Reading between the Strata: Teaching Rabbinic Literature with Material Culture

This article argues that attention to material culture can enhance teaching classical rabbinic literature (Talmud, Midrash, and related Jewish texts from the first seven centuries C.E.) at universities. Following an examination of broader scholarship on teaching and learning on using visuals, this article explores four ways in which material culture can help instructors teach rabbinics to students without background in Jewish studies or the relevant languages (Hebrew, Aramaic). It builds upon teaching other areas of biblical and religious studies (Hebrew Bible, New Testament, and teaching rabbinics at liberal seminaries), research methods, and broader scholarship on using visuals and material culture for pedagogical purposes. Contributing to these fields, this article addresses a lacuna in research on teaching rabbinic literature at secular institutions of higher learning and models ways to bring material culture into religious studies classrooms.     

EMBODIED COGNITION IN CLASSICAL RABBINIC LITERATURE

Challenging earlier cognitivist approaches, recent theories of embodied cognition argue that the human mind and its functions are best understood as intimately bound up with the human body and its physiological dimensions. Some scholars have suggested that such theories, in departing from some core assumptions of the Western philosophical tradition, display significant similarities to certain non‐Western traditions of thought, such as Buddhism. This essay extends such parallels to the Jewish tradition and argues that, in particular, classical rabbinic thought presents a profoundly nondualistic account of the body–soul relation in its connection to cognition, action, and embodiment. Classical rabbinic texts therefore model the possibility of engaging with ‘Western’ conceptions such as God and the soul, while doing so in a manner that resonates strongly with many aspects of contemporary scientific theories. Thus, beyond their value as historical documents, insight into the texts and concepts of classical rabbinic Judaism can contribute to the further development of new theories of intellect and cognition.     

Creation and the Symbiosis of Science and Judaism

It seems to me that the critical questions that science and natural philosophy raise for Jewish theology are the following: Does God evolve? Does the universe have or even need an interpretation, specifically with reference to the fact that most of the universe most of the time is uninhabitable, and there may be many more than one universe? Does the universe need a beginning? What is distinctive about human consciousness, intelligence, and ethics in the light of evidence for evolution from all of the life sciences? Finally, will both life and the universe end? These questions are not only modern. They contain all the primary issues that have dominated rabbinic thought. That agenda can be summarized in six topics: How should we model what we believe about (1) God, (2) the world, and (3) the human being; and how should we understand the relations between them, that is, between (4) God and the world (or, creation), (5) God and the human (or, revelation), and (6) the human and the world (or, redemption)? In this paper I focus on the fourth issue, creation. My answer is presented in detail in my Judaism and the Doctrine of Creation(Samuelson 1994). Here I shall summarize my conclusions there concerning science, Jewish texts, and the correlation between them.