Jewish Scholarship on the Resurrection of Jesus

Total Page:16

File Type:pdf, Size:1020Kb

Jewish Scholarship on the Resurrection of Jesus JEWISH SCHOLARSHIP ON THE RESURRECTION OF JESUS by DAVID MISHKIN Submitted in fulfilment of the requirements for the degree Philosophiae Doctor (PhD) Biblical and Religious Studies Faculty of Human Sciences University of Pretoria Supervisor: Prof Ernest van Eck April 2015 1 Table of contents ABBREVIATIONS........................................................................................................... 6 CHAPTER 1: INTRODUCTION 1.1 THE RESURRECTION AND THE JEWISH STUDY OF JESUS................... 8 1.2 THE RESURRECTION OF JESUS AS A BOUNDARY MARKER............. 11 1.3 THE RESURRECTION OF JESUS IN JEWISH HISTORY......................... 14 1.4 GOAL AND PARAMETERS OF THIS STUDY........................................... 18 CHAPTER 2: PREVIOUS STUDIES 2.1 GENERAL STUDIES 2.1.1 Clyde W. Votaw............................................................................................ 21 2.1.2 Benjamin W. Bacon...................................................................................... 22 2.1.3 Herbert Danby.............................................................................................. 24 2.1.4 Thomas Walker............................................................................................ 25 2.1.5 Gosta Lindeskog.......................................................................................... 25 2.1.6 Jakob Jocz................................................................................................... 26 2.1.7 Walter Jacob................................................................................................ 27 2.1.8 Donald Hagner............................................................................................. 28 2.2 SPECIFIC VANTAGE POINTS 2.2.1 Israelis (Pinchas Lapide).............................................................................. 29 2.2.2 Matthew Hoffman......................................................................................... 31 2.2.3 Neta Stahl.................................................................................................... 32 2.3 SPECIFIC ISSUES 2.3.1 The trial of Jesus (David Catchpole)............................................................ 34 2.3.2 The apostle Paul (Daniel Langton).............................................................. 36 2.4 MISCELLANEOUS 2.4.1 Anthologies.................................................................................................. 37 2.4.2 Studies of individuals................................................................................... 39 2 CHAPTER 3: PRESUPPOSITIONS AND/OR OBSTACLES 3.1 MIRACLES.................................................................................................. 42 3.1.1 Spinoza and Wise........................................................................................ 44 3.1.2 Comparative miracles.................................................................................. 48 3.1.3 The exodus.................................................................................................. 51 3.1.4 Conclusion................................................................................................... 53 3.2 TEXTUAL ANALYSIS................................................................................. 54 3.2.1 The Gospels................................................................................................ 55 3.2.2 Paul’s letters and Acts................................................................................. 59 3.2.3 Further criteria............................................................................................. 61 3.2.4 Conclusion................................................................................................... 66 3.3 THE NEW TESTAMENT’S TREATMENT OF JEWS AND JUDAISM........ 67 3.3.1 Unsympathetic view (Sandmel and Cook)................................................... 68 3.3.2 Intermediate view (Levine and Reinhartz)................................................... 72 3.3.3 Sympathetic view (Feldman and Fredriksen).............................................. 79 3.3.4 Conclusion................................................................................................... 81 3.4 RESURRECTION........................................................................................ 82 3.4.1 Resurrection in the Tanakh.......................................................................... 83 3.4.2 Resurrection versus immortality of the soul................................................. 87 3.4.3 Paul’s view of resurrection........................................................................... 90 3.4.4 Conclusion................................................................................................... 94 3.5 THE MESSIAH............................................................................................ 95 3.5.1 Pagan Messiah............................................................................................ 96 3.5.2 Dying Messiah............................................................................................. 100 3.5.3 Divine Messiah........................................................................................... 103 3.5.4 Conclusion.................................................................................................. 108 3.6 DUAL COVENANT THEOLOGIES............................................................ 109 3.6.1 Modern proposals...................................................................................... 110 3.6.2 Romans 11:26........................................................................................... 115 3.6.3 The role of the Temple…………………………………………..................... 