ism with history is that its principal ancient text, the Hebrew Bible--Old Testament to Christians--can be and has been interpreted mythically and morally as well as historically. Noting the wholly faith-based interpretations of episodes in which supernatural beings have a role, Johnson cites the emergence of archaeological evidence as an important aspect of biblical studies.
Whereas, fifty years ago, any early passage from the Bible was assumed to be mythical or symbolic, the onus of proof has now shifted: increasingly scholars tend to assume that the text contains at least a germ of truth and see it as their business to cultivate it. This has not made the historical interpretation of the Bible any easier. . . . Now we see our Bible texts as very complex and ambiguous guides to the truth; but guides none the less (Johnson 6-7).
Understanding, then, that presenting a thoroughly documented historical overview of Judaism is fraught with limitations, one can nevertheless make use of the earliest Jewish texts to identify its major leaders of the ancient period, with a view toward identifying and evaluating major figures of the faith. Breslauer (53) sees narrative analysis as a beginning, rather than an end, of Jewish studies as a discipline. One must after all begin somewhere.
A full picture of Jewish faith must include the oft-restated promise by God to "be with you and [] restore you to the land of your fathers" (Gen. 49.21). Moses, as Exodus explains, led the Israelites out of slavery in Egypt toward the Promised Land in return for adherence to Yahweh as the only God.
Moses' leadership resonates in both Jewish and Gentile Western culture. It may be inferred that the oath has direct political application to the extent it justifies wars conducted by Joshua in Canaan and the division of various regions of Israel among the twelve tribes. In part, settling Canaan has a religious imperative, or religious sanction for conquest. For ...