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Sinai and Zion, by Jon D. Levenson
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A treasury of religious thought and faith--places the symbolic world of the Bible in its original context.
- Sales Rank: #285645 in eBooks
- Published on: 2013-05-28
- Released on: 2013-05-28
- Format: Kindle eBook
Review
"A challenging, exciting work in Jewish theology. Not to be missed." -- Ruth Segal Bernards, "Sh'ma""A significant advance in Jewish-Christian understanding could be made if Christians would read "Sinai and Zion."" -- John Simpson, "Provident Book Finder""The best introduction I know to the Jewish faith presented in the Hebrew Scripture." -- Eugene B. Borowitz, Hebrew Union College-jewish Institute of Religion"Beautifully written, theologically sensitive, and ecumenical." -- Richard J. Clifford, S.J., Weston School of Theology"It is a book which has been longed for. It is also a very good book." -- T. R. Hobbs, "Biblical Theology Bulletin""In this eminently readable work of biblical scholarship of the highest order, Levenson enables that Bible's many voices to speak for themselves and yet communicate a coherent religious vision." -- Robert L. Cohn, "Journal of Religion"
About the Author
Jon D. Levenson is Albert A. List Professor of Jewish Studies at Harvard University, the author of Creation and the Persistence of Evil, and associate editor of Harper's Bible commentary.
Most helpful customer reviews
42 of 43 people found the following review helpful.
Go tell it on a mountain...
By FrKurt Messick
Jon Levenson is a professor of Jewish Studies at Harvard University, and one of the editors of the Harper's Bible Commentary. Author of several books of commentary and interpretation, Levenson's ideas are significant in several aspects. The idea of Jewish scholarship doing theological interpretation of the Hebrew scriptures (Old Testament) with minimal reference or reflection through the New Testament is still relative rare in academia; as Levenson states in his introduction, even the more-neutral approach of historical criticism has not attracted this kind of work, nor has a new openness toward Judaism made significant strides in this kind of work.
Levenson's book is used at my seminary in various classes to help students approach the texts of the Hebrew scriptures/Old Testament without as much Christian reinterpretation and `flattening' as was often involved in more traditional seminary curricula. Levenson uses the two traditional stereotypical topics that Christians tend to use toward the Hebrew texts, namely, the Law (Torah) and Temple, and recasts these - tracing a Sinai tradition (law, or, more particularly for Levenson, Covenant ) and a Zion tradition (Temple), he works through scriptural implications by means of historical and theological methods.
Levenson sees two of the primary building-blocks of ancient Israel's culture and religion being mountain traditions - the mountain of Sinai, and the mountain of Zion (Levenson also sees the crisis of Exile and restoration as important, but puts this beyond the scope of this volume). These two traditions, according to Levenson, give Judaism an enduring quality and unique shape, one that did not however drop out of the sky or form out of the desert without any outside influences. The total synthesis for Israel is unique, Levenson argues, even if there are carry-overs and influences from other cultures and sources (Mesopotamian law codes, Canaanite temple rituals, etc.).
After a section for each of the traditions of Sinai and Zion, Levenson puts the two together - he sees Zion being heir to the Sinai tradition, which assumed many Sinaitic traits, but did not leave either tradition intact. There was also a geographic division over the dominance of the two traditions, which is not a simple north/south divide, but also a theological tension, interwoven as theology was back then with politics as well.
This is a fascinating book, one that brings forward many ideas new to most readers and students (of all sorts) of the bible, from a perspective not often heard, particularly in Christian circles.
28 of 28 people found the following review helpful.
Jewish approach to Scripture and Theophany
By Ben Kickert
Ben Kickert. Review of Jon D. Levenson, Sinai & Zion: An Entry into the Jewish Bible, New Voices in Biblical Studies (San Francisco, California: Harper Collins Publishers, 1985).
Sinai & Zion is Jon D. Levenson's contribution to developing a decidedly Jewish understanding of the Hebrew Scriptures by "delineate a theology of the Old Testament alone" (1). Levenson is qualified to do this as he himself comes from a Jewish background and is familiar with rabbinical tradition. His work has demonstrated remarkable resilience as it enters its third decade in print. In his approach, Levenson has opted to focus primarily on the message of Jewish tradition over and above historical criticism. Specifically, he follows the traditions associated with the two great mountains of Jewish history, Sinai and Zion, and the covenants that accompany them: the Mosaic covenant and the Davidic Covenant.
