I was inspired by the marvelous example of Giacometti, the great sculptor. He always said that his dream was to do a bust so small that it could enter a matchbook, but so heavy that no one could lift it. That's what a good book should be.
I have an open mind - - I read, I study, I study your work and the work of other people with less talent. But that is not what I do in my writing and teaching. Still the love for the text we have in common.
What I do, I want to do with all my being.
I respect scholarship. But I don't like to do things half-heartedly.
Abraham is trying to obey God, but not to kill. I feel that moment is one of the defining moments of Jewish faith.
The story [of the Sacrifice of Isaac ] is much more a part of theology than of history.
Occasionally, I come to moments of anguish in the text.
If God exists, how can we lay claim to freedom, since He is its beginning and its end?
A voice behind me asked, "Where is God? Where is He? Where can He be now?" and a voice within me answered: "Where? Here He is - He has been hanged here, on these gallows."
Sometimes I am asked if I know 'the response to Auschwitz; I answer that not only do I not know it, but that I don't even know if a tragedy of this magnitude has a response.
We didn't really differ [with Frank Moore Cross] because we have the same love of the text. We share that love.
As for the discipline, we [me and Frank Moore Cross] belong to two different disciplines. One involves research and archaeological materials. Mine is more interpretive. But it is the love for the text that is there, and that is what makes the whole adventure of reading and studying and sharing worthwhile.
[Moishe] explained to me, with great emphasis, that every question possessed a power that was lost in the answer.... And why do you pray, Moishe?' I asked him. I pray to the God within me for the strength to ask Him the real questions.
If the victims are my problem, the killers are yours.
A disciple came to the celebrated Master of the Good Name with a question. “Rabbi, how are we to distinguish between a true master and a fake?” And the master of the good name said, “When you meet a person who poses as a master, ask him a question: whether he knows how to purify your thoughts. If he says that he knows, then he is a fake.
Naturally, the human being wants to forget pain.
Only one enemy is worse than despair: indifference. In every area of human creativity, indifference is the enemy; indifference of evil is worse than evil, because it is also sterile.
I believe a human being - if he or she wants to remain human, then he or she must do something with what we have seen, endured, witnessed.
Did I write it so as not to go mad or, on the contrary, to go mad in order to understand the nature of madness?
I try to see their moral relevance [in the Bible] and, of course, to admire the literary beauty of the text. Prophetic poetry: No one has written the way Isaiah does.
No one has written the way Isaiah does. The royal style, the majesty of the language. He is called the prince of the prophets. No one has written like that. I've studied ancient literature, Homer, for example, but it's not the same thing.
[ Rabbi Shlomo ben Isaac] was the greatest commentator [of the Bible] we ever had.
[My approach to the Bible, history does really matter.] Everything matters. But I have priorities. For instance, for me to know whether there were two Isaiahs or one is less important than the text itself. Of course I read the arguments for and against. But it's not my task in life to say there were two or three authors of Isaiah's book, or how many authors there were of Deuteronomy. This is not what I'm doing.
The world? The world is not interested in us. Today, everything is possible, even the crematoria.
Josiah has a tremendous reputation in the text. He rediscovered the Book of the Law; you remember how Hilkiah the High Priest somehow found it [2 Kings 22:8].
"Not to remember is not an option."
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