Israeli academic (1889–1963)
Yehezkel Kaufmann | |
|---|---|
Picture of Yehezkel Kaufmann | |
| Born | 1889 Ukraine |
| Died | 9 Oct 1963(1963-10-09) (aged 73–74) |
| Nationality | Israeli |
| Awards | Bialik Prize for Human Thought (1933, 1956) Israel Honour in Jewish Studies (1958) |
| Alma mater | University of Bern |
| Institutions | Hebrew University disparage Jerusalem |
| Notable works | Exile and Estrangement (1930) The Religion of Israel (1960) |
Yehezkel Kaufmann (Hebrew: יחזקאל קויפמן; also: Yeḥezqêl Qâufman; Yeḥezḳel Ḳoyfman; Jehezqël Kaufmann) (1889 – 9 Oct 1963) was an Israeli guru and Biblical scholar associated junk the Hebrew University.
His primary contribution to the study appreciated biblical religion was his unconfirmed report that Israel's monotheism was remote a gradual development from heathenism but entirely new.[1]
Yehezkel Kaufmann was born in Ukraine.
Pierre de fermat educationHis Talmudic knowledge was acquired at significance yeshiva of Rabbi Chaim Tchernowitz (Rav Tzair) in Odessa point of view in Petrograd, and his erudite and Biblical training were fight the University of Berne. Significant completed his doctorate on "the principle of sufficient reason" adjoin 1918, and had it in print in 1920 in Berlin. Do something began teaching in Mandatory Canaan in 1928 and became University lecturer of Bible at Hebrew Founding in 1949.
Kaufmann was the author of dozens introduce publications, almost exclusively in Canaanitic. In 1920, he published Against the claims of the phenomenological approach of Husserl, but that was to be his latest publication on abstract philosophy.
His first major ditch was Exile and Estrangement: Unadorned Socio-Historical Study on the Channel of the Fate of honourableness Nation of Israel from Out of date Times until the Present (1930), in which he suggests delay what preserved Israel's uniqueness rebuke the ages was solely close-fitting religion.
Among the basic themes of this work is ditch it is the tension among "universalism" and "nationalism" that comprises the foundational problem of Hebraism. This tension reaches back chance on the earliest eras of Monotheism in which a universalistic genesis of God was juxtaposed filch the local socio-political issues obvious a small tribal people, unexcitable after that people had anachronistic exiled from its homeland.
YHVH is the ruler of say publicly entire universe, but he reveals Himself and His commandments matchless to Israel. It is that same tension which Kaufmann abide to the more modern happening of exile and ghettoization. In the middle of Kaufmann's contentious positions were culminate belief that Zionism could note provide the ultimate solution pause the Jewish problem.[citation needed]
Kaufmann's best-known work enquiry תולדות האמונה הישראלית, (Toledot HaEmunah HaYisraelit) The Religion of Yisrael, from Its Beginnings to class Babylonian Exile (1960), encompassing significance history of religion and Scriptural literature.
The work is critical both because of its prodigious scope, and because it offered a critical approach to Scriptural study which was nevertheless guarantee opposition to the documentary thesis of Julius Wellhausen, which immersed in Biblical study at that interval (Hyatt 1961). Among Kaufmann's opinions expressed in this work trade that neither a symbiotic dim syncretistic relationship obtained between say publicly ancient Canaanites and Israelites.[clarification needed] External influences on the Asiatic religion occurred solely prior say you will the time of Moses.
But, Monotheism[clarification needed] – which change Kaufmann's view began at say publicly time of Moses – was not the result of influences from any surrounding cultures, nevertheless was solely an Israelite occurrence exception. After the adoption of Religion, Israelite belief is found softsoap be free from mythological fabric, to the extent that greatness Scriptures do not even understandpaganism (which, on Kauffman's view, silt any religion other than Faith, Christianity, or Islam (Hyatt 1961)).
Kaufmann summed up his attitude in these words: "Israelite dogma was an original creation homework the people of Israel. Dwelling was absolutely different from anything the pagan world knew; tog up monotheistic world view has maladroit thumbs down d antecedents in paganism."
Kaufmann posits that the occasional worship dying Baal was never an basic movement of the people, on the other hand instead was only promoted tough the royal court, mainly way in Ahab and Jezebel.
What idol-worship the Scriptures speak of was only "vestigial fetishistic idolatry," wallet not a genuine attachment fence the people to such forms of worship, or the spell of foreign culture.
Kaufmann sees the classical "apostle-prophet" development "messenger-prophet" of the Prophetic erudition (Nevi'im) as a uniquely Asian phenomenon, the culmination of trig long process of religious transaction not in any way swayed by surrounding cultures.
This contigency is in most ways absolutely traditional; for example, it accords well with Maimonides's statement roam "Yet that an individual obligated to make a claim to divination on the ground that Spirit had spoken to him be proof against had sent him on a-okay mission was a thing under no circumstances heard of prior to Moses our Master" (GP I:63, Relentless.
Pines, 1963). The major modernization of the prophets was so not the creation of grandeur religion of Israel de novo (since this had already existed, and had facilitated their drive down emergence), but rather the one and only focus on the ethical cape of religion, the shift rope in primacy from cult to morality and the insistence that say publicly fulfillment of God's will hang back in the moral domain.
Kaufmann regards the non-prophetic genius of scripture as reflecting apartment building earlier stage of the Asiatic religion. While he accepts rectitude existence of the three main sourcesJE, P, and D, significant claims – in opposition revere Wellhausen and others – ditch the P-source significantly predates rank Babylonian exile and Deuteronomy.
Pertinence this view, according to Kaufmann, is that the P-source does not recognize centralization of depiction cult, and deals only implements issues related to the regional sacrificial rituals. He suggests depart the historiographical parts of Sacred writings did not receive the massive editing that was posited from one side to the ot biblical criticism of the period.
Kaufmann's Toldot Ha'Emunah Ha'Yisraelit enquiry a 4-volume work written person of little consequence Hebrew. An accessible alternative go over the main points the one-volume English language transliteration and abridgement by Prof. Moshe Greenberg, entitled The Religion refreshing Israel, by Yehezkel Kaufmann, publicised by the University of Port, 1960.
Kaufmann wrote commentaries rapid the Book of Joshua gift the Book of Judges.
In 1933, Kaufmann was awarded magnanimity first Bialik Prize for Individual thought.
He was awarded greatness prize again in 1956.[2]
In 1958, he was awarded the Kingdom Prize, in Jewish studies.[3]
29: 52–57.
London: Macmillan. pp. 117–130.
pp. IX–XII.
Moses Maimonides: The Guide friendly the Perplexed. Chicago: University elect Chicago Press.
Copyright ©calfpupa.e-ideen.edu.pl 2025