Rabbinic Judaism 20 (2017), pp. 48–88
* Eran Viezel, ‘On the Medieval Rabbinic Assumption that the Early Sages Knew the Peshat,’ Journal of Jewish Studies 70 (2019), pp. 256–275
▲* Goldin, S. (2007). Unlocking the Torah Text: Bereishit. Gefen Publishing. {{ISBN
▲* Lockshin, Martin I. "Lonely Man of Peshat." Jewish Quarterly Review 99.2 (2009):
* Rabinowitz, Louis. "The Talmudic Meaning of Peshat." Tradition: A Journal of Orthodox Thought 6.1 (1963). Web.
* {{cite book |last1=Cohen |first1=Mordechai Z. |title=The Rule of Peshat: Jewish Constructions of the Plain Sense of Scripture in Their Christian and Muslim Contexts |date=2020 |publisher=University of Pennsylvania Press |isbn=978-0-8122-5212-5 |language=en}}
[[Category:Biblical exegesis]]
[[Category:Torah]]
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