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Beholding the Tree of Life: A Rabbinic Approach to the Book of Mormon
Too often readers approach the Book of Mormon simply as a collection of quotations, an inspired anthology to be scanned quickly and routinely recited. In Beholding the Tree of Life Bradley J. Kramer encourages his readers to slow down, to step back, and to contemplate the literary qualities of the Book of Mormon using interpretive techniques developed by Talmudic and post-Talmudic rabbis. Specifically, Kramer shows how to read the Book of Mormon closely, in levels, paying attention to the details of its expression as well as to its overall connection to the Hebrew Scriptures—all in order to better appreciate the beauty of the Book of Mormon and its limitless capacity to convey divine meaning.
247 pages, Paperback
First published November 12, 2014
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118 people want to read
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Displaying 1 - 17 of 17 reviews
March 30, 2018
5 stars. This book was excellent. Spoilers ahead, be warned!
I love the Hebrew Bible, and I had never considered analyzing the Book of Mormon as a commentary on the Hebrew Bible quite the way Kramer does. I loved his analysis. I need to reread that part of his book. It was just so good. Some of my favorite quotes are as follows:
On the many faces of Torah:
Torah is God’s direct creation, these rabbis believed that it participates in God’s power and therefore conveys an unlimited number of divine messages. As Rabbi Ishmael taught anciently: “Like a hammer that breaketh the rock in pieces… so also may one Biblical verse convey many teachings (BT Sanhedrin 34a).
For this reason, the Talmudic rabbis described the Torah as having at least seventy “faces” or facets (Numbers Rabbah 13:15), an idea that continues to be promoted by many rabbis today. Rabbi Stephen M. Wylen, a modern rabbi, explains:
The image of the seventy faces may be taken from the imagery of a jeweler’s art. Each side of a cut gem is called a facet, a little face. A light sparkles within every fine gemstone. We know that this light is a reflection, but the ancients thought of the light in a gemstone as originating from within the stone. The beauty and fascination of a fine gem is that the one stone sparkled in so many different ways. We know that there is a single light within the stone, but we see that light differently depending upon which face we gaze upon. One diamond is like seventy different diamonds as we turn it, but of course it is one. In the same way there is only one God, whose light shines forth from every verse in the Torah. We see that light differently depending upon how we interpret the verse. The unitary light of God’s Holy Spirit is fully revealed in many sparkles and flashes, as we seek God through a multitude of interpretations on every single verse of Scripture. (Stephen M. Wylen, Seventy Faces: The Jewish Way of Reading Scripture, p. 63. This is on p. 13)
On mysteries:
Because the Book of Mormon was neither written in Hebrew nor originally translated into Hebrew, any interpretation using sod in this way is naturally limited. Nonetheless, the Book of Mormon not only commends seeking after mysteries, but it also provides at least one mystical experience consistent with Jewish tradition. For instance, Nephi seems very interested in mysteries. In his introduction, he claims that he has had “a great knowledge of the goodness and the mysteries of God” (1 Ne. 1:1). Later he mentions that he had “great desires to know of the mysteries of God” as a youth and this is what motivated him to “cry unto the Lord” regarding his father’s initial prophecies. Given his experience where “the Lord did visit (him),” Nephi commends seeking such mysteries for all, saying, “For he that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them, by the power of the Holy Ghost, as well in these times as in times of old” (2:16; 10:19)
Jacob too praises the mysteries of God, especially their limitlessness, calling them “unsearchable” because of their depth and claiming that “it is impossible that man should find out all (God’s) ways. And no man knoweth of his ways save it be revealed unto him; wherefore, brethren, despise not the revelations of God” (Jabob 4:8). King Benjamin further teaches that the plates of brass, his version of the Hebrew Scriptures, contain the “mysteries of God” and serve an irreplaceable function in allowing people to “read and understand (God’s) mysteries” (Mosiah 1:3,5). King Limhi extends this function to the Book of Mormon by saying that “Doubtless a great mystery is contained within these plates (from which the book of Ether came), and these interpreters were doubtless prepared for the purpose of unfolding all such mysteries to the children of men” (Mosiah 8:19).
