By Itzhak Benyamini
In this e-book Itzhak Benyamini offers an alternate studying of Genesis, an in depth textual research from the tale of production to the binding of Isaac. This examining bargains the potential for a delicate relation to God, now not one characterised by way of worry and awe. the amount provides Don-Abraham-Quixote no longer as a perpetual knight of religion yet as a crafty believer within the face of God's calls for of him. Benyamini reads Genesis with out making concessions to God, asking approximately Him sooner than He examines the center of Adam, Noah, Abraham, and the opposite knights of religion (if they're relatively that). during this means, the remark on Genesis turns into a platform for a brand new kind of serious theology. via this unconventional rereading of the usual biblical textual content, the publication makes an attempt to extract a distinct ethic, person who demanding situations the Kierkegaardian call for of blind religion in an all-knowing ethical God and provides in its stead another, daily ethic. The ethic that Benyamini uncovers is characterised by way of relatives continuity and culture meant to make sure that very axis—familial permanence and resilience within the face of the difficult and capricious legislation of God and the typical hardships of lifestyles.
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Extra info for A Critical Theology of Genesis: The Non-Absolute God
God commands the earth to 16 I. BENYAMINI create, or he indicates that from now on, this is what will happen, that the earth will make plants grow. In this sense, the earth itself is a creator, and God becomes a planner or a futurist. The earth is the creator, the actor, and therefore God promises it fertility, continuity. Significantly, the gender of the Hebrew word adama [earth] is feminine. And Elohim said, Let there be lights in the firmament of heaven to separate the day from the night; and let them be for signs and for seasons and for days and years, and let them be lights in the firmament of heaven to give light upon the earth.
Thus, starting with Eve, whose punishment is that her womb will cause her suffering, and birth will not be easy, her womb is slightly impaired, because of the masculine God’s desire to completely block the womb and his envy of the other creative agent. Is this YHWH’s unconscious? God emphasizes to Eve, from which we may conclude something about the earth, the archetype of the earth, that your desire shall be for your man, meaning that her desire will be for the masculine factor, and the masculine “he” will rule over her.
And Elohim saw that it was good. (1:9–10) It was stated that the earth already existed, but now we hear that it was created. This is because earth was no longer the confused reality that it was at first. Now it is the name erets (land), which was given to yabasha (dry land), in that it is distinct from water. And Elohim said, Let the earth make grass grow, plants yielding seed, and fruit trees bearing fruit with their seed in it, each according to its kind, upon the earth. And it was so. The earth made grass grow, plants yielding seed according to their own kinds, and trees bearing fruit with their seed in it, each according to its kind.
A Critical Theology of Genesis: The Non-Absolute God by Itzhak Benyamini