Levenson has arranged his work into three major parts. The first segment addresses the theology of Mount Sinai and the torah-centric ideology it produces in its teachings of covenant. The second segment outlines the importance of Mount Zion and the role the temple played in later Israelite faith. Finally, the third section addresses the relationship between these two locations and theologies and how they affect an understanding of Jewish faith as a whole.
The theophany at Mount Sinai is arguably the most important event in Jewish history. It is here the law is given, the nature of Israel as a people is established, the presence of God is granted, and the character of its people is outlined. In fleshing out a theology of Sinai in Part I of his book, Levenson focuses extensively on the covenantal ideology that developed out of the tradition. This understanding of covenant is the driving force behind the importance of Sinai.
For Levenson, the importance of the Sinaitic covenant is inescapably linked with its similarities to suzerain-vassal treaties of the Ancient Near East. For this conclusion, he relies heavily upon the work of George Mendenhall and others pertaining to Hittite treaties. Levenson argues, "The correlation ... cannot be coincidental. Israel has become the vassal of YHWH; YHWH has become the suzerain of Israel" (35). This relationship gives meaning to the entirety of the Mosaic covenant while employing a framework which is essential to Jewish theology. Levenson argues that Sinai sets the stage for how Israel views itself, its relationship with YHWH, its relationship with outsiders, even its relationship with other Gods. In sum, Sinai is to be understood as the mountain of identification and definition.
As Judaism develops, we find that the traditions surrounding Mount Zion slowly overshadow Mount Sinai. This transition is less about replacement and more about continuation according to Part II of Levenson's book. Wherein "Sinai was the mountain of Israel's infancy" (89), Zion becomes the symbol of Israel's maturity as a nation. The Sinaitic experience was rooted it the Mosaic Covenant and an understanding of suzerain-vassal treaties, but, Levenson contends, the Davidic covenant, which is central to the Zion experience is a covenant of grant carrying kingship implications. This distinction in covenant types alters the understanding of the interaction between YHWH and humanity; YHWH is bound while Israel receives.
According to the author, Zion differs from Sinai as it is clearly portrayed as a "cosmic mountain" (111). This distinction places Zion and the temple as a touching point for the divine and humanity. In essence, "Jerusalem is simply the earthly manifestation of the heavenly Temple" (140) that is connected with creation and perfection as it stands timelessly in the center of the world as a place of divine importance. Levenson utilizes exegesis of eight separate passages to illustrate the multi-faced purpose of Zion in connecting YHWH with Israel. The author summarizes the distinction between Sinai and Zion by noting that Sinai provides the possibility of meaningful history while Zion allowed meaning above history (141-2).
In his concluding segment, Levenson describes the relationship between Sinai and Zion as one of complex succession. He argues this succession was not primarily chronological with Zion replacing Sinai in importance, nor was it geographical with the North affirming Sinai while the South affirmed Zion. Rather, the theological underpinnings of these two traditions are complementary as each emphasizes a different aspect of Israel's relationship with YHWH. When described relationally, Zion "inherited the legacy of Sinai" (206) and in many ways continued the "Sinaitic experience on a new mountain" (206). For Levenson, Sinai establishes the people of God and their relationship with God, while Zion serves as a microcosmic touching point between humanity and divinity.
As with any concise treatment of theology, Jewish or otherwise, Levenson's work offers readers numerous strengths along with a few shortcomings. The most notable strength this work provides is the very approach that the author employs in engaging Jewish scripture. Levenson is able to offer his readers a fresh take on Jewish theology by addressing the task from a strictly Jewish perspective. Moreover, the author is also able to question historical Jewish approaches to the scripture when the traditional conclusions miss the larger picture. The organization of the text was logical and easy to follow as the author utilizes summary and textual division in a helpful manner. From a scholastic standpoint, Levenson successfully and skillfully employs myriad approaches as he combines historical, literary, exegetical, and philosophical understandings of Jewish theology. Finally, Levenson does a masterful job of portraying the role Sinai and Zion play in understanding YHWH and Israel and their interaction in history.
Numerous weaknesses are also apparent in reading Sinai & Zion. The most glaring is Levenson's inability to cast a picture of Jewish scripture and theology as a whole as his subtitle suggests is his intention. While his work provides an excellent account of Sinai and Zion in Jewish literature and does a fantastic job of illustrating the relationship between the two, he nonetheless fails to connect these two essential concepts to a coherent idea of the Jewish Bible. Perhaps this is more a fault of titling than of content. In this same vein, the author's conclusion lacks coherence and introduces more frivolous tangents than helpful summations.
