An Attack on the Christian Reading of Scripture
Se‘adya Ga’on
922
Commentary on Genesis 1:26
He said “Let us make man” in the plural, by way of the royal “we,” which is used in the Hebrew language to express greatness and glory, as when a king or minister or nobleman says, “We commanded, we said, we did”; and thus Laban said, And we will give you this one as well (Genesis 29:27) and Amazia said, Have we made thee…
Se‘adya Ga’on’s influential Judeo-Arabic commentary on the Pentateuch, which seems to have covered only the first thirty-two chapters of Genesis, all of Exodus and Leviticus, and Deuteronomy 32, contains many lengthy excurses that tackle theological, methodological, and other issues of concern. (Se‘adya’s verbose comments were famously criticized by Abraham Ibn Ezra in the introduction to the latter’s biblical commentary.) In the passage here, Se‘adya outlines some of his disagreements with Christian Trinitarianism, which he also criticized at length in his philosophical treatise, the Book of Beliefs and Opinions. Echoing earlier rabbinic responses to “heretical” understandings of the biblical phrase “Let us make man in our image” (Genesis 1:26), Se‘adya denies that the plurals indicate multiple divine forces. This kind of polemical evaluation of other traditions was common in Se‘adya’s theological environment, which was shaped by methods of kalām (rationalist Islamic theology).
Creator Bio
Se‘adya Ga’on
Se‘adya ben Joseph al-Fayyūmī, from the town of Dilāṣ in the Fayyūm region of Egypt, was one of the most significant figures in the early medieval world, reshaping rabbinic thought and literary culture according to the norms of the medieval Islamicate intellectual world in which he lived. Se‘adya played a decisive role in communal events and numerous intellectual fields. He polemicized against Karaites; composed early and influential works in Judeo-Arabic, of biblical exegesis, theology, linguistics, and law; composed a prayer book; and wrote liturgical poetry. He also translated much of the Hebrew Bible into Judeo-Arabic. Se‘adya began his literary career in Egypt but, around the year 900, went to study in the Palestinian academy in Tiberias. In 902, while still young, he composed the first Hebrew dictionary, the Egron, revising and expanding it until 930, when it had more than a thousand entries. At some point before 921, he came to Baghdad and participated in the calendar controversy that shook the Jewish world in 921 and 922. In 928, he was chosen to head the Sura academy by the exilarch David ben Zakkai. Only two years later, however, they began a conflict that went on for six or seven years, each of them deposing the other and appointing a replacement, until they finally reconciled.
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