The American scholar and rabbi Israel Drazin is preparing a series of books, "Unusual Bible Interpretations" which examine and interpret Scriptural texts. This book, the fifth in the series, studies two short prophetic books: Jonah and Amos. Over the years, I have come to know Drazin through Amazon and have learned a great deal from him. He kindly sent me a review copy of this book.
One of the valuable lessons of Drazin's studies is that readers tend to bring their own perspectives to the study of the Bible. Thus, his books examine various Jewish and Christian readings of Biblical books and finds they differ internally (different views within the Jewish or Christian traditions) and from one another. Drazin's own interpretations are heavily influenced by his reading of the great Jewish philosopher Maimonides. His readings of Scripture tend to be both rationalistic and naturalistic -- denying supernatural influence to the extent possible and miraculous occurrences.
In this study, Drazin takes two difficult and different books -- Jonah and Amos. He examines them separately and finds parallels in their basic meaning. He is attentive to each work but finds that both books teach the importance of respect and understanding for all peoples. There are other specific lessons he draws from each book.
Drazin begins the study of Jonah with a discussion of the many questions attentive readers have found with the story. He presents his own translation and commentary on this short book, and follows it with chapters summarizing many of the Jewish, Christian, and scholarly commentators on the book. The discussions are brief but show the range of views that Jonah has elicited. Drazin then examines various themes in the book from his own perspective. He argues that the book is not about the need for repentance -- a term not used in the book -- but instead shows how the prophet Jonah ultimately realized "that his negative feeling about the Assyrians is wrong. One must respect and aid all people, no matter their nationality or religion. And this is especially true when most of the people do not understand their leader's intent or share it." This is a valuable lesson indeed. Not all readers will be persuaded that repentance plays no part in the story. I enjoyed learning the views of other scholars, particularly, the contemporary scholar Hayyim Angel, whose views seem close to those of Drazin.
Drazin follows essentially the same method of exposition in his discussion of Amos. The text is longer and more obscure and more of the discussion is taken by the translation and the commentary on the difficulties of the text. There are many interpretive issues about the nature of Amos' message, some large and some small, which Drazin brings out well. He also describes in brief terms the historical background necessary to understand the text. The broadest issue for interpretation is the nature of Amos' criticisms of the Israelites. Many readers find that Amos prophesies against the people because they have abandoned God and have taken to the worship of idols and of pagan rites, for example fornication in the house of worship. Other readers find the heart of Amos' message in the failure of the Israelites to treat each other and other people well. This reading emphasizes the part of the text where Amos criticizes wealthy people and those with political power for their exploitation and shameful treatment of the less fortunate. In his translation and commentary and discussion of different points of view, Drazin argues strongly for the latter reading of the text.
As with Jonah, readers can examine the translation and the sources Drazin discusses and form their own views. Near the end of his study, Drazin quotes from a contemporary Christian commentator, J.B. Coffman, who makes a case for a reading that Amos was condemning idolatrous behavior and belief. Coffman writes in criticism of interpreters holding to Drazin's reading of the text that "the very suggestion that a tender regard for the poor and a deep sincerity on the part of the people could have sanctified and legitimatized such a bastard religion as that is an affront to all that is written in the Holy Scriptures." The text seems to me complex enough to support multiple interpretations.
Drazin's study properly emphasizes the most famous quotation from Amos, 9:7. "Are you not as the children of the Ethiopians to me, children of Israel?" said the Lord. "Didn't I bring out Israel from the land of Egypt, and the Philistines from Caphtor, and Aram from Kir."
This passage too has been read many ways. Drazin persuasively reads it as expressing God's concern for all people, not only the Israelites. Thus, the primary teaching of Amos is essentially the same as the teaching of Jonah: respect and love for all people irrespective of nationality and irrespective of one's disagreement with their forms of worship.
I essentially gave up on Scriptural reading and on Jewish practice many years ago. Oddly enough my friendship with Drazin and my study of his books has brought me to a new if different appreciation of their value. I was fascinated with this study and with learning about Jonah and Amos. I am grateful for the opportunity to think again about Jewish texts through my friendship with Rabbi Drazin and through his books.
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