Project Proposal:
“Lishma”: A Curated Open Project Exploring Syntactic Ambiguity and Biblical Exegesis through the Jewish Calendar Year
Submitted June 2022
Introduction
The proposed capstone “lishma: Monthly parshanut of Syntactic Ambiguities” is a pilot for a project that aims to give broad access to a philological method of studying Hebrew Bible, at variable levels of detail and complexity, to researchers and the general public. The project is concerned with both products and processes. Ultimately, it aims to produce a robustly linked database of syntactic ambiguities and medieval Jewish biblical commentary as well as an online textbook, and to serve as a platform for collaborative high-level digital Bible study and scholarship.
The capstone itself entails the creation and curation of a platform for the exploration of 12 sample cases of syntactic ambiguity in the Hebrew Bible, to be “rolled out” monthly for public interaction, according to the Hebrew calendar.
Environmental Scan
Hebrew Bible study
Textual study is a central praxis in Judaism, with the Hebrew Bible as the foundational canonical corpus followed by the Talmud and additional rabbinic writings. The late 20th century heralded a burgeoning democratization of Hebrew Bible study, in both public and academic spheres, and 21st century technology has led to further development of digital resources to increase accessibility of serious Hebrew Bible study. My capstone project draws particular inspiration from the “gilyonot” of Nehama Leibowitz (1905 – 1997). Nehama personally distributed and checked thousands of worksheets on a weekly basis, which she copied by mimeograph and distributed by post to all who requested to be added to her list. She was particularly interested in
discourse, guiding students to explore how commentators were engaging with the text, and with each other. “What’s bothering Rashi?” is a popular phrase used to summarize her approach.
A gilayon of Nehama, from https://www.sefaria.org/collections/-גיליונות נחמה
Nehama’s use of 20th century technology for “mass” (to scale) accessibility and interactivity presaged the 21st century development of digital resources for Hebrew Bible study. The following 3 digital resources are representative of this growing phenomenon. They are the ones I personally use most, in my research, teaching, and personal study: Sefaria; alHatorah; TABS. The first two platforms are primarily devoted to collecting and digitizing sources, and creating a robust set of tools including links and search capabilities. TABS is devoted to making Bible scholarship accessible to non-specialists by inviting academics to publish summaries of their research. The website is primarily structured according to the traditional liturgical Torah reading cycle, so that each week of the year new articles are published relating to the Torah portion (parsha) within that annual cycle. All 3 of the specified websites are tied in various ways to the Jewish calendar cycle.
The project is based on courses in Ambiguity and Exegesis taught by Richard H. Steiner of Yeshiva University (over app. 30 years), which I and many other students have found influential in their subsequent studies and careers. These students, along with students who have studied the material with me, will be the first group I will reach out to when the platform is sufficiently ready to receive input. One of those students, Josh Weiner, has already done some preliminary work on digital representation of the examples included in this project, and the capstone builds upon his work.
Syntactic ambiguity
For native English speakers, the book title “Eats, Shoots and Leaves” can serve as a familiar reference point to consider the topic of syntactic ambiguity. (Lynne Truss, Eats, Shoots & Leaves: The Zero Tolerance Approach to Punctuation. Profile Books, 2003). This title is also useful for showing how instances of syntactic ambiguity are often inter-related with semantic and morphological ambiguities, and with questions of punctuation. A key resource for syntactic categories and for the analysis of biblical Hebrew syntax in the project is Bruce K. Waltke and M. O’Connor, An Introduction to Biblical Hebrew Syntax. Winona Lake,IN: Eisenbrauns, 1990. I will also make use of my class notes and handouts from Richard Steiner’s course in Syntactic Ambiguity and Biblical Exegesis. At a future date, I hope to invite other students of Steiner’s to contribute course material that they have saved and to dedicate a space for either preserving these artefacts, possibly as scans or possibly in some other form.
Photocopy of a course handout of R.S. Steiner, Biblical Syntax, Yeshiva University, 1987, containing handwritten and typed sources, mimeographed, along with my handwritten notes.
Crowdsourcing
My capstone project aims to use small-scale crowdsourcing to enable users to engage the platform as producers as well as users. Such public crowdsourcing is common in scientific research, especially in the gathering of quantitative data. See for example, https://www.zooniverse.org/ and https://www.rand.org/. To date, there is not a significant “Citizen Humanities” along the lines of “Citizen Science.”[1] I hope to encourage public contribution by reaching out to people who have studied the method of disambiguation used in the project. For the capstone, I will primarily use my personal network to invite some of my former students and students of Prof. Steiner’s at Yeshiva University and other colleagues to contribute. I may also post an invitation on the facebook group “Ask the Bet Midrash” (4.5k members on 23 May 2022); this would need to be worded carefully, as the group does not support promotional posts.
I hope that curating the project according to the calendar year will incentivize public engagement, as there will be a restricted dedicated time period for receiving input on particular passages. [note: instead of restricting access temporally, I have posted two versions of the source sheet for each month–one with the sources alone, and one with my analysis of the sources, where interactive commenting is encouraged. ST 19 Sept. 2023]
Resources
I have received approval for the following request to host the capstone project on Manifold:
I want to host my capstone project for my CUNY DH Masters Degree on Manifold: “lishma: Monthly parshanut of Syntactic Ambiguities.” This project will present 12 cases of syntactic ambiguity in the Hebrew Bible, correlated to the Jewish calendar, together with medieval Jewish commentaries related to the textual ambiguity. It will provide an open space for commenting on the analyses.
