David Rosenberg (poet)

Rosenberg's translations have often been identified as controversial, but are rooted in his own Jewish cultural heritage. He has focused on themes and topics such as authorhood and eroticism.^[4] He told Contemporary Authors Online: "a lifelong focus on the intersection of autobiographical writing and lost writers. Beyond psychoanalysis, I've searched for the origin of the primary lost writer in myself by returning to those at the origin of Western history."^[4]

In his New York Times book review, Frank Kermode discussed how Rosenberg worked to be both modern in his translation, and faithful to the original Hebrew.^[11] Further, he notes in his review that Harold Bloom, who co-wrote The Book of J with Rosenberg, identified J as Bathsheba. Rosenberg doesn't agree with this.^[11] Adam Kirsch said in The New Republic that Rosenberg is "replacing the doubtful miracle of divine inspiration with the genuine miracle of poetic inspiration".^[12]

In this work, which was a product of a collaboration with Harold Bloom, the authors focused on the first five books of the Old Testament, the Pentateuch, and more specifically a source identified as the Yahwist.^[4] In the book, Rosenberg and Bloom identify J as a woman. Rosenberg provided the translation of this source for the book. Frank Kermode, in his review of The Book of J for The New York Times, says that Rosenberg's translation "...[avoided] the blandness of the modern versions" of the Bible.^[5] He adds: "This bold and deeply meditated translation attempts to reproduce the puns, off-rhymes and wordplay of the original."^[5] According to The New Yorker's Edward Hirsch, "Rosenberg's innovative translation struggles to re-create J's distinctive voice, a tone of modulated ironic grandeur ... words echoing within words."^[4] Barbara Probst Solomon, a contributor for the Washington Post Book World, commented that Rosenberg "has given a fresh, interpretive translation of the salient portions of the 'J' sections of the Pentateuch."^[13]

In regard to Rosenberg's translation, co-author Harold Bloom said: "The main virtue I find in David Rosenberg's translation of what we have ventured to call the Book of J is that he has preserved the Yahwist's ironic tone and stance, while remembering throughout how individual her irony is."^[14] Additionally, Bloom adds "The play on J's language emerges in Rosenberg's version as it does not in Tyndale, King James, or Speiser.... As always, what we are likeliest to miss in J when we read her previous translators is given back to us by Rosenberg."^[14]

Doing both translation and commentary, this work is based on the eleventh century B.C.E. "Scroll of Paradise," or Sefer Gan Eden.^[4][15] The work includes commentary from Devorah Bat-David, a semi-fictional scholar in the Solomonic Library of ancient Jerusalem.^[15] While in Jerusalem, Rosenberg came across a seal impression of her signature.^[16] Robert Taylor, from The Boston Globe said that "Rosenberg blends Devorah Bat-David's commentary on the Book of Paradise with his own remarks, framing a lucid prose poetry that conveys the sense of the story as both extremely old and intensely immediate."^[16] Taylor added: "Then too, it often seems that he is surveying a mythic past through the green-tinted glasses of the ecologically aware present."^[16]

Jonathan Wilson wrote in The New York Times Book Review that "Rosenberg has done a remarkable job in bringing to English some of the most unnerving and powerful passages in the early cabala."^[17] A contributor for Publishers Weekly said: "Rosenberg's ruminations range so widely that they are sometimes difficult to follow; alongside allusions to Kafka and Dante, he refers to the television series Touched by an Angel and devotes nearly an entire chapter to the spirituality exhibited on Oprah."^[18]

Using the books of Samuel as his main source, Rosenberg shows King David as king, warrior, poet, and scholar. The narrator is "S", who was possibly a young man in a sexual relationship with J, from The Book of J.^[19][20] Jeff Ahrens of Booklist said: "He translates the results, which actually lack the events of David's life before he became king, and they entertain as much as the presentation of them fascinates."^[19] The contributors from Publishers Weekly said "Rosenberg's book is best when it tells David's story in a way that reveals the characters of David, Rosenberg, and 'S'."^[20]

Rosenberg looked at the life of Abraham in the context of being a Sumerian and the originator of monotheistic religions.^[21] Rosenberg identifies Biblical Abraham as being written from 4 different narrators: J (from the Book of J), X, E, and P.^[22] Bryce Christensen, in a Booklist review of the title, said: "Rosenberg's explanations of how the God of Scripture and first Hebrew appeared together on the stage of history draw on both immense research and shrewd speculation."^[23] In the New York Sun, Carl Rollyson says: "Abraham is not, in Mr. Rosenberg's view, a legendary figure but a person who actually lived. He is not merely a "fiction" created by writers establishing a religion but a flesh-and-blood man who left records of himself and his culture, lost for millennia but now gradually being excavated from what once was Sumer and its surroundings."^[22] In this book, Rosenberg seeks to understand not just the subject, but the narrators as well.^[22]

• "A Literary Bible" with David Rosenberg at The New School