Knowing the mysteries of God, especially those contained in the Scriptures, seems vital to these and other writers of the Book of Mormon. In addition, the Book of Mormon recounts a protracted mystical experience that demonstrates how these mysteries of God can be revealed. As Robinson points out, in traditional Judaism “mystical truth is derived from an esoteric symbol system embedded in the sacred text, but mystical truth can also come from dreams, visions, and revelations vouchsafed to a fortunate few… (p. 39-40)
On the struggle of understanding an applying the text
“A man does not fully understand the words of the Torah until he has come to grief over them.” (BT Gittin 43a, as quoted on p. 43)
On Education
From pg. 82 on education, Kramer writes:
That Judaism places great stress upon education is well known. But what Judaism means by education is not as well known. The Hebrew word for education is hinukh. It does not mean only formal schooling. It literally means “consecration” and refers to training a child for living, not only for a livelihood. The primary aims in education of Jewish children are to 1) instill the moral and ethical values of the Jewish heritage; 2) encourage active observance of the Torah’s commandments (mitvot); 3) transmit knowledge of the Torah, the Talmud, and the major Jewish sources; 4) create a strong sense of identification with and concern for all Jewish people. (Hayin Halevy Donin, To Be a Jew: A Guide to Jewish Observance in Contemporary Life, p. 129-130)
On prophets
As the Jewish scholar Stephen Gabriel Rosenberg writes, prophets have a very specific function in the Hebrew Scriptures, a function that the English word does not always convey:
The term navi (plural nevi’im) is loosely translated as “prophet” but that gives the impression of someone who mainly foretells the future, which is not the case. Navi is a biblical word from the root n-b-a, which means “to bubble up”… and by extension to speak words that bubble up spontaneously… In more general terms it implies that the subject is speaking words that well up inside him, as if implanted by an outside source… The noun navi itself therefore indicates one who carries or conveys a special or divine message rather than prophecy. (Stephen Gabriel Rosenberg, The Haphtara Cycle: A Handbook to the Haphtaroth of the Jewish Year, xx.)
According to Rosenberg, Hebrew prophets are more “messengers” than predictors of the future, and the message they carry comes from God, not from themselves. As Rabbi W. Gunther Plaut writes, “A true prophet did not convey a personal opinion, but rather proclaimed a divinely initiated message.” (W. Gunther Plaut, The Haftarah Commentary, xxix.) This is precisely the kind of prophet the Book of Mormon presents, reinforcing this idea with distinct similarities to specific Hebrew prophets. (p. 125-126)
I love the Hebrew Bible, and I had never considered analyzing the Book of Mormon as a commentary on the Hebrew Bible quite the way Kramer does. I loved his analysis. I need to reread that part of his book. It was just so good. Some of my favorite quotes are as follows:
On the many faces of Torah:
Torah is God’s direct creation, these rabbis believed that it participates in God’s power and therefore conveys an unlimited number of divine messages. As Rabbi Ishmael taught anciently: “Like a hammer that breaketh the rock in pieces… so also may one Biblical verse convey many teachings (BT Sanhedrin 34a).
