I just stumbled across Sixty-Six Clouds: Visualizing Word Frequency in the Bible, a site that has generated a word cloud for each of the 66 books of the Christian Bible (39 "Old Testament", 27 New Testament).
In case you're unfamiliar with the concept, a word cloud is a computer-generated image of many words of different sizes, which gives you, at a glance, a picture of which words are used most frequently in any given text: a newspaper article, or a political speech, or an author's oeuvre, or -- in this case -- the Word of God. The more frequently a word is used in the text, the larger it appears in the word cloud, allowing the viewer an instant and visceral appreciation of word frequency, and, one hopes, some new insight as to the content of the text. Sixty-Six Clouds (henceforth SSC) generated their Biblical word clouds using Wordle.net, a free online service that lets users enter any text to create instant word clouds. For their source text, SSC used the New International Version of the Bible.
I found the Old Testament section of SSC simultaneously fascinating and frustrating. On the fascinating side, it was neat to see prominent themes at play in various books of Tanach represented with such visual simplicity. For example, you can see at a glance that one or the other (or both) of the names "God" and "Lord" (standing for Elo--him and the Tetragrammaton, respectively) tends to dominate each book of Tanach, with the arresting and much-noted exception of Esther. You can also see the prominence of "father" in Genesis, of "Moses" in Exodus, of "offering" in Leviticus and Numbers, and of "land" in Deuteronomy. Less obvious themes also appear: I was surprised to see that "gold" seemed to be just as large in the Exodus word cloud as was the word "Israelites". And the enormous stature of the word "king" in the book of Esther, dwarfing all other words, lends special resonance to the famous midrashic view that instances of the word "king" in the megilla are hidden references to the King of kings, despite the lack of any plain-text reference to God.
On the frustrating end, seeing these images only makes one wish for a similar treatment of the Masoretic Hebrew text itself. For the record, Wordle.net does allow users to create word clouds using Hebrew text, but in quite a useless way. The same verb in different conjugations is counted as two different words. For example, I gave Wordle, in Hebrew, the famous verse Lamentations 5:21, "make us return/repent to you, God, and we will be returned/repented; renew our days as of old," and, sure enough, it created a word cloud that counts "make us return/repent" and "and we will be returned/repented" as different words. Prefixes and suffixes wreak similar havoc, rendering Wordle useless for Hebrew text. (Does anyone know of some equivalent Israeli site for Hebrew text?)
Despite this limitation, I found SSC to be quite an interesting exercise. It got me thinking: what would Ezra, or the Rambam, or the Vilna Gaon, have thought of this kind of analytical technology and possibility? Would any of them object to the instant gratification factor, or to the surface illusion of instant understanding? Or would they have sanctioned the use of such tools as a supplement to (without being a replacement for) traditional study?
My own view is that, whatever drawbacks there may be to the digital age (and these drawbacks may be real), I feel profoundly blessed to live in it. The BJPA's resources on the topic of technology reveal that the Jewish community is expanding its capacities in many incredible new directions. Read, for example, this exciting glimpse into how the Center for Online Jewish Studies is making high-quality photographs of original ancient manuscripts available to everyone, everywhere. (And check out the Great Isaiah Scroll from the Dead Sea Scrolls, in beautiful photographic reproduction of the original.)
We at the BJPA aim to be part of this exciting and important trend ourselves, making available Jewish policy documents from across a great and growing range of time, space and topic.
Imagine what the great Jewish scholars of the distant past could have done with these tools and resources. If we who live today fail to become the great Jewish scholars of the present and future, it will not be for lack of tech support. This incredible good fortune should give us pause, and inspire us to take advantage of these opportunities.