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x;CNۛ[2oι۶X}4=kl{pV.4H RF7eɐ73Kcu ʸ~-^s=.QO,Ki8:GYLa=kO}[kub&<l[.3g T^%{FY KDp<,Hlf ,f;a~!4yj'rd)$&kDڞ$ M>{rvyb.ee ) ܇+$#{) `)Ґ[#U5-z͞Pi_@4(jt␐+S &k^Di4u%E{Tw$n!rs6ƍ"t5;%hrP?^r`D76UlǤ%S^ϸa8EUڶ,'h mkhz|LG_:r.d4U8tU0+b.Ř0:E}w/pdBNBMN6(tPJ@ @ @@@@@`@```@@@@ @ @ @ @@ @ @ ` @` ` ` @ @ @ @ @@@@@ @@ @ @ @@@@@@@@@@`@@`@`@`@@@@@@@@@@@@@@@@@@@@@`@``` `@ ` ` `@`@@`@`@```@```````@````@````@````@```@ @ @@@@@`@```@@@@@ @ @@@@@`@```@@@@@ @ @@@@@`@```@@@@@ @ @@@@@`@```@@@@`THE JEWISH UNDERSTANDING OF SCRIPTURE By Emmanuel Levinas Interpretation of the Torah unfolds the meaning of all meaning-and discloses the inspired capacity of human speech to surpass the language in which it is expressed. I am not trying to give an inventory of the figures of Jewish biblical hermeneutics in these few pages; that would call for the vast research required to take into account the diversity of periods and movements. It would also be a matter of establishing the credibility of interpreters, which is measured less by consensus than by individual intelligence and familiarity with tradition. Both Rabbi Yichmael's frequently cited "thirteen figures of Torah interpretation" and the familiar four levels of reading, whose vocalized sign becomes the word pardes-pchate (the obvious sense), remeze (the allusive sense), drache (the induced sense), and sod (the secret sense)-themselves call for exegesis and constitute aspects of rabbinism only in relation to the text. Only a modern formulation, which remains to be achieved, would put an end to misleading teachings in which traditional sources are cited as if, beneath the Hebraic letters that cover them, they all emerge from the same depth. My purpose is more modest: to illustrate by example certain ways of reading-presenting a talmudic extract that produces, under the guise of argument, the exegesis of some biblical verses. This, however, will lead me to state a few more general propositions, since the extract I have chosen deals, in its last part, with the significance of exegesis. An exegesis of exegesis, it is a privileged text, even if it does not eliminate other possible insights into the same subject. This fits in with the pluralism characteristic of rabbinic thought which, paradoxically, aims at compatibility with the unity of Revelation: the multiple positions of the teachers constitute its very life, since they, too, are "words of the living God." The talmudic passage on which I am going to comment will also lead us to consider the significance that commentary on Scripture can, in Jewish religious consciousness, have as a path to transcendence. It is perhaps essential to the very formation of this idea. _