For this reason, the Talmudic rabbis described the Torah as having at least seventy “faces” or facets (Numbers Rabbah 13:15), an idea that continues to be promoted by many rabbis today. Rabbi Stephen M. Wylen, a modern rabbi, explains:
The image of the seventy faces may be taken from the imagery of a jeweler’s art. Each side of a cut gem is called a facet, a little face. A light sparkles within every fine gemstone. We know that this light is a reflection, but the ancients thought of the light in a gemstone as originating from within the stone. The beauty and fascination of a fine gem is that the one stone sparkled in so many different ways. We know that there is a single light within the stone, but we see that light differently depending upon which face we gaze upon. One diamond is like seventy different diamonds as we turn it, but of course it is one. In the same way there is only one God, whose light shines forth from every verse in the Torah. We see that light differently depending upon how we interpret the verse. The unitary light of God’s Holy Spirit is fully revealed in many sparkles and flashes, as we seek God through a multitude of interpretations on every single verse of Scripture. (Stephen M. Wylen, Seventy Faces: The Jewish Way of Reading Scripture, p. 63. This is on p. 13)
On mysteries:
Because the Book of Mormon was neither written in Hebrew nor originally translated into Hebrew, any interpretation using sod in this way is naturally limited. Nonetheless, the Book of Mormon not only commends seeking after mysteries, but it also provides at least one mystical experience consistent with Jewish tradition. For instance, Nephi seems very interested in mysteries. In his introduction, he claims that he has had “a great knowledge of the goodness and the mysteries of God” (1 Ne. 1:1). Later he mentions that he had “great desires to know of the mysteries of God” as a youth and this is what motivated him to “cry unto the Lord” regarding his father’s initial prophecies. Given his experience where “the Lord did visit (him),” Nephi commends seeking such mysteries for all, saying, “For he that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them, by the power of the Holy Ghost, as well in these times as in times of old” (2:16; 10:19)
Jacob too praises the mysteries of God, especially their limitlessness, calling them “unsearchable” because of their depth and claiming that “it is impossible that man should find out all (God’s) ways. And no man knoweth of his ways save it be revealed unto him; wherefore, brethren, despise not the revelations of God” (Jabob 4:8). King Benjamin further teaches that the plates of brass, his version of the Hebrew Scriptures, contain the “mysteries of God” and serve an irreplaceable function in allowing people to “read and understand (God’s) mysteries” (Mosiah 1:3,5). King Limhi extends this function to the Book of Mormon by saying that “Doubtless a great mystery is contained within these plates (from which the book of Ether came), and these interpreters were doubtless prepared for the purpose of unfolding all such mysteries to the children of men” (Mosiah 8:19).
Knowing the mysteries of God, especially those contained in the Scriptures, seems vital to these and other writers of the Book of Mormon. In addition, the Book of Mormon recounts a protracted mystical experience that demonstrates how these mysteries of God can be revealed. As Robinson points out, in traditional Judaism “mystical truth is derived from an esoteric symbol system embedded in the sacred text, but mystical truth can also come from dreams, visions, and revelations vouchsafed to a fortunate few… (p. 39-40)
On the struggle of understanding an applying the text
“A man does not fully understand the words of the Torah until he has come to grief over them.” (BT Gittin 43a, as quoted on p. 43)
On Education
From pg. 82 on education, Kramer writes:
That Judaism places great stress upon education is well known. But what Judaism means by education is not as well known. The Hebrew word for education is hinukh. It does not mean only formal schooling. It literally means “consecration” and refers to training a child for living, not only for a livelihood. The primary aims in education of Jewish children are to 1) instill the moral and ethical values of the Jewish heritage; 2) encourage active observance of the Torah’s commandments (mitvot); 3) transmit knowledge of the Torah, the Talmud, and the major Jewish sources; 4) create a strong sense of identification with and concern for all Jewish people. (Hayin Halevy Donin, To Be a Jew: A Guide to Jewish Observance in Contemporary Life, p. 129-130)
On prophets
As the Jewish scholar Stephen Gabriel Rosenberg writes, prophets have a very specific function in the Hebrew Scriptures, a function that the English word does not always convey:
The term navi (plural nevi’im) is loosely translated as “prophet” but that gives the impression of someone who mainly foretells the future, which is not the case. Navi is a biblical word from the root n-b-a, which means “to bubble up”… and by extension to speak words that bubble up spontaneously… In more general terms it implies that the subject is speaking words that well up inside him, as if implanted by an outside source… The noun navi itself therefore indicates one who carries or conveys a special or divine message rather than prophecy. (Stephen Gabriel Rosenberg, The Haphtara Cycle: A Handbook to the Haphtaroth of the Jewish Year, xx.)
