In the Ta’amei HaPardes Commentary, Judy Klitsner, Rahel Berkovits and Zvi Hirschfield expound on the primary Jewish texts of Bible, Mishnah and Gemara. The commentary’s name reflects its dual purpose: to help render meaning, based on clearly explicated reasoning and methodology; and to provide a wide-reaching “taste” of the fruits of the authors’ experiences in their many years of thinking about and teaching these texts as senior educators at the Pardes Institute of Jewish Studies. Although the three core genres differ from one another in many essential ways, the following uniform principles and ideals underlie and link all three works in this commentary:

1. Torah belongs to all Jews; thus, the Ta’amei HaPardes Commentary is geared toward the broadest possible audience. The commentary does not conform to the dictates of any denomination. It can be understood by those without extensive background and yet can offer new insights to more experienced learners. The intended audience is the intelligent reader who is interested in engaging directly with traditional texts in an authentic and serious way.

2. The Ta’amei HaPardes Commentary is literary in nature. The authors conduct close readings of texts, at times on a line-by-line basis, with exacting analysis of structure, language, and style. In their interpretations, they utilize the tools of traditional text study, as well as more modern techniques of literary analysis. The commentary strives to present the straightforward peshat of the text, based on syntax, structure, context, and much more.

3. Each passage/chapter/sugya is presented in a “go large-go small-go large” approach:

∙ Each unit starts with an overview of the text, in which the big questions and issues that arise from the text are raised.

∙ Next, the authors present a running commentary, which highlights, and responds to, local difficulties. Slowly, with great thoroughness and attention to detail, the commentary builds toward uncovering ideas and messages embedded in the text.

∙ Returning to a long view, now based on the authors’ localized readings, the commentary addresses the questions that were posed at the outset and offers a comprehensive read of the passage/chapter/sugya.

4. The authors are explicit about their approach and/or methodology, with the goal of empowering readers to follow, and ultimately replicate in their own independent learning, the use of the tools and text reading skills that have been demonstrated. It is important to note that because the three genres differ from one another in fundamental ways, the commentary does not present a uniform methodology, nor does it employ identical terminology for tools applied. However, all three works share an educational commitment to making explicit how traditional texts are addressed and interpreted.

5. To whatever extent possible, the authors apply their methodology to build upon earlier commentary, and to put forth their own original interpretations of the text. In so doing, the authors hope to inspire readers to pose their own questions and to think creatively about the texts under consideration.

6. The commentary is primarily geared toward “Torah Learning” and meaning making and is not meant to be an academic study. The goal is to approach the text, and to try to understand it, as a unified whole, with messages and meanings to be uncovered and discovered through rigorous study. At the same time, the commentary does not shy away from using academic methods, materials, and manuscripts when they contribute meaningfully to understanding the text at hand.

Above all, this commentary is oriented toward meaning and relevance. Informed by the authors’ 21st century sensibilities, the commentary will often focus on questions that are of concern to, and are thus likely to be raised by, the modern reader. The authors hope that these questions, along with the ideas and observations they give rise to, will help convey both the profundity and the timeless relevance of these ancient texts.