Genesis: The Book of Beginnings. Jerusalem: Maggid Books, 2009. 356 pages. (aff)
This book is different from what I am used to reading. Os Guinness suggested this author to me, and I am glad he did! Rabbi Lord Jonathan Sacks is the Chief Rabbi of the United Hebrew Congregations of the British Commonwealth. Author of numerous books on Jewish thought, Sacks offers many interesting insights into the Jewish Bible.
As a Christian, I typically gravitate toward Christian writers advocating Christian perspectives. But I love authors who make me think and consider familiar Scripture passages from new perspectives. Sacks certainly encourages me to think differently! He is a Hebrew scholar and knows Jewish thought well. He provides a rich Jewish perspective on the book of Genesis. Sacks’ book is designed to be paired with weekly readings from Genesis. It provides a great opportunity to immerse oneself into that foundational biblical book throughout the course of a year. I, on the other hand, could not wait an entire year to finish it! Nevertheless, I read a section or two at a time and then contemplated what I had read.
I will not highlight all 50 chapters or try to summarize each of Sacks’ thoughts. Instead, I will share a few points that stood out. Sacks begins by describing Genesis as containing the most “famous, majestic” introduction of any book in literature (15). And he claims that Judaism is “about the democratization of holiness” (7). He also explains that, though Genesis presents much philosophy and theology, it is written as a story. He notes, “Only stories adequately reflect what it is to be human” (7).
Sacks states that the three main themes in Genesis are children, land, and the relationship between Jews and the rest of the world (11). He suggests that those issues are modern Israel’s three most pressing concerns as well. In discussing creation, Sacks says, “The human person alone has the possibility of self-transcendence. We may be a handful of dust but we have immortal longings” (21).
I enjoyed the various quotes Sacks incorporated from rabbis through the ages. Jewish scholars have analyzed Hebrew scriptures for centuries, and Sacks included some insightful comments I had not previously read. One rabbi noted, “‘Why was man created last?’ in order to say, if he is worthy, ‘all creation was made for you;’ but if he is unworthy, he is told, ‘even a gnat preceded you’” (21).
Sacks spends a great deal of time examining the relationship between fathers and sons and the way God relates to people. He notes, “Within almost all of us is something positive and unique, but which is all too easily injured, and which only grows when exposed to the sunlight of someone else’s recognition and praise” (27). He also claims, “The greatest weapon of mass destruction is the human heart” (29).
Sacks addresses many interesting topics, such as why God rejected Cain’s sacrifice but not Abel’s. He notes that Judaism became the most child-centered faith (35). Judaism discovered not only monotheism but also that God was a person (39).
Sacks offers an interesting perspective on Noah. He claims Noah was righteous and obedient to God, but he never reached out to others. He only saved his immediate family. Sacks concludes, “Obedience is not enough” (45). He notes that, though the Torah has 613 commands, the Hebrew language does not have a word for “obey” (45). Noah ended his life in drunkenness and shame. Sacks concludes that Noah’s end “eloquently tells us that if you save yourself while doing nothing to save the world, you do not even save yourself. Noah, so the narrative seems to suggest, could not live with the guilt of survival” (46). Of course, Sacks is speculating, but his comments certainly offer a fresh perspective on a well-known Bible story.
While discussing the Tower of Babel, Sacks points out the similarity between the Hebrew words for “brick” and “confuse” (50). He also mentions that God had to “come down” to view humanity’s crowning height of achievement (53). He continues, “Only when God is God and man can man be man. That means keeping heaven and earth distinct” (54).
Sacks argues that Abraham is the turning point in history. He is the first person to accept personal responsibility for others (67). The Jews did not have heroes like the Greeks did (74). Greek heroes were larger than life, but Hebrew heroes were flawed. None served as the perfect prototype. Sacks points out that Hebrew does not have an exact equivalent for the word “person” (75). The Hebrews developed a new concept of heroes: “The heroism of ordinary life, of decency and goodness” (75).
Sacks also takes an interesting approach to Abraham, Isaac, and Jacob. Each of the patriarchs instituted a prayer. Abraham, the morning prayer; Isaac, the afternoon prayer; Jacob, the evening prayer (130). Sacks further distinguishes between orderly priestly prayers and spontaneous prophetic prayers (131). He notes, “Without spontaneity, the spirit withers; without structure, it lapses into chaos. Without prophets, the faith of Israel would have grown old; without priests, it never would have been able to become the code of the nation” (131).
Sacks writes a great deal about children and parenting. He states, “To be a Jewish parent is to make space for your child, as God makes space for us, His children” (140). He later notes, “Every child has the right to be a complete surprise to his parents” (151).
Sacks also offers some interesting speculation about Ishmael and Hagar. He points out that Abraham always loved Ishmael. He also suggests that Ketura might have been Hagar (143). The idea is supremely speculative but interesting to consider!
Then Sacks makes some interesting statements about Jacob. He writes that Jacob is someone who loves. The verb “to love” does not appear in the Torah often. It is used once in relation to Abraham, twice in relation to Isaac, but seven times in relation to Jacob (208). And because Jacob loves, he gets into trouble! He loves Rachel, so he rejects Leah. He loves Joseph, so he alienates his older ten children. Sacks claims that love must be tempered with justice. Jacob was not always just with his love, and he suffered enormous grief as a result (201). Sacks notes that Leah pleaded for her husband’s attention. She named her first three children (something Jacob should have done), and their names all reflect Leah’s desire for her husband’s love (207). Sacks notes that every virtue has a corresponding danger. Such was the case with Jacob (209). In God’s justice, Leah’s children produced the priests and kings of Judah.
Sacks makes many interesting comments about the great events in Jacob’s life. He shows that Isaac always loved Esau. He also suggests that Calvinism is the closest Protestantism has come to Judaism (239).
Sacks asserts that Judaism is a religion of words. Scripture is meant to be read aloud. Some of the dynamics of Scripture are lost when it is not read aloud (in Hebrew!).
Sacks suggests that Judah, more than anyone else in the Torah, changes (312). Despite wanting to sell his brother Joseph into slavery for a profit, he ultimately offers to take his brother Benjamin’s place in prison. Sacks suggests that Reuben is the great “what-might-have-been” (245). He meant well but repeatedly fell short.
Sacks demonstrates the progression through Genesis. First, Cain and Abel’s relationship ends in murder. Second, Isaac and Ishmael are estranged but meet at their father’s funeral. Third, Jacob and Esau are estranged but later reconcile and go their separate ways. Finally, Jacob’s sons are estranged but later reconcile and co-exist (326).
Sacks also offers an interesting perspective on why Jacob blesses Joseph’s son in reverse order (338). He ends by saying that ancient Israel developed a new concept of time. Sacks suggests that people live their life going forward but understand it looking backward (345).
There are many nuggets and attention-getting thoughts throughout this book. Not knowing Hebrew, I found his explanation of the Hebrew fascinating. His references to the Rabbis throughout Jewish literature certainly provides rich insights into the Old Testament text. I did not accept all his theorizing or suggestions, but I enjoyed being forced to think deeply about passages I thought I knew well.
I like Sack’s writing style. He repeats some statements in different chapters, but he has a way with phrases. I also enjoyed reading a book by someone with a distinctly different background and perspective from mine. I will need to review this book again to fully digest the insights I gathered from its pages. I enthusiastically encourage you to read this book. It will challenge you and enrich your understanding and appreciation for the first book of the Bible.
Rating: 4