According to Rosenberg, Hebrew prophets are more “messengers” than predictors of the future, and the message they carry comes from God, not from themselves. As Rabbi W. Gunther Plaut writes, “A true prophet did not convey a personal opinion, but rather proclaimed a divinely initiated message.” (W. Gunther Plaut, The Haftarah Commentary, xxix.) This is precisely the kind of prophet the Book of Mormon presents, reinforcing this idea with distinct similarities to specific Hebrew prophets. (p. 125-126)
April 14, 2020
I crept through this book because I checked it against every reference to the verses in the Book of Mormon that it discusses. To say I learned a lot would be an understatement. I learned to study the way a Jewish rabbi studies the Hebrew Scriptures, which is amazing in and of itself, multi-faceted, questioning, discovering. In so doing, I learned more about the authenticity, depth and meaning of the Book of Mormon. The book is true! There is no possibility of it being a hoax. If a person thinks that the way it came forth is hard to believe, miraculous and.amazing, he would be correct, but if a person thinks it is a hoax, it would be even harder to believe because of the series of things that would have had to happen to make it possible to be made up. The first is by far the more plausible than the second. The Book is true, and the things it has to teach the world about Jesus Christ are true. Reading “Beholding the Tree of Life” just made it that much easier for me to bear this witness.
Read
September 23, 2016In suggesting a rabbinic approach to the study of the Book of Mormon, author Bradley Kramer has done something both interesting and fruitful. At once I should point out, as Kramer does, that a rabbinic approach is not in itself a single method for approaching the text, but is rather an overall strategy that entails the use of many approaches and allows for the drawing of multiple insights about the text. As he points out in his opening chapter, “each interpretative approach has value in and of itself. It in no way competes with or negates other approaches.”
Kramer then goes on to discuss various approaches to studying the Book of Mormon, including reading it closely, studying it with others and in connection with other books, and studying it closely as a whole rather than focusing on favorite individual passages. He then goes on to elaborate on some of the tactics that can be employed under these various strategies by subjecting the Book of Mormon text to rabbinic methods of interpretation.
Having myself written a book on the Book of Mormon (“Pearls from the Plates: Reading and Responding to the Book of Mormon”), I can attest firsthand to the limitations of what Kramer characterizes as a “quotation-centered approach” to the Book of Mormon. Although there is much that can be gained by focusing on the meaning of brief scriptural passages and contemplating their application to the challenges of life, which is primarily what I attempted to do in my book, primarily based upon my experiences as an LDS bishop and Institute teacher, there is certainly more to be gleaned by undertaking a more systematic, in-depth approach along the lines that Kramer elucidates.
Overall, then, I highly recommend to readers with an interest in the Book of Mormon, especially those who have an interest in deepening their understanding of the text, that they take a good look at the approach that Kramer recommends by first studying his book and then re-engaging with the Book of Mormon with a fresh set of eyes and ears.
Kramer then goes on to discuss various approaches to studying the Book of Mormon, including reading it closely, studying it with others and in connection with other books, and studying it closely as a whole rather than focusing on favorite individual passages. He then goes on to elaborate on some of the tactics that can be employed under these various strategies by subjecting the Book of Mormon text to rabbinic methods of interpretation.
Having myself written a book on the Book of Mormon (“Pearls from the Plates: Reading and Responding to the Book of Mormon”), I can attest firsthand to the limitations of what Kramer characterizes as a “quotation-centered approach” to the Book of Mormon. Although there is much that can be gained by focusing on the meaning of brief scriptural passages and contemplating their application to the challenges of life, which is primarily what I attempted to do in my book, primarily based upon my experiences as an LDS bishop and Institute teacher, there is certainly more to be gleaned by undertaking a more systematic, in-depth approach along the lines that Kramer elucidates.
Overall, then, I highly recommend to readers with an interest in the Book of Mormon, especially those who have an interest in deepening their understanding of the text, that they take a good look at the approach that Kramer recommends by first studying his book and then re-engaging with the Book of Mormon with a fresh set of eyes and ears.
