almost entirely to catch its real Jewish purpose, spirit and flavor. For this reason the usual scientific, analytic interpretation of the Bible is inadequate, and lacks final authority.
The present work aims to be a scientific interpretation of Genesis, but an interpretation which is not merely analytic, and therefore largely negative and destructive, but which is also, and more pronouncedly, synthetic, constructive and Jewish. It accepts the established and irrefutable teachings of science with regard to Genesis, and seeks to determine constantly what is the fundamental Jewish thought and teaching of the various stories and groups of stories, for the sake of which their Jewish authors and editors cast them into their present form. It operates on the principle that the Bible is a Jewish work throughout, and that it can be understood correctly and authoritatively only when interpreted from the standpoint of its Jewish teachings. It proceeds with deep love and reverence for Judaism and its doctrines and practices, and for Jewish tradition and history. But it is animated by equal love and reverence for the future of Judaism, and for the evolution and expansion which its beliefs and teachings must inevitably undergo in the inexorable progress of human thought and knowledge, and in the irresistible compulsion to adapt and apply these teachings and principles to the needs and standards of modern existence, in order that Judaism may continue to be, what it has always been, a true religion of life, by which men may not only die resignedly, but, even more, may live nobly, bravely and usefully.
In conclusion I would express my sincere thanks to those members of the Board of Editors whose wise criticisms and suggestions have helped me greatly in this work; and among them in particular to my dear friend and colleague, Rev. Dr. Samuel Schulman of New York City, who first conceived of the possibilities of a work such as this, and whose generous encouragement has aided me constantly, even as
