Example:Bible states that the Israelites left Egypt with 600,000 men-at-arms circa 1300 BCE. This is NOT remotely possible. The entire army of Egypt at the time was about 30,000 men. Not for hundreds of years, circa 500 BCE Persia, was there to be ANY army of that size anywhere on Earth.
The Talmud states that the Adam & Eve creation story was a Parable.
https://www.quora.com/Do-Jews-take-the-Bible-as-a-literal-and-historical-accurate-text-in-the-same-way-evangelicals-do
Do Jews take the Bible as a literal and historical accurate text in the same way evangelicals do?
The critical phrase in your question is ‘…in the same way evangelicals do’ and the answer therefore is No, Absolutely No, Never.
Even the most literal minded, ‘literally true scripture/word of God’ etc. Jew would never view the text exactly as some evangelical Christians do.
For one thing, no Jew anywhere I know of would consider ‘literally true’ to extend to, say, Psalms. At most - at MOST - ‘literally true’ would apply only to the Torah (the first five books), and even THEN, a ‘literal’ Jewish reader will still understand that some kinds of writing aren’t LITERAL truth, but are spiritual truth, or metaphor, or poetry (emotional/non-literal) writings, and would understand context.
In addition, it is a strong - STRONG - tradition among Jews to view the text as inherently LAYERED in meanings - the ‘obvious top level’ meaning might be ‘literal’ but it is never ever the one and only meaning. There are always expected levels of meanings to be extracted (unpacked) even from the most mundane passages (‘Jacob got up and left…’ - you’d be surprised what is brought out in that simple phrase).
The surface meaning - the pshat - is just the obvious surface. It isn’t the only - and isn’t even usually the most important - meaning.
When I converse with evangelical, fundamentalist Christian believers, the overwhelming idea I get from them is that they expect that the obvious literal meaning (which is still an interpretation, really) is the one and only ‘correct’ meaning of every passage - and that is just so, so not the Jewish way.
Basic example - for instance, when a discrepancy is noted between the text in one place, and the text in another place, most Christians seem to see that as a ‘problem’ which must be explained away so it ‘really isn’t a contradiction’ at all. But most JEWISH scholars see that kind of discrepancy as an important opportunity to learn more about WHY it is there, because nothing is accidental.
And so on.
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