I’m reading the Jewish Publication Society Torah Commentary on Genesis, and just getting into some of these verses.
But, already, the author (don’t have this in front of me) is mentioning the uniqueness of Genesis.
Gen 1:1 to 2:3 seems to have been added on to an older text which then follows. He points out the structure of that section, with its emphasis on the heptad (7), which is brought out more in the Hebrew, it seems. He emphases how everything here demythologizes the creation myths of surrounding pagan systems, how monotheism was established. Later, there are other accomplishments in Genesis, such as the separation of prayer from sacrifice – a radical departure from spell and ritual and sacrifice in the pagan sects.
He points out the uniqueness of the names of God used in Genesis, and few used elsewhere, to underscore the uniqueness and antiquity of that writing.
There are twelve almost imperceptible divisions in Genesis. But, there is a repetition of Jewish phrases that create the divisions. From his review of the Talmud and other writings and modern criticisms, he wrote the commentary on the finished work, as we know it, rather than breaking it down into the many literary units that can be identified in the Hebrew, itself.
At this point, his commentary aimed at the “serious student” lays out the hypothesis that there are many gaps in the text (such as the passage of time in the account of Cain and Abel, from their births quickly to their adult occupations and conflict).
Perhaps his point of view is more polemical than analytical, as he emphasizes how Genesis contains these patchwork texts to establish and support the whole idea of the Jews as the Chosen People and how their relationship to God and to each other developed.
He doesn’t ignore the geneologies, but seems more interested in what purpose they serve, and he highlights the effect of redaction of the scroll over time. There are just things that the scroll just doesn’t tell us.
It’s also significant that the Torah ends with the death of Moses and with perhaps a telling remark, that “no greater prophet than he ever arose” in Israel, suggesting that the redaction was finished after all the other prophecies has been written.
I like looking at a commentary like this which is certainly stripped of Christological exegesis (although that serves a vital purpose in its own right) to look more at the literal sense and the meaning that comes out of it.
Right or wrong, the Talmud and other Jewish writings look at revelation as complete and interpretation handed over to the Rabbis. They look for all the little clues to help explain the questions that pop up over the text. They figure their job is never ended, and that Torah study (Talmud Torah) will go on until the end of time.
