Reposted from TheTorah.com
1) How did you come across academic biblical studies?
I have been interested in these issues since my last year of high school, when I learned of E. A. Speiser’s Anchor Bible volume on Genesis from a young rabbinical student, and the following year at Touro College, where I took courses in Western literature and the Ancient Near East with Professor Albert Baumgarten. For me, this has led to a life-long passion where I have read much primary, scholarly literature in the field as well as material written for ambitious lay readers. The culmination of this study came upon my publishing a short book (A Journey Through Torah: A Critique of the Documentary Hypothesis [Urim, 2012]) in which I have set forth my thoughts on these matters.
2) Can you give us a short overview of your book?
In the first 2 chapters of my book I critically examine the linguistic and literary evidence for the Documentary Hypothesis. In chapters 3-8, I demonstrate that traditional Bible exegetes can also be quite critical, in ways that would probably not be acceptable in today’s yeshiva world. In the concluding chapter I provide an approach that I believe is traditional and academically sound, based on early sources that assume the pre-existence of scrolls that Moshe then incorporated into the Torah.
3) As a traditional Orthodox Jew, why do you value academic study?
An academic by nature, I cannot shut off my academic brains when I study Jewish texts. As an experimentalist and a practitioner of evidence-based medicine, it takes hard data to make me change my mind. With this outlook, I believe that Orthodox Judaism today is much less broad than Rabbinic Judaism has been in centuries past, but at the same time, modern, academic Bible scholarship is not always the hard science many of its practitioners claim it to be. Be that as it may, modern academic scholarship has much to teach the faith community who take the Bible religiously, be they Orthodox Jews or fundamentalist Christians.
4) Can you give us some examples of what academia has taught you about Torah?
Yes. The tragic story of Yiphtach and his daughter (Judges 11:29-40) cannot be understood without realizing that houses in ancient Israel were constructed on 3 sides of a courtyard, with the animals housed outside (where we today would often have a lawn); thus when Yiphtach rashly vowed that he would sacrifice the first thing that came out of his house after his battle with the Ammonites (Judges 11:30-31) he thought the first thing that would come out to greet him would be an animal, not his daughter. Egyptologists explain that Joseph’s Egyptian name Tzaphnat Pa-aneah means “sustainer of life” an apt name for the one who saves Egypt from famine, and that Moshe’s name means born of (water), while Ramses’ name means born of Ra.
5) Was there ever a time that in your life that you did not accept the traditional belief?
Not really. I have never been convinced of the evidence for the Documentary Hypothesis. However, unlike a fundamentalist (and as I say in my book) I can outline the type of proof that would persuade me of its truth – e.g. finding a scroll similar to P or D. Right now, for me, the Documentary Hypothesis is like evolution without fossils. If hard evidence were ever discovered, I would need to rethink my approach. Continue reading “Ten Questions with Bible Scholar R’ Ben Zion Katz”