February 21, 2015
Kramer does a good job of both explaining Jewish methods and traditions surrounding the study and commentary on the Torah (and accompanying scriptures) for a lay audience and then applying that explanation in concrete readings to the Book of Mormon text. Doing so has advantages and disadvantages. At times, the readings and insights produced were genuinely provocative; at others, the readings felt a bit thin, like they were being stretched out in order to balance perviously provided examples rather than being organically developed on their own merit. Either way, this book provides an accessible, interesting, and useful way for audiences interested in LDS scripture to think about the implications of the Lehite's Jewish cultural heritage and the possibility of its extension and transmission throughout the history of the Book of Mormon peoples.
October 24, 2014
Kramer does a fantastic job of not only showing new and insightful ways to read the Book of Mormon, but he also provides numerous examples that show just how complex the Book of Mormon can be.
February 2, 2015
Many people take a quotation-centered approach to their study of the Book of Mormon, according to the author of “Beholding the Tree of Life.” While this method is useful for talks and lessons, it reduces the Book of Mormon to a collection of scriptural sound bites while ignoring its value as a literary work, or selecting the parts over the whole. Kramer proposes that a rabbinic approach is also appropriate because the Book of Mormon is a story of Jews in exile written not only for the descendants of the Nephites and Lamanites, but also for modern Jews, who would be most familiar with rabbinic methodology.
Most students of the Book of Mormon are unfamiliar with a rabbinic approach, so the author has provided detailed information and examples of this method. He contends that study of the Book of Mormon requires sustained mental effort, attention to details, consideration of deeper levels and alternative perspectives, a connection with other works of scripture, experience with God, and the creation of a personal divine relationship with the book rather than integration of textual information.
The view of works of scripture as multi-layered texts is common, but Kramer goes further, explaining that as rabbis study Hebrew Scriptures, they work at four levels, called peshat, remez, derash, and sod. Each requires a level of devotion and gives the student a different result.
Peshat involves the hard work required to not only determine the literal meaning, but to examine details and put them in context. Peshat can be seen in Lehi’s life as he studied the plates of brass and lived his life in accord with what he learned.
Further understanding comes through remez as the reader works to comprehend allegories, and understand ideas. Nephi’s explanation of Lehi’s dream of the allegory of the tree of life is an example of remez, as he moves beyond the surface meaning to the principles and truths contained therein.
Sermons leading to a better life are found in derash. The student of the scriptures must seek for the lessons beyond the original setting through this living art form. Nephi encouraged his readers to liken the scriptures unto ourselves, which is the essence of derash.
The final level is the mystical one of sod. This is where the scriptural scholar learns of God. While this approach is different in English than with Hebrew Scriptures because of the nature of the languages, we can still take this approach with the Book of Mormon, as noted by King Benjamin as he stated that the scriptures contained the mysteries of God.
The rabbinic approach is not for the casual reader, so Kramer provides details on how to read closely. He explains the importance of considering opening sentences as they set the tone and often have deeper meaning that what we see. The importance of context is identified through the contiguity principle, which states there is no meaning in isolation. Kramer also encourages the reader to consider similarities and differences between accounts of the same events and learn from the comparisons. He states that we should strive to understand the purpose behind repetition and redundancies as well as word order.
Additional suggestions made by the author include reading with others to help improve our experience with God, and looking at the roots of the Book of Mormon. As we understand its relationship to other scriptures, we receive additional witnesses of the truth and affirm words of the prophets. In addition, we are then able to see what we believed to be academic points, such as the Nephite experiences with kings into principles such as the societal dangers of having a king. Comprehension of historical context also helps with application to modern life and the significance of events such as Moses as a type for Christ.
Many may choose to argue that guides such as Kramer’s work are not required as the Holy Ghost is the only assistance required to understand the scriptures. He argues that guides, such as prophets, have always been provided to help in our search for understanding of God’s will. Many of these prophets felt they were failures because their contemporaries rejected their messages; however they have provided much guidance for future generations and continue to be sources of prophetic hope despite historical setbacks. Kramer argues that the Holy Ghost does not eliminate the need for guides, but is a supplement to them.