121 3.6.4 Conclusion................................................................................................. 125 3 CHAPTER 4: JEWISH VIEWS OF THE RESURRECTION OF JESUS 4.1 BIOGRAPHICAL SKETCHES................................................................... 127 4.1.1 Paul Goodman........................................................................................... 127 4.1.2 Claude G. Montefiore................................................................................. 129 4.1.3 Joseph Klausner........................................................................................ 132 4.1.4 Hyman G Enelow....................................................................................... 134 4.1.5 Yehezkel Kaufmann................................................................................... 136 4.1.6 E R Trattner............................................................................................... 138 4.1.7 Schalom Ben-Chorin.................................................................................. 139 4.1.8 Ellis Rivkin................................................................................................. 141 4.1.9 David Flusser............................................................................................. 143 4.1.10 Hyam Maccoby.......................................................................................... 145 4.1.11 Paula Fredriksen........................................................................................ 147 4.2 FOCUS ON THE RESURRECTION.......................................................... 149 4.2.1 Pinchas Lapide.......................................................................................... 149 4.2.2 Dan Cohn-Sherbok.................................................................................... 155 4.2.3 Alan F. Segal.......................................................................................................... 158 4.2.4 Geza Vermes............................................................................................. 163 4.2.5 Michael J. Cook.......................................................................................... 167 4.3 JEWISH HISTORY.................................................................................... 171 4.3.1 Heinrich Graetz.......................................................................................... 171 4.3.2 Kaufman Kohler.......................................................................................... 172 4.3.3 Abram Leon Sachar................................................................................... 174 4.3.4 Salo Wittmayer Baron................................................................................ 175 4.3.5 Solomon Grayzel........................................................................................ 176 4.3.6 Cecil Roth................................................................................................... 176 4.3.7 Martin Goodman......................................................................................... 177 4.4 HONORABLE MENTION........................................................................... 178 4.4.1 Hugh Schonfield......................................................................................... 178 4.4.2 Gaalyahu Cornfeld..................................................................................... 180 4.4.3 Max Dimont................................................................................................ 182 4 CHAPTER 5: SYNTHESIS 5.1 ANALYSIS OF THE INTERACTION......................................................... 183 5.2 ANALYSIS OF THE ALTERNATIVE SUGGESTIONS............................. 185 5.2.1 Crucifixion.................................................................................................
Recommended publications
  • Moses Hayim Luzzatto's Quest for Providence
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam.
    [Show full text]
  • 1 Jews, Gentiles, and the Modern Egalitarian Ethos
    Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God.
    [Show full text]
  • Jonah: a Whale of a Story
    Audio Conferences October 4 and 11, 2012 Jonah: A Whale of a Story Rabbi David J. Zucker, Ph.D., BCC (ret) SESSION 1: THURSDAY, OCTOBER 4, 2012 OVERVIEW A General Introduction to the Book of Jonah A. Where found Jewish Bibles Christian Bibles As part of the “Old Testament”/”Hebrew Bible” Matthew 12:39-41 – entombment Luke 11:29-30 – Son of Man similar to sign for Ninevites B. An overview of the book of Jonah Who was Jonah? When did he live? (Is he the same Jonah mentioned in 2 Kings 14:25?) Is Jonah a real person? Does that make a difference? Is Jonah “history”? What is/are the purpose(s) of the book of Jonah Fish? Whale? Sea monster? The Fish as a metaphor (Sources: J. M. Sasson, Jonah, Anchor Bible, (New York: Doubleday, 1990); James Lindberg, Jonah, (Louisville, KY: Westminster/John Knox, 1993); Uriel Simon, Jonah (Philadelphia: Jewish Publication Society, 1999); New Oxford Annotated Bible [New Revised Standard Version – NRSV]; Lawrence Boadt, Reading the Old Testament: An Introduction, New York and Mahwah, NJ: Paulist, 1984), David J. Zucker, Israel’s Prophets: An Introduction for Christians and Jews (New York and Mahwah, NJ: Paulist, 1994); David J. Zucker, The PROPHETS: An Introduction for Christians and Jews. (forthcoming). C. Jonah chapters 1-2 Some initial comments referring to God / using God’s name . LORD / YHVH / Yahveh / Adonai / [God] Which translation / why: New Revised Standard Version - NRSV NACC October 2012 Audio Conference / Page 1 JONAH 1 Now the word of [God] came to Jonah son of Amittai, saying, 2 “Go at once to Nineveh, that great city, and cry out against it; for their wickedness has come up before me.” 3 But Jonah set out to flee to Tarshish from the presence of [God].
