Hi Noam,
Thanks for the reply. That gives further credence to Watts' thesis that the
Pentateuch law was shaped with a view to its public reading.
I can perfectly accept the claim that the Pentateuch Law was fashioned
according to literary conventions which made it suitable for public reading. I
think it's also fair to say that the legal texts are directed towards a mixed
audience.
I don't have much of an opinion, though, as to the intended audience of the
rest of the Pentateuch (the non-legal parts), nor am I acquainted with
scholarly works dealing with this subject more thoroughly, though I'm sure
there must be plenty!
Jean-Louis Ska's thesis, which by the way is not really his cause he quotes
others who hold that view, sounds a bit puzzling to me, but I could easily be
convinced of it if I were shown enough evidence.
Best regards,
Norman Cohn
São Paulo - SP
________________________________
De: Zalman Romanoff <[email protected]>
Para: "[email protected]" <[email protected]>
Enviadas: Terça-feira, 8 de Janeiro de 2013 14:22
Assunto: Re: [b-hebrew] role of euphemism and racial stereotying in biblical
hebrew
An anecdotal observation: a year ago I've become our shul’s
Torah Reader. Since I didn't know the tropes (cantillation/chanting marks), I
got
away for several months with reading it in with regular speech inflections. The
experience has been an eye opener. The text just rolls off the mouth and has a
rhythm that becomes apparent only when you read it out loud in public (without
the obfuscating tropes), particularly the “Law” parts (especially Deuteronomy).
When you understand what you read out loud, the text’s content and structure or
rhetoric devices or some secret ingredient in it compels you to give the
reading a dramatic expression to communicate the underlying tone. Deuteronomy
in particular has a desperate quality as if calling out to a recalcitrant or
uncooperative/incredulous or even obtuse audience. Its repetitions go from
cajoling to threatening, from pleading to commanding and it all falls into
place when you read it out loud trying to impress the content upon an audience.
Even genealogical lists come out with
some kind of rhythm when read that way. Poetry doesn't work that way, though,
something is missing (it was probably originally chanted with a lot of
repetitions.)
Noam Eitan,
Brooklyn, NY
On Tue, Jan 8, 2013 at 10:51 AM, Norman Cohn <[email protected]> wrote:
Hi Karl,
>
>James W. Watts made some very interesting studies on the subject of the
>audience of the Pentateuch Law. (Reading Law, 1999; Ritual and Rhetoric in
>Leviticus, 2007). I wouldn't be able to say how "Reading Law" is regarded by
>scholars today, but the work seems to have enjoyed a good reception when it
>was published. I think Watts would say that the Pentateuch Law was directed
>towards a mixed audience composed of people with different and at times even
>conficting visions about the subject being presented to them. He goes as far
>as saying that the text of the Law is fraught with rethoric devices which
>suggest it was meant to be read aloud in public, including to the common and
>ordinary folk.
>
>His conclusions, however, and I can be wrong on this, seem to apply mainly to
>the legal parts of the Pentateuch. Do you know of a good study which tackles
>the intended audience of the rest of the Pentateuch?
>
>There are indeed some scholars who maintain that the Pentateuch wasn't
>composed to be read by an audience, large or small, but mainly for reasons of
>preservation (e.g. Jean Louis Ska's essay in Persia and Torah: The Theory of
>Imperial Authorisation of the Pentateuch, 2001, Society of Bilical
>Literature).
>
>Best regards,
>
>Norman Cohn
>São Paulo - Brazil.
>
>
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>
>
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