09 January 2007

I feel so awful. I feel so empty. I need to change my character.
Right now I'm sort of slumping through my own life, pretended
that a lot of things don't matter because they don't have to. I
haven't been keeping up with school work, I haven't been a
good friend, I haven't been doing well at all. I don't like this
change in me, in fact, it totally scares me, because deep down
I know I'm not this kind of student or person or anything. I have
done poorly on the only two Bible In History assignments we've
had and I think I have a low C in the class. Do you ever get a
teacher where you totally connect on one level, but as far as
grading goes they just think you're not doing well enough. That's
what I'm facing right now. I hate it. I don't think I'm doing so
poorly on discussion questions. To be honest, the things people
have been posting on that little website have been drawn out
and kind of too wordy for my own liking. I mean look at this:

"God is life, and the Bible is a book about God. So, it's not surprising that people have called the Bible the "Book of Life." Life, as biology knows it, embeds its code within DNA. Life, as the Jewish Bible knows it, embeds its code within Scripture. Life's diversity, as biology knows it, is encoded by creative DNA arrangements. Is life's diversity, as the Jewish Bible knows it, encoded by creative Scriptural arrangements? This is what the midrashic practice seems to demonstrate. After all, the typical midrashic form--the petihta--is about crafting a "mini-sermon" by taking a "remote" scriptural quotation, an "opening" scriptural quotation, and then creatively filling in the "gray" area between the literal bookends, thus making a living and unique story from Scripture (p. 1873-4). In this way, petihta in the midrash function like creative DNA sequences--small, original snippets of life meaning. Is this comparison between DNA artistry and the midrash valid and/or helpful? Where does it break down? During the past century, not only did biologists discover DNA, but they also discovered junk DNA--in other words, DNA that doesn't have any apparent coding purpose, and just "takes up space." Yet, the rabbinic assumption of omnisignificance does not allow for trivialization of repeats and contradictions--it capitalizes on them, using them as sources of interpretative meaning, and even lifestyle guidance (in the case of the Kashrut dietary laws, for example, p. 1867). Can the "creative-yet-coded" logic of life be applied to the Jewish Bible? Is it truly a living text? In what ways is it living, and in what ways is it dead? "

How the heck is THAT a discussion question. I kept my things vague
and open ended so as to create a better environment to start a
class on, and what do I get? A C and then a D. I don't know, but I
feel totally worthless. P.S. my questions weren't that bad.

"In many passages of the Bible, food is an integral part of the stories, often appearing throughout the New and Old Testament (Jacob feeding Isaac his final meal, Jacob feeding Esau after his hunt, Eve feeding Adam forbidden fruit). In classic literature, food often signifies some sort of gained knowledge, or in other cases it can also signify gluttony. I find the interactions of the people in the stories with food to be striking because the act of eating is something human beings do daily, making it relatable to any human reading the story. When you read stories from the Bible, do you find yourself reading into simple acts (like eating) looking for deeper symbolism, or do you take each action for what it is on its own?"

My teacher told me she wrote a thesis on this topic, and that it
was totally good to start on, but had "nothing to do with the
reading", which is totally untrue because I was tying in a piece
from the Midrash to a piece we read last class from the Tanakh.
Whatever dude.
You're stuck in Galesburg, and have been for 30 years.
I'm moving on out if this place.
Ciao Ciao.

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