    [Show full text]
  • Joseph of Arimathea David's Throne in Britain!
    JOSEPH OF ARIMATHEA AND DAVID'S THRONE IN BRITAIN! TRIUMPH PROPHETIC MINISTRIES (CHURCH OF GOD) * ALTADENA * CALIFORNIA * With a brief mention in the four gospels, Joseph of Arimathea leaves the New Testament record never to be heard from again. However, this intrepid and fearless man of God is NOT lost from the pages of secular records. History and tradition records the in- credible story of Joseph's relationship to Christ and the journeys they made together to the western confines of the Roman Empire. Joseph's business interests, and how he transferred the PHAREZ LINE OF DAVID to Britain after the death of Christ, makes fasci- nating reading and reveals a part of God's intricate plan for the re- demption of His people Israel! No story is more riveting or more exciting than that of the drama of Joseph of Arimathea and the founding of the Church of God in the tin islands of Britain! John D. Keyser We get a fleeting glimpse Then Pilate commanded the that is, the day before the Sabbath, Jo- in the New Testament. This great body to be given to him. And seph of Arimathea, a PROMINENT man of god strides onto center- when JOSEPH had taken the COUNCIL MEMBER, who was him- self WAITING FOR THE KINGDOM stage, commands our attention body, he wrapped it in a clean OF GOD, coming in and taking cour- for a few short verses then, just linen cloth, and laid it in his new age, went in to Pilate and asked for the as quickly, disappears -- never to tomb which he had hewn out of body of Jesus.
    [Show full text]
  • The Studyguide
    The Unexpected Messiah Studyguide The Unexpected Messiah Studyguide Copyright © 2016 by Netser Productions 13900 Eudora St, Thornton 80602. Introduction the UNEXPECTED MESSIAH Introduction Video • The tomb Todd and Stu are sitting on is in a park behind the King David Hotel in Jerusalem. Most tombs had a chiseled stone like this one that was set in a channel that allowed it to roll back & forth. Mark 15:46. • The olive tree will be seen throughout the videos. It is a symbol of the Jewish people’s fruitfulness and resilience. The Apostle Paul, a Jew, stated that through Jesus, Gentiles (wild olive branches), have been grafted in with Jews (natural olive branches) to become the Church. >> Read Romans 11:11-32 and discuss the relationship between Israel and the Church. • Western/Wailing Wall: Why do the Jews pray at the Western Wall when the Southern and Eastern walls are available? This is the holiest place for Jews because the Temple was where God chose to put His name forever (1 Kings 9:3). Since the Temple faced to the East, The Holy of Holies was at the western end of the Temple. Thus they want to be as close to God’s presence as possible. >> Read 1 Kings 8:41-44 Here are some of the common things seen at the Western Wall: Davvening prayer When Jews bob up and down, it is a part of what’s called the davvening prayer tradition. It helps them fnd a “different space” where they shut out the world around them and focus on fnding the presence of God Prayer shawls When Jesus said you are to pray in a closet (Matthew 6:6), he didn’t mean that small room with your shirts and shoes.
