Concepts of Scripture in Mordechai Breuer 279- See Pirkei Moadot I, 16 – 22, for discussion of the three passages. For the sake
of brevity, I have left out Breuer’s views on the distinctions between the Exodus
and Deuteronomy versions. Th e persuasiveness of Breuer’s account gains force
from the accumulation of details and thus may not be evident from our isolated
discussion of l ’olam. For a complementary essay comparing both narrative and le-
gal slavery passages in the Torah on the assumption that the Torah proceeds in a
unifi ed and consecutive manner, see my “ ‘We Were Slaves to Pharaoh in Egypt’:
Literary-Th eological Notes on Slavery and Empathy,” Hebraic Political Studies 4:4
(Fall 2009): 367 – 80. - See BT Eruvin 13b and, for an analysis of this concept in Orthodox thought,
Michael Rosensweig, “Elu va-Elu Divre Elokim Hayyim: Halakhic Pluralism and
Th eories of Controversy,” Traditi on 26:3 (Spring 1992): 4 – 23; also in Rabbinic Au-
thority and Personal Autonomy, ed. Moshe Sokol (Northvale, NJ: J. Aronson, 1992). - See, for example, R. David Zvi Hoff mann’s commentary to Leviticus, vol. 2,
113 – 52 (Hebrew translation by Z. Harshefer and A. Lieberman; Jerusalem: Mosad
Ha-Rav Kook, 1954). For further discussion relating to Breuer’s views on this verse,
see his nephew, David Henshke, “Th e Morrow of the Sabbath — a New Outlook,”
Megadim 14 (1991): 9 – 26; Yoel Bin-Nun, “Reactions,” Megadim 15 (1992): 99 – 101;
and Henshke’s response, “Two Contradictory Verses,” Megadim 16 (1993): 116 – 18;
and Bin-Nun’s reaction, in ibid., 118; as well as Henshke, “From Whence the Count-
ing of the Omer from the Torah?,” in Bar-Asher, Sefer haYovel laRav Mordechai
Breuer, 417 – 48. - Pirkei Moadot II, 352n. 2. For Breuer’s fi nal discussion of these verses, see
Pirkei Mikraot, 207 – 22. Th e footnote about Jubilees is repeated verbatim at 208n. 7.