Die Anfänge moderner Bibelwissenschaft in der Wiener Haskala
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Hannes Bezzel
Abstract
Inspired by Moses Mendelssohn’s endeavors to pave the way for a modern approach to bible interpretation, the Maskilim of the second and third generation sought to explore new directions in bible exegesis. In the context of Vienna’s Hebrew printing culture, especially in the printing house of Anton Schmid, and influenced by the Prague Haskalah, these efforts took on a distinct direction that we label the “Vienna Haskalah”. Juda Leib ben Ze’ev (1764-1811) and Juda Jeitteles (1773-1838), two Maskilim who had moved to Vienna from Prague and Berlin, have prominently shaped this new Jewish movement. The Bible edition Mincha Chadasha (later called Kitve Kodesh), issued in the printing house of Anton Schmid, provided the virtual meeting place between the two Maskilim. In 1810, ben Ze’ev published his Introduction into the Holy Scriptures (Mavo el- Mikra’e Kodesh) which appears to be the first systematic implementation of higher bible criticism into Jewish text tradition after Spinoza’s initial and scandalous steps in critical bible exegesis. Reading the biblical books of Nevi’im and Ketuvim mainly as historical sources implied a silent revolution in interpreting the holy Jewish scriptures. From the third edition onwards, Ben Ze’ev’s Mavo was added to the respective volume of Kitve Kodesh. Juda Jeitteles significantly shaped the fourth edition of the series that was designated as a textbook for Jewish children and - unlike the former editions - was supplemented by several traditional Jewish sources and a philological commentary of the respective editor. The article traces the intellectual models of ben Ze’ev and Jeitteles that convene in Anton Schmid’s Bible project which emerges as a unique meeting point of both higher Bible criticism and traditional Judaism.
Abstract
Inspired by Moses Mendelssohn’s endeavors to pave the way for a modern approach to bible interpretation, the Maskilim of the second and third generation sought to explore new directions in bible exegesis. In the context of Vienna’s Hebrew printing culture, especially in the printing house of Anton Schmid, and influenced by the Prague Haskalah, these efforts took on a distinct direction that we label the “Vienna Haskalah”. Juda Leib ben Ze’ev (1764-1811) and Juda Jeitteles (1773-1838), two Maskilim who had moved to Vienna from Prague and Berlin, have prominently shaped this new Jewish movement. The Bible edition Mincha Chadasha (later called Kitve Kodesh), issued in the printing house of Anton Schmid, provided the virtual meeting place between the two Maskilim. In 1810, ben Ze’ev published his Introduction into the Holy Scriptures (Mavo el- Mikra’e Kodesh) which appears to be the first systematic implementation of higher bible criticism into Jewish text tradition after Spinoza’s initial and scandalous steps in critical bible exegesis. Reading the biblical books of Nevi’im and Ketuvim mainly as historical sources implied a silent revolution in interpreting the holy Jewish scriptures. From the third edition onwards, Ben Ze’ev’s Mavo was added to the respective volume of Kitve Kodesh. Juda Jeitteles significantly shaped the fourth edition of the series that was designated as a textbook for Jewish children and - unlike the former editions - was supplemented by several traditional Jewish sources and a philological commentary of the respective editor. The article traces the intellectual models of ben Ze’ev and Jeitteles that convene in Anton Schmid’s Bible project which emerges as a unique meeting point of both higher Bible criticism and traditional Judaism.
Chapters in this book
- Frontmatter I
- Preface V
- Inhalt VII
- Einleitung 1
-
Dialog und Emanzipation
- Orientalische Poesie als schönes Ganzes? 11
- Hermeneutik des Konkreten 25
- Re-Forming Professions 41
- Scripture and Separatism 57
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Bildung und Erziehung
- Wissensspeicher, Lehrbuch, Erkenntnisquelle 77
- Ordnungen religiösen Wissens 93
- Kinderbibeln als Mittel jüdischer Bibelauslegung 113
-
Hermeneutik und Wissenschaft
- „Die niedere Kritik“ 139
- Samuel David Luzzatto and Abraham Geiger on the Textual Criticism of the Bible: Continuity or Conflict? 161
- Die Anfänge moderner Bibelwissenschaft in der Wiener Haskala 171
-
Kommentare und Übersetzungen
- Bibelübersetzung und Kommentarwerk des liberalen Rabbiners Ludwig Philippson 197
- Zur Werkbiografie Benno Jacobs aus der Zeit vor seinen großen Kommentaren 215
- Der Ewige 233
- Herxheimers Bibelwerk 247
-
Anhang
- Literaturverzeichnis 273
- Über die Autorinnen und Autoren 297
- Abbildungsverzeichnis 301
- Personenregister 303
Chapters in this book
- Frontmatter I
- Preface V
- Inhalt VII
- Einleitung 1
-
Dialog und Emanzipation
- Orientalische Poesie als schönes Ganzes? 11
- Hermeneutik des Konkreten 25
- Re-Forming Professions 41
- Scripture and Separatism 57
-
Bildung und Erziehung
- Wissensspeicher, Lehrbuch, Erkenntnisquelle 77
- Ordnungen religiösen Wissens 93
- Kinderbibeln als Mittel jüdischer Bibelauslegung 113
-
Hermeneutik und Wissenschaft
- „Die niedere Kritik“ 139
- Samuel David Luzzatto and Abraham Geiger on the Textual Criticism of the Bible: Continuity or Conflict? 161
- Die Anfänge moderner Bibelwissenschaft in der Wiener Haskala 171
-
Kommentare und Übersetzungen
- Bibelübersetzung und Kommentarwerk des liberalen Rabbiners Ludwig Philippson 197
- Zur Werkbiografie Benno Jacobs aus der Zeit vor seinen großen Kommentaren 215
- Der Ewige 233
- Herxheimers Bibelwerk 247
-
Anhang
- Literaturverzeichnis 273
- Über die Autorinnen und Autoren 297
- Abbildungsverzeichnis 301
- Personenregister 303