I had opened a Googledoc (here) when I first intended to crowdsource the design of the project. I hope to develop the project fully on Manifold, but I may find it necessary to return to this Googledoc and additional Googlesheets to develop the different components of the project. [ST update: In the end, I produced all of the sourcesheets as Googledocs, which I then integrated into Manifold. I would love to re-format the presentation in the future, to be more user-friendly.]
The list of biblical passages follows, attached to the corresponding Hebrew calendar month. Links to the primary texts are to www.alHatorah.org, with supplementary use of www.sefaria.org.
MONTH | VERSE | RATIONALE |
1. TISHRE (September October) | Lev 19:30 “for on this day shall atonement be made for you, to cleanse you; from all your sins you shall be clean before Hashem.” | The Day of Atonement falls in Tishre and Lev 19:30 is about the Day of the Atonement |
2. CHESHVAN | Gen 10:21 “Shem, the elder brother of Japhet” | This chapter is about the Flood, which began in the month of Cheshvan. Recitation of a prayer for rain begins in the Diaspora in Cheshvan. |
3. KISLEV | Exod 27:20 and Lev 24:2 “pure beaten olive oil” | The pure olive oil relates to the holiday of Chanuka which begins on 25th Kislev. |
4. TEVET | Exodus 25:34 “And on the lampstand there shall be four cups made like almond blossoms, its buds and its flowers” | The description of the Menorah relates to Chanuka which is celebrated for 8 days, leading into the month of Tevet. |
5. SHEVAT | Exodus 15: Song of the Sea “they sank like lead in mighty waters”; “dead on the shore of the sea” | The Torah portion of the Song of the Sea is read in Shevat, on the Sabbath of the Song, Shabbat Shira |
6. ADAR | Esther 6:8 “and that a royal crown had been placed on its head” | The Scroll of Esther (Megillat Esther) tells the story of Purim and is read on Purim, which falls in Adar |
7. NISAN | Deut 26:5 “A wandering Aramean was my father” | This passage is traditionally read at the Passover Seder, in the month of Nisan, as the central text of the Hagaddah (in accordance with the Mishna: mPesahim 10:4) |
8. IYYAR | 2Sam 1:26 “Your love is wondrous to me” | This passage is King David’s eulogy over the death of Jonathan; Iyyar marks Memorial Day in Israel, which leads into Israel Independence Day, commemorated by Palestinians as Nakba |
9. SIVAN | Ruth 2:20 “who has not left off his kindness” | The book of Ruth is read on the festival of Shavuot, which falls in Sivan |
10. TAMMUZ | Exod 20:19 “you shall not make with me gods of silver and gods of gold you shall not make for yourselves" | The fast of 17th Tammuz commemorates a number of tragedies in the Jewish calendar, associated with the destruction of the First and Second Jerusalem Temple, and also Moses’ breaking the Tablets of the Law in response to the Israelites’ sin of worshipping the idol of a Golden Calf |
11. AV | Gen 49:10 “the scepter shall not depart…” | The saddest day of the Jewish calendar is the fast day of Tisha b’Av, commemorating the destruction of the First and Second Jerusalem Temple and the end of the Davidic dynasty; this day is followed by a period of consolation in the calendar, and anticipation of redemption. A number of prophetic biblical texts re-use Genesis 49:10, according to various interpretations that refer to the end of the dynasty as well as to its eventual renewal in a future messianic era. |
12. ELUL | Psalm 135:4 “for Jacob God has chosen” | The month of Elul is a month of repentance. The letters of the name of the month are said to be an acronym for the Hebrew, “I am for my beloved and my beloved is for me,” pointing to a mutuality of love between God and Israel. This bi directional love is reflected in the 2 readings we explore for Ps. 135:4. |
For each example, a text (“page”) will be created that will consist of
• The passage from the Hebrew Bible that contains the syntactic ambiguity and an explanation of the tie to the Hebrew month.
• A list of excerpts from medieval Jewish Biblical exegetes who comment on the passage in a way that is relevant to analyzing the ambiguity
• An analysis of the ambiguity. Where relevant, bibliographic material will also be provided [ST: this has been reconfigured with separate versions of the texts: one with just the sources and one with analysis]
[1] I am interested to explore why this is the case. It has been suggested to me that those who engage in humanities research have a more proprietary approach towards ideas, perhaps since it is the ideas themselves that are the units of knowledge, in contrast to hard-science research where the specialists’ contribution relate to quantitative analyses and applications. The project title “lishma” refers to a Talmudic statement assessing the value of Torah study: the term means “in its name” or “for its [own] sake,” and is variously understood, inter alia, as indicating the value of studying Torah in order to gain knowledge about how to best fulfill religious precepts; or studying the Torah in order to fulfill the religious requirement of Torah study; or studying Torah in order to engage in the praxis of Torah study, e.g., to enjoy the spiritual and intellectual experience of the study. It is this last interpretation, studying for joy and community, that inspires my capstone project, and particularly, my aim to help facilitate and enrich Torah study.