    [Show full text]
  • Tony Costa, BA, MA
    The Concept of Atoning Death in the New Testament: Pagan or Jewish? Tony Costa, B.A., M.A., PhD (cand) 1. Introduction The two most important events in the New Testament (hereafter NT) are clearly the death and resurrection of Jesus. From an early period, the death of Jesus took upon itself soteriological meaning in the Church. In what scholars believe to be an early creed in Rom. 4:25, “who [Jesus] was handed over to death for our trespasses and was raised for our justification ” we see the both the belief in the death and resurrection of Christ. It has become common place particularly among rabbinic Jewish scholars to dismiss the idea of the death of Jesus as having salvific significance on the grounds that this notion is utterly “unJewish” and without support in the Old Testament (hereafter OT) or Hebrew Bible. There has also been criticism among other Jewish scholars that the idea of a human being making atonement for humanity or whose death has redemptive value, is a foreign concept to Judaism. Some charge that this is an example of human sacrifice which they argue would be repugnant to God. While animal sacrifices were and could be legitimately offered to God as seen in the OT, particularly in the book of Leviticus, human sacrifice would certainly be out of the question. Hence, the death of Jesus as a redemptive act is rejected and dismissed as a non-Jewish concept and it is attributed instead to the Greco- Roman pagan world that surrounded the early Christians. But is this really so? 2 As in the case of the resurrection, so in the case of the Christian understanding of the death of Jesus, this premise of pagan derivation is manifestly false.
    [Show full text]
  • On Being a Jewish Author: the Trace of the Messiah in Elie Wiesel's Novels
    On Being a Jewish Author: The Trace of the Messiah in Elie Wiesel’s Novels David Patterson University of Texas at Dallas n Somewhere a Master (1982), Elie Wiesel invokes a teaching from Pinchas of Koretz, a disciple of the Baal Shem Tov, founder Iof Hasidism: “To be Jewish is to link one’s fate to that of the Messiah—to that of all who are waiting for the Messiah” (23). To link one’s fate to that of the Messiah is not only to await but also to work for the coming of the Messiah, even though he may tarry— even though, if one may speak such words, he may never come. To be sure: the Messiah is the one who has forever yet to come , so that to be Jewish is to forever be engaged with an eternal yet to be . To live is to live on the edge of the yet to be . Or, for Wiesel, to live is to live in the midst of the and yet . There abides the Messiah: in the and yet . For Wiesel, to link one’s fate to that of the Messiah is to link one’s fate to the and yet , particularly after the Shoah. The Shoah al - tered forever the meaning of the Twelfth of Maimonides’ Thirteen Principles of Faith, the belief in the coming of the Messiah, even though he may tarry—a belief that would recur throughout the works and the life of Elie Wiesel. Bearing witness to the truth and the wisdom of the Jewish mes - sianic tradition was, for Wiesel, the tie that most profoundly bound L&B 38.1 2018 2 / Literature and Belief him to the Jewish tradition and therefore to Jewish life: for Wiesel the tie to Jewish tradition was his post-Holocaust connection to life, and that bond lay most profoundly in his link to the Messiah.
    [Show full text]
  • Tanya Sources.Pdf
    The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.
    [Show full text]
  • Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1
    NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions.
    [Show full text]
  • JESUS in NON-CHRISTIAN SOURCES Craig A. Evans Interest in Jesus Traditions in Non-Christian Writings Has Had a Curious History O
    JESUS IN NON-CHRISTIAN SOURCES Craig A. Evans Interest in Jesus traditions in non-Christian writings has had a curious history of waxing and waning. 1 At the height of the "Old Quest" for the historical Jesus there was much interest in these sources. Appealing to rabbinica, Slavonic Josephus, the Yosippon, and even to the Toledot Yeshu, some scholars claimed to have penetrated behind the accounts of the New Testament Gospels and to have discovered the "Jewish Jesus." These theories did not, however, win a significant or lasting following. Not surprisingly in recent years scholarly interest in these sources has diminished (in marked contrast to the sensationalist claims that have been and are currently being made in the popular media). Nevertheless, a few sources do offer some potentially helpful data that merit serious attention. Non-Christian sources in which reference is made to Jesus fall into three basic categories: (1) dubious sources, (2) sources of minimal value, and (3) important sources. The first category contains second and third-hand traditions that reflect for the most part vague acquaint­ ance with the Gospel story and controversies with Christians. These sources offer nothing independent. The second category represents sources that may represent partially independent traditions. Only two sources qualify for the third category. DUBIOUS SOURCES Rabbinic Traditions A major problem with the possible Jesuanic traditions in the rabbinic writings is that it is not always clear if Jesus (variously called Yeshua or Yeshu, with or without the further designation ha-Nosri) is in fact the person to whom reference is being made, especially when certain epithets are employed (e.g.
