[The story of Adam and Eve] it's poetry. One must interpret it as poetry. The first 11 chapters of Genesis [the Primeval History] are absolutely remarkable.

If I ever write a book on "How True Is the Bible?" I'll have to start out by saying that archaeology is not the way to find out; that it has very little to say.

It fascinates me to analyze these things and, yes, to see layers in the texts and the building up of Biblical literature. I think this provides insights that one simply does not get by the direct approach.

Elie [Wiesel], when you ask, "Why do I want to know," I'm trying to grab the holy. And I'm getting thrown back.

That is to say, the inspiration, the interpretive richness of the text is what Elie [Wiesel] does publicly, and his interest in history is his private reserve; he knows that he is not an expert in dissecting the text the way Frank [Moore Cross] does.

I would not speak of Judaism as a Talmudic or Rabbinic religion. It's a Biblical religion.

[Sacrifice of Isaac] is a major theme of the so-called Elohist [one authorial strand in the Pentateuch]. It is marked by all of his linguistic characteristics, and so on. We cannot determine what is historical and what isn't. As literary critics, we would understand the importance of this for understanding life, destiny. But the historical question must be left with a question mark.