122 R o b e rt A. H a r r i s
in this chapter; see my article “Awareness of Biblical Redaction among Rabbinic
Exegetes of Northern France,” Shnaton: An Annual for Biblical and Ancient Near
Eastern Studies 13 (2000): 289 – 310 [in Hebrew]; also Richard C. Steiner, “A Jew-
ish Th eory of Biblical Redaction from Byzantium: Its Rabbinic Roots, Its Diff u-
sion and Its Encounter with the Muslim Doctrine of Falsifi cation,” Jewish Studies,
an Internet Journal 2 (2003): 123 – 67; Aharon Mondschein, “Additional Comments
on Hasadran and Hamesader,” Leshonenu 67:3 – 4 (2005): 331 – 46 [in Hebrew]; and
again, Viezel, “Formation of Some Biblical Books.”
- Rashbam’s discovery of this has been well documented by contemporary
scholarship. For a summary and description, see Martin I. Lockshin, Rabbi Samuel
Ben Meir’s Commentary on Genesis: An Annotated Translation (Lewiston, NY: Ed-
win Mellen, 1989), appendix 1, 400 – 421; and Sarah Kamin, “Rashbam’s Conception
of the Creation in the Light of the Intellectual Currents of His Time,” Scripta Hiero-
solymitana 31 (1986): 91 – 132. - See Tanhuma Bereshit 1, and Nahmanides’s introduction to his Torah
commentary.