244 Job Y. Jindo
diss., New York University 1968), 14. Th e letter is preserved in the Joseph Klausner
archive in the National Library of Israel (ARC. 4 ̊ 1086/444). I thank Rachel Mis-
rati of the Department of Archives for providing me with a copy of this letter.
- For Kaufmann’s biography, see, e.g., Green, “Universalism and Nationalism,”
ch. 1; Th omas Krapf, Yehezkel Kaufmann: Ein Lebens- und Erkenntnisweg zur Th eol-
ogie der Hebräischen Bibel (Berlin: Institute Kirche und Judentum, 1990); Avinoam
Barshai, introduction to Selected Writings on Jewish Nationality and Zionism, by
Yehezkel Kaufmann, ed. Avinoam Barshai (in Hebrew) (Jerusalem: World Zionist
Organization, 1995), 13 – 117. - Th ese institutions attracted distinguished instructors and aspiring students
of the Jewish intelligentsia in Russia. Th e instructors in Tchernowitz’s yeshivah in-
cluded Hayyim Nahman Bialik (1873 – 1934) and Joseph Klausner (1874 – 1958); the
instructors in Günzburg’s academy included Shimon Dubnow (1860 – 1941) and
Judah Katzenelson (pseudonym: Buki ben Yogli; 1846 – 1917). Students at Tcherno-
witz’s institution included Joshua Gutmann (1890 – 1963; scholar of Jewish Helle-
nism), Zvi Woyslawski (1889 – 1957; Hebrew writer and literary critic), and Jacob
Hellmann (1880 – 1950; labor Zionist leader and editor); at Günzburg’s academy,
students included Zalman Shazar (1889 – 1974; the third president of Israel), Solo-
mon Zeitlin (1892 – 1976; Jewish historian), and Joseph Trumpeldor (1880 – 1920;
an iconic fi gure of the founding spirit of modern Israel). On these institutions,
see Green, “Universalism and Nationalism,” 1 – 5, 17 – 26; Barshai, introduction to
Selected Writings, 60 – 96; Zalman Shazar, “Baron David Günzberg [sic] and His
Academy,” Th e Seventy-Fift h Anniversary Volume of the Jewish Quarterly Review,
ed. Abraham Neuman and Solomon Zeitlin (Philadelphia: Jewish Quarterly Re-
view, 1967), 1 – 17. - Shazar, “Yehezkel Kaufmann of Blessed Memory,” 59, 61.
- Kaufmann’s following statement in Golah aptly captures his uncompromis-
ing sense of intellectual responsibility: “I know that there are in what I write words
which will be most diffi cult for our contemporaries to accept, but what shall I do?
Other than what I have stated, I cannot say” (Golah, xiii; translated by Efroymson
in Kaufmann, Christianity and Judaism, x). - Kaufmann, Religion of Israel, 208.
- Ibid., 209; italics added. Th e phrase “Archimedean point” is from Moshe
Weinfeld, Deuteronomy 1 – 11 (New York: Doubleday, 1991), 16. - Kaufmann, Toledot, 4:409; idem, History of the Religion of Israel, vol. 4,
485 – 94. - Kaufmann, History of the Religion of Israel, vol. 4, 404 – 6.
- Kaufmann, e.g., lists a series of prophecies in Jeremiah that never came
true; see Kaufmann, Religion of Israel, 413 – 14. - Ibid., 210.
- Ibid., 413 – 14. Th e comment specifi cally refers to the book of Jeremiah;