Old Testament in The Books Store

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Subtitled: "One Man's Humble Quest to Follow the Bible as Literally as Possible," Jacobs, or A.J., as his two-year-old son calls him, does just that. It is likely that no one but A.J. Jacobs could have accomplished such a feat. After all, his last book, The Know-It-All, chronicles his reading of the entire Encyclopedia Brittanica, from A to Z. No one but a smart, witty, self-deprecating, nitpicky kinda guy would undertake two such daunting tasks, and complete them with grace, no pun intended.

Jacobs, a New York Jewish agnostic, decides to follow the laws and rules of the Bible, beginning with the Old Testament, for one year. (He actually adds some bonus days and makes it a 381-day year.) He starts by growing a beard and we are with him through every itchy moment. Jacobs is borderline OCD, at least as he describes himself; obsessing over possible dangers to his son, germs, literal interpretation of Bible verses, etc. He enlists the aid of counselors along the way; Jewish rabbis, Christians of every stripe, friends and neighbors.

In an open-minded way he also visits with atheists, Evangelicals Concerned (a gay group), Jerry Falwell, snake handlers, Red Letter Christians--those who adhere to the red letters in the Bible, those words spoken by Jesus Himself, and even takes a trip to Israel and meets Samaritans. Through it all, he keeps a healthy skepticism, but continues to pray and is open to the flowering of real faith. Jacobs is a knowledge junky, to be sure. He enjoys the lore he picks up along the way as much as any other aspect of his experiment. One of the ongoing schticks is his meeting with the shatnez tester, Mr. Berkowitz. He is the one who determines whether or not your clothes are made of mixed fibers, in keeping with the Biblical injunction not to wear wool and linen together. The two become friends and prayer partners, in only one of the unexpected results of this year.

In How to Read the Bible, Harvard professor James Kugel leads the reader chapter by chapter through the "quiet revolution" of recent biblical scholarship, showing time and again how radically the interpretations of today's researchers differ from what people have always thought. The story of Adam and Eve, it turns out, was not originally about the "Fall of Man," but about the move from a primitive, hunter-gatherer society to a settled, agricultural one. As for the stories of Cain and Abel, Abraham and Sarah, and Jacob and Esau, these narratives were not, at their origin, about individual people at all but, rather, explanations of some feature of Israelite society as it existed centuries after these figures were said to have lived. Dinah was never raped -- her story was created by an editor to solve a certain problem in Genesis. In the earliest version of the Exodus story, Moses probably did not divide the Red Sea in half; instead, the Egyptians perished in a storm at sea. Whatever the original Ten Commandments might have been, scholars are quite sure they were different from the ones we have today. What's more, the people long supposed to have written various books of the Bible were not, in the current consensus, their real authors: David did not write the Psalms, Solomon did not write Proverbs or Ecclesiastes; indeed, there is scarcely a book in the Bible that is not the product of different, anonymous authors and editors working in different periods.

Such findings pose a serious problem for adherents of traditional, Bible-based faiths. Hiding from the discoveries of modern scholars seems dishonest, but accepting them means undermining much of the Bible's reliability and authority as the word of God. What to do? In his search for a solution, Kugel leads the reader back to a group of ancient biblical interpreters who flourished at the end of the biblical period. Far from naïve, these interpreters consciously set out to depart from the original meaning of the Bible's various stories, laws, and prophecies -- and they, Kugel argues, hold the key to solving the dilemma of reading the Bible today.

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