The Hebrew Bible Reborn: From Holy Scripture to the Book of Books: A History of Biblical Culture and the Battles over the Bible in Modern Judaism (Studia Judaica, 38) by Yaacov Shavit (PDF)

Description

This work, the first of its kind, describes all the aspects of the Bible revolution in Jewish history in the last two hundred years, as well as the emergence of the new biblical culture. It describes the circumstances and processes that turned Holy Scripture into the Book of Books and into the history of the biblical period and of the Jewish people. It deals with the encounter of the Jews with modern biblical criticism, the archaeological research of the Ancient Near East, with contemporary archaeology, the Bible-Babel polemic at the start of the twentieth century, and the use of the bible as a “guide to life” in education, culture and politics.

User’s Reviews

Editorial Reviews: Review Das Buch zeichnet sich durch seine gründliche und methodische Auswertung des – ebenso umfassenden wie disparaten – Quellenmaterials und durch dessen abwägende Bewertung aus. Es illustriert die fundierende Bedeutung der Bibel in unterschiedlichen Lebensbezügen, Problemlagen und Fragestellungen und erlaubt ebenso lehrreiche wie spannende Einblicke in die facettenreiche Geschichte der historischen Bibelkritik im Judentum.Michael Tilly in: Theologische Literaturzeitung 10.134/2009[…] its scope and depth make this thoroughly researched study on a highly consequential subject an invaluable source for Jewish and German religious and intellectual history.Michael M. Meyer in: American Historical Review 2/2009 About the Author

Yaacov Shavit, Tel Aviv University, Israel;Mordechai Eran ,Tel Aviv, Israel.

Reviews from Amazon users which were colected at the time this book was published on the website:

⭐This is a comprehensive, well-documented account of higher biblical criticism, starting from its origins centuries ago, and the Jewish responses to it. One leading archeologist, a subscriber to the anti-Pentateuch consensus of modern scholarship who nevertheless responds forcibly and authoritatively the so-called “minimalists” who deny the historicity of the Old Testament, has written that the Orthodox Jews are oblivious to the issues of modern scholarship. Shavit and Eran skillfully show otherwise. Yet, one comes away with the valid impression that not enough Jewish scholars of the Bible have reacted to attacks on its historicity, that the response has been uneven, and that much of it is in Hebrew and theefore inaccessible to a broad readership.

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