Recentes pesquisas acadêmicas colocaram em xeque determinadas parcelas da história do antigo Israel. O que se pode afirmar, ao certo, é que um consenso sobre a história do povo hebreu parece distante. Tendo em vista esses dados, a presente pesquisa aborda uma considerável parte da historiografia sobre um importante evento da história do povo em questão, a saber: o êxodo. A primeira parte do estudo ocupa-se em investigar como o referido evento foi interpretado nos ambientes teológicos. Para tanto são utilizadas as obras de pesquisadores maximalistas, nitidamente conservadores e dos exegetas histórico-críticos. A segunda parte, por sua vez, ocupa-se em investigar como o êxodo foi abordado na academia por autores não vinculados à teologia, dando ênfase, sobretudo, as obras de historiadores e arqueólogos. De modo geral, em ambas as partes são considerados aspectos como os antecedentes do êxodo, as evidências deste e sua rota. A última parte, trata especificamente da cronologia do êxodo, abordando as principais datas propostas para este evento. Não obstante, é perceptível um esforço de pