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I have always felt great compassion for Esau. Having studied the
Bible through the lens of traditional interpretation, I was accustomed
to read Jacob as the wonderful son and Esau as the black sheep of
the covenantal family. Later, I came to defend Esau, insisting on his
good qualities without being sure why. I remember the day when it
all clicked.
I attended a study session on Genesis in which the lecturer described Esaus impulsiveness: selling his birthright; eating; and leaving immediately thereafter. Around that same time I had been reading extensively about attention decit hyperactivity disorder (adhd).
Upon hearing the lecturers description of Esau, I leaned over to a
companion and whispered with a chuckle that maybe Esau had adhd.
My own comment stuck in my mind and I began to rethink the text
from a new perspective. Small details suddenly t together in a more
coherent way. (This insight will be addressed in more depth in Chapter 1.) Seen in this light, Esau no longer appeared an evil man with
misplaced priorities, but rather, a portrait emerged of someone with
learning issues who had never received the gift of being understood.
As the idea developed, I began to read other biblical characters
through this lens. Initially, I focused on individuals who somehow did
not seem to t the mold. I soon realized that a number of biblical personalities could also be read as having special needs. Further, I came
to believe that there was much to be gained from a compassionate
reading of the text: It encourages seeing each character as having been
created in the image of God, btselem Elohim. Such a reading invites
us not to be so quick to dismiss those characters with challenges (in
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the text, and by extension, in our own lives), and gives us a greater
opportunity to deepen our relationship with all of Gods creation.
Reading the text in this way also serves the function of enriching the
conversation, biblical as well as educational, at a time when it is becoming clear that normal development, or behavior that we consider
typical, is a receding ideal!
Views dier as to the legitimacy of looking back at historical and
literary characters to make modern diagnoses. The tools we would
need to make these claims, such as school records and the like, are
not available, so of course I do not lay claim to any authoritative portrayal of the characters historical biographies. My primary concern is
neither with the original intent of the text nor with the most probable
meaning. Rather, my aim is to extend the meaning of a sacred text
by looking through an inclusive lens that allows it to be read in a new
way. For certain major characters who present with overt disabilities,
like Moses, the information is clearly present in the text. With close
reading, it can be seen that the Bible contains other characters who
have special emotional, behavioral, or physical needs. There is much
for us to learn from how these characters see themselves, how they are
treated, and how they are addressed by God.
In the following chapters, I use an interpretive framework that
is careful and deliberate to examine the texts nuances and unique
literary devices within the realm of peshat, the contextual meaning.
In other words, none of these readings argue against the details or
structure of the biblical text. I strive throughout to nd support for
all elements of the interpretation through the language, themes, and
style present in the text. I have taken care to build each case with
multiple textual supports and have never based a conclusion on one or
two verses alone. Given my great appreciation for and delight in the
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