    [Show full text]
  • Rabbi Danziger's Review of Rabbi Elias' 19 Letters
    BOOK REVIEW ESSAY Rediscovering the Hirschian Legacy Three books have been published in the past year which illuminate the life and thought of Rabbi Samson Raphael Hirsch. In the following pages, two eminent scholars, Rabbi Shelomoh E. Danziger and Dr. Judith Bleich, explore the world of Rabbi Hirsch and the meaning of his legacy today. THE WORLD OF RABBI S. R. HIRSCH The presentation of biographical and historical background, the moving eyewitness account of the THE NINETEEN LETTERS meeting of Rav Yisrael Salanter and Rav Hirsch, the synopses that preface each Letter, the clarifying com­ Newly translated and with commentary by Rabbi mentary and the liberal provision of cross-references - Joseph Elias all these inform and fascinate the reader who wishes to Feldheim Publishers, 1995,359 pages understand the world of ideas of Rabbi Samson Raphael Hirsch zt"l. Rabbi Elias has performed an arduous task REVIEWED BY in presenting this well-crafted, valuable work to the RABBI SHELOMOH E. DANZIGER public. Yet, devoted followers ofRav Hirsch, including abbi Samson Raphael Hirsch (1808-1888), the this reviewer, may well object to the numerous views, great Frankfurt rav, was the gaon and tzaddik cited at every opportunity, of those of different orienta­ R who inspired Western Orthodoxy to conquer, to tion who opposed, and still oppose, Hirschian princi­ "Toraize," the new derech eretz (i.e., civilization) of the ples. The virtual effect of this is to counteract, or at post-ghetto era. In the words of Dayan Grunfeld: "The least to moderate, some of the most "Hirschian" con­ universality of Rav Hirsch's mind, the range of his cepts of the Nineteen Letters.
    [Show full text]
  • Zionism and Evolutionary Theory
    The University of Manchester Research Zionism and Evolutionary Theory Document Version Submitted manuscript Link to publication record in Manchester Research Explorer Citation for published version (APA): Langton, D. (2017, Sep 27). Zionism and Evolutionary Theory: Seals, Social Darwinism, Science Education, and Eugenics. Citing this paper Please note that where the full-text provided on Manchester Research Explorer is the Author Accepted Manuscript or Proof version this may differ from the final Published version. If citing, it is advised that you check and use the publisher's definitive version. General rights Copyright and moral rights for the publications made accessible in the Research Explorer are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. Takedown policy If you believe that this document breaches copyright please refer to the University of Manchester’s Takedown Procedures [http://man.ac.uk/04Y6Bo] or contact [email protected] providing relevant details, so we can investigate your claim. Download date:27. Sep. 2021 Zionism and Evolutionary Theory: Seals, Social Darwinism, Science Education, and Eugenics Daniel R. Langton, Paper given to Katz Centre for Advanced Judaic Studies, Philadelphia, 27 Sept 2017 1. Introduction For the last four years, on and off, I’ve been working on a book for entitled Darwin’s Jews. The book covers a wide variety of Jewish interests in biological evolutionary theory, including, among other things, the influence of Darwinism in shaping Reform Judaism in the US, its appeal for mystics as different as Elijah Benamozegh and Abraham Isaac Kook, the fascinating ways in which the theory was used to reframe the problem of evil after the Shoah for thinkers such as Mordecai Kaplan and Hans Jonas, and Jewish race theory and eugenics.
    [Show full text]