With these critiques in mind, noting that most address the author's layout and aim rather than accuracy of content, there are several important ideas the author introduces that interact well with the whole of Old Testament scholarship. First, Levenson's treatment of the importance of covenant is admirable, especially as he places it in its Ancient Near East context of suzerain-vassal treaties and covenants of grant. This socio-historical interaction provides essential insights even if the reader disagrees with the implications he draws. Second, the author recognizes the overall action of YHWH in history as he connects the perfection of Eden with the place of Zion. This, coupled with his overall approach, provides an understanding of the people of God as they encounter the presence of God and seek the place of God.
In conclusion, Levenson's work in Sinai & Zion provides a fresh perspective on the two essential ideological locations and covenants in Jewish scripture. He weaves together an excellent account of the Jewish understanding of the two Mountains of God and the relationship that exists between them. His multi-faceted approach offers depth and insight despite the fact the book fails to paint a clear picture of Jewish scripture as a whole. In the end, its contribution is noteworthy especially in its offering of a decidedly Jewish approach to Israelite culture and Jewish scripture.
13 of 14 people found the following review helpful.
A valuable addition to biblical theology
By Richard J. Grebenc
Levenson's aim to make the Jewish Bible open up to Christian readers in the spirit of advancing dialogue is admirable, and this book helps to achieve that goal. While certainly well-researched and coming from his own significant learning, it is very accessible (for the most part) to the non-academic interested reader who has some background in or understanding of the Hebrew scriptures. The relatively short chapters help to make this easier to digest, providing logical breaks, and thus bringing out key topics more clearly. And while this book is aimed at Christian readers, I have no doubt that most Jewish readers would also benefit from the scholarship and insight in this volume.
In addition, the last chapter of Part Two, which talks about the view of the Temple to modern Jews, was of particular interest, especially for religious dialogue. Understanding that the law and the Temple still are relevant, and the latter still exists, is important. Jews, like Christians, both struggle to live moral lives and are both taking the difficult road up the mountain in attempting to do so.
That being said, more time could have been spent developing the covenant theme and the importance of covenants throughout the Hebrew Bible. Covenants with Adam, Noah, and Abraham are not mentioned. Even one chapter to look at God's interaction with these men would have shown God's desire for covenant with mankind from the very beginning. This would have bolstered his argument for God's dealing with man at a covenant level. (See Scott Hahn, A Father Who Keeps His Promises, [Servant, 1998] for a more complete development extending into the New Testament with the new and final covenant in Jesus. This text provides a Catholic view of covenant history culminating in Christ thus providing a "sequel" or response, in a sense, to Levenson. Hahn counts Levenson as a source in this book, as well as McCarthy, von Rad, and Heschel, all of whom also significantly influenced Levenson.)
Also, the third part of the book came as somewhat of a surprise. Maybe this was intended, but little indication was given earlier in the text that the author saw much connection between Sinai and Zion, especially as ends up ranking the covenant with Moses at a higher order. It would have been more helpful to see a smoother flow from the Mosaic to the Davidic earlier, so that comparisons and contrasts would be more apparent in the later discussion.
A last point of contention. Levenson seems to hold that Christians in general don't find their Old Testament to be of much value. While it is true that there have been, and still are, some Christians who have de-emphasized or even sought to discard the Old Testament (esp. Marcion in the second century who saw an evil God in it), this is certainly not the general contemporary view. Maybe Levenson would now have a different analysis, these twenty-plus years later, as more inroads have been made in inter-religious dialogue. But all he needs to do is look at the Second Vatican Council's emphasis on such discussions, and maybe more importantly the encyclical on divine revelation (Dei Verbum) which devotes a chapter to the Old Testament, stating that "these books, written under divine inspiration, remain permanently valuable" (no, 14). In addition, the Old Testament sheds light on and explains the New Testament (no. 16). (An additional note: Catholic eyebrows may be raised by a footnote toward the end of the book that reflects the view of some Protestants equating Roman Catholicism with a "deviant" Judah.)
Nevertheless, Sinai and Zion, is a valuable addition to biblical theology, enlightening serious readers of any religious persuasion (or none). The influence of this book has already been seen in subsequent literature which has used it and built upon it.
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