Rape and the Bible
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A question which generally comes up when we study the Bible as a human record of human events is the validity of the text. How old is the narrative reported in Genesis thirty-four? If political use is made of it in later times, and we shall see that that is indeed the case, is it not likely that it was really written in those later times? It could be involved in the attack on the Benjaminites, or the struggle between the tribe of Judah and the Joseph tribes (Ephraim and Menasseh) for power, or the quarrel of the right of succession among the sons of King David. Indeed, the partisans in one or all of those controversies may have referred back to the rape of Dinah and its consequences as support for their side of the cause in which they were interested. But none of that means that the passage is late or artificial or made up out of the whole cloth. The character of Levi in this account is clear evidence of the early and valid composition of the piece. There is no anticipation here whatsoever that Levi is to be the progenitor of the priestly caste; of a special, landless, consecrated tribe whose role will be to serve God. In this chapter we encounter a secular Levi, a warrior and a candidate for the leadership among the clan's members. He has to be eliminated, just like the others, to establish Joseph's priority. Jacob's pronouncement upon them in his ancient blessing-prediction is almost like a condemnation. In fact it is a deathbed declaration of his own innocence (Gen.49.5-7): "Simeon and Levi are brothers. Only the last phrase hints at the place Levi will have in the future nation. But the remainder of the statement is surely a denial of everything that would fit a man and his descendants for the priesthood. Compare Jacob's sentiments in Genesis with the characterization of the tribe of Levi in the book of Deuteronomy (Deut.33.8-11). There, in a passage that could have been written as late as 613 B.C., Levi emerges as the self-effacing priest officiating with his sacred accouterments, teaching law and justice to the people. The passages in Genesis predate any assumption as to the role of the Levites in a sanctified position in Israel. Not only is Levi separated from Simeon, his ancient partner in crime, in the deuteronomic statement; but Simeon is not even mentioned in the blessing of Moses, as Deuteronomy thirty-three is known.
Their weapons are instruments of violence.
My soul, enter not into their conspiracy!
My dignity is not part of their company.
For in their wrath they slew men.
They emasculated bulls willfully.
Cursed is their anger because it is fierce,
Their rage because it is hard.
I divide them in Jacob.
I disperse them throughout Israel."
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About the Book
SEX and politics make a heady mixture as we have learned in our own times. Stir religion into the brew, and you have the atmosphere in which Scripture discusses the subject of rape. RAPE AND THE BIBLE by Alton Meyer Winters offers a comprehensive discussion of the question: Why does such a theme take up so much space in the Book of Books? POLITICAL ambition is the answer at which he arrives. In the process, we are provided a picture of the values which governed ancient society and the issues which stirred the folk of that day. We confront problems of incestuous rape, family honor, levirate obligation, coitus withdrawal, false rape accusations, and gang rape. FEMINISTS and women's studies experts will find special interest in the sections on ancient law. The work covers both Biblical law and that of other contemporary cultures. POPULAR readership is kept in mind in the book’s style and language. But scholars will not be offended by lack of caution and respect for historical facts.
About the Author
The author of Rape and the Bible, Alton Meyer Winters, is a lifelong student of the Bible and the languages in which it is written. For many years he was a translator and interpreter. His knowledge covers French, German, and Russian as well as Hebrew and Aramaic. In addition to translations published from modern Hebrew works, he recently authored a homiletic study: Stories of the Dubner Maggid. This author grew up in Baltimore and studied at Johns Hopkins University and the University of Cincinnati. Winters was ordained at the Hebrew Union College in Cincinnati in 1947. He cultivated literary and linguistic interests even while he served in the pulpit until retirement. Rape and the Bible reflects Rabbi Winters’s long commitment to women’s rights and feminism. For many years he was involved in Planned Parenthood and Family Service organizations. In the book, he seeks to demonstrate that we have still not caught up with the Bible’s standards in dealing with the problem of rape.