The author provides a type for our scripture study within his book. He encourages us to persist and continue in a lifelong study of the scriptures although his book has ended, as he writes that his conclusion isn’t really an ending. I will be continuing to use this book as a model for my scripture study in the coming year. I found its methods, while they may seem innovative, have been proven over centuries as appropriate for a lifelong relationship with the divine.
Most students of the Book of Mormon are unfamiliar with a rabbinic approach, so the author has provided detailed information and examples of this method. He contends that study of the Book of Mormon requires sustained mental effort, attention to details, consideration of deeper levels and alternative perspectives, a connection with other works of scripture, experience with God, and the creation of a personal divine relationship with the book rather than integration of textual information.
The view of works of scripture as multi-layered texts is common, but Kramer goes further, explaining that as rabbis study Hebrew Scriptures, they work at four levels, called peshat, remez, derash, and sod. Each requires a level of devotion and gives the student a different result.
Peshat involves the hard work required to not only determine the literal meaning, but to examine details and put them in context. Peshat can be seen in Lehi’s life as he studied the plates of brass and lived his life in accord with what he learned.
Further understanding comes through remez as the reader works to comprehend allegories, and understand ideas. Nephi’s explanation of Lehi’s dream of the allegory of the tree of life is an example of remez, as he moves beyond the surface meaning to the principles and truths contained therein.
Sermons leading to a better life are found in derash. The student of the scriptures must seek for the lessons beyond the original setting through this living art form. Nephi encouraged his readers to liken the scriptures unto ourselves, which is the essence of derash.
The final level is the mystical one of sod. This is where the scriptural scholar learns of God. While this approach is different in English than with Hebrew Scriptures because of the nature of the languages, we can still take this approach with the Book of Mormon, as noted by King Benjamin as he stated that the scriptures contained the mysteries of God.
The rabbinic approach is not for the casual reader, so Kramer provides details on how to read closely. He explains the importance of considering opening sentences as they set the tone and often have deeper meaning that what we see. The importance of context is identified through the contiguity principle, which states there is no meaning in isolation. Kramer also encourages the reader to consider similarities and differences between accounts of the same events and learn from the comparisons. He states that we should strive to understand the purpose behind repetition and redundancies as well as word order.
Additional suggestions made by the author include reading with others to help improve our experience with God, and looking at the roots of the Book of Mormon. As we understand its relationship to other scriptures, we receive additional witnesses of the truth and affirm words of the prophets. In addition, we are then able to see what we believed to be academic points, such as the Nephite experiences with kings into principles such as the societal dangers of having a king. Comprehension of historical context also helps with application to modern life and the significance of events such as Moses as a type for Christ.
Many may choose to argue that guides such as Kramer’s work are not required as the Holy Ghost is the only assistance required to understand the scriptures. He argues that guides, such as prophets, have always been provided to help in our search for understanding of God’s will. Many of these prophets felt they were failures because their contemporaries rejected their messages; however they have provided much guidance for future generations and continue to be sources of prophetic hope despite historical setbacks. Kramer argues that the Holy Ghost does not eliminate the need for guides, but is a supplement to them.
The author provides a type for our scripture study within his book. He encourages us to persist and continue in a lifelong study of the scriptures although his book has ended, as he writes that his conclusion isn’t really an ending. I will be continuing to use this book as a model for my scripture study in the coming year. I found its methods, while they may seem innovative, have been proven over centuries as appropriate for a lifelong relationship with the divine.
February 11, 2020
This has got me so much more excited to read the Book of Mormon. In almost overwhelmed by how much information and guidance this book provided. It was a little hard to get through at times, some of the Jewish vernacular got a little difficult to process, but overall it was so enlightening.
December 11, 2015
Kramer offers a unique and powerful approach to studying scriptures, arguing that rabbinical methods can be usefully applied to texts beyond the Torah and Hebrew Bible, in particular the Book of Mormon. He begins by demonstrating four styles of close scriptural exegesis, highlighting how readers can look at (1) the literal meaning, (2) the allegorical level, (3) the sermonic level, and (4) the mystical level *within* individual texts. He then shows how texts can be read and analyzed *together*, corresponding to the rabbinic idea of *haftarah*, or matching similar (yet narratively unrelated) passages of Biblical text. He convincingly argues that the Book of Mormon can be read as a *haftarah* or companion to the Hebrew Bible.
Kramer provides excellent examples of these rabbinic methods throughout the book, pairing established Biblical examples with insights he has found from his own study of the Book of Mormon.
This book is impeccably organized, well written, and is quite accessible. It will give you a enhanced set of tools for studying the scriptures deeply and will change the way you read.
Kramer provides excellent examples of these rabbinic methods throughout the book, pairing established Biblical examples with insights he has found from his own study of the Book of Mormon.
This book is impeccably organized, well written, and is quite accessible. It will give you a enhanced set of tools for studying the scriptures deeply and will change the way you read.
February 11, 2016
My husband and I read this book together, which in hindsight is something the author would whole-heartedly support, given that one of the rabbinic approaches to scripture he highlights is using a chavrutot (ie a study partner of similar age and ability) to improve study. As a result, we were able to find more connections between the ideas in the book and within the scriptures more broadly as we read together. This book was especially intriguing to me because I vacillated between two emotions: one of recognition, as I read about methods I had used before (although I didn't know the Jewish history behind it), and one of total surprise, as the next approach in the book would be completely new to me. Beyond the rabbinic study methods themselves, which definitely helped get me out of a scripture-reading rut, I enjoyed diving into the illuminating connections between the Book of Mormon and the Bible, many of which I had not noticed before.
January 7, 2015
This book is really more like 4.5 stars. An excellent book that outlines the relevance of approaching the Book of Mormon in much the same way that Jewish Rabbis approach the Hebrew Bible. This book is a great starting point to help one start an in-depth, intertextual careful study of the Book of Mormon.
October 6, 2019
A way of studying the Book of Mormon together with the Old Testament that teaches about rabbinic study techniques and philosophies and that shows how the Book of Mormon adds to and clarifies teachings in the Old Testament (or Hebrew Bible).
August 17, 2020
I found some new insights into the Book of Mormon, which is always wonderful. I've read it more times than I've been alive and it's always interesting to learn new things. I especially enjoyed the parallels to the Old Testament and some of the broader chiastic structure in broad strokes. It's a quick read.
Brett Folkman
Doctor of Ministry
Brett Folkman
Doctor of Ministry
February 8, 2020
I did not get far. Maybe I am not scholarly enough, but I suspect that scholars want to get very granular with their subject. Still, I did not much care for this one. Visions of the trees seemed to get in the way of the forest.
https://mormanity.blogspot.com/2020/0...
https://mormanity.blogspot.com/2020/0...
March 6, 2015
Brent and I started this as our nightly devotional reading, but we found it didn't work well for that purpose. I would rate this 3.5. I hardly ever give 5's (all-around exceptional) and so a 4 might be someone else's 5. I really liked learning about the rabbinic method of reading scripture and using it to read The Book of Mormon was fascinating. I liked the fact that there were so many actual examples. What I found especially enlightening was how the rabbinic method can bring the Hebrew Scriptures and The Book of Mormon together, where the message of one can shine a light on the other. This makes a good reference book--it reads more like a textbook than a devotional book for me, but the whole concept was novel enough to keep me engaged.
April 13, 2015
I was excited to find this book, which applies the methods of the rabbis to reading and studying the Book of Mormon, since I enjoy using multi-layered P-R-D-S techniques in reading the Bible. In the first two chapters, Kramer does a good job of outlining rabbinical study methods for the uninitiated Mormon. The rest of the book is what he found when he tried it out. That's when I got bored. I had hoped for deeper insights.
March 29, 2017
The author relies too much on his own scriptural interpretations and gives misinformation about some scriptural content. The author contradicts himself on a number of occasions and the construction of this book seemed a little rushed. There were virtues to this book but these seemed to be overshadowed by the problematic. The book is less of a rabbinic approach to the Book of Mormon and is more of a collection of the authors personal insights into the scriptures and his purpose seems unclear.
Displaying 1 - 17 of 17 reviews