By Aly Elrefaei
The talk among Wellhausen and Kaufmann about the background of historical Israel and the query of old reconstruction has caused this research. whereas Wellhausen’s speculation introduces a synthesis of the spiritual improvement of old Israel, Kaufmann’s paintings emphasizes the singularity of the Israelite faith. Their respective works, which characterize the methodologies, presuppositions and the ideologies in their occasions, stay an impetus to extra inquiry into the heritage of historic Israel and its religion.
Both Wellhausen and Kaufmann utilized the historical-critical strategy, yet have been divided as to its effects. They agree that the outdated Testament/Hebrew Bible is the first resource on which to base writing in regards to the historical past of historical Israel, yet vary about the authority of its textual content. This booklet illustrates the true conflict among Wellhausen and Kaufmann, with the purpose of supplying a few foundation for attaining a center flooring among those poles.
As turns into transparent during this learn, Wellhausen reconstructed the faith of Israel within the framework of its historical past. Kaufmann, against this, proposed that monotheism emerged in Israel as a brand new production of the spirit of Israel.
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Additional info for Wellhausen and Kaufmann: Ancient Israel and Its Religious History in the Works of Julius Wellhausen and Yehezkel Kaufmann
Kaufmann’s main interest was the riddle of Jewish existence. His early writings were devoted to inquiry into the problem of the Jewish Diaspora through the ages. Kaufmann’s thoughts were shaped and sharpened quite early in his life. Ideologies such as socialism, Zionism, the Bund, Yiddish culture, assimilation and traditional Jewish religion formed his thinking. This appears in his first article in 1914, “The Judaism of Ahad ha-Am”, in which Kaufmann takes issue with Ahad ha-Am’s assumption that Judaism is a product of a collective will to survive.
Prolegomena, . Prolegomena, . Prolegomena, . ”¹⁴¹ With this in mind, Wellhausen concluded that the priestly source was estranged from the heart of original tradition. To quote Wellhausen: In the eyes of the Priestly Code, Israel in point of fact is not a people, but a church; worldly affairs are far removed from it and are never touched by its laws; its life is spent in religious services. ¹⁴² Furthermore, Wellhausen was concerned with the idea of the historical weight of each of his sources.
Kaufmann was born in 1889 in Dunajiwzi, in the province of Podolia, Ukraine. ⁵³ Following his stay in Odessa, Kaufmann continued his studies at the Academy of Oriental Studies in St. Petersburg. ⁵⁴ In 1920, Kaufmann moved to Berlin where he spent the eight years that preceded his emigration to Palestine in 1928. For about twenty years Kaufmann worked as a teacher in Beth Hasepher Hareali in Haifa. ⁵⁵ Kaufmann was appointed a professor of the Bible at the Hebrew University of Jerusalem in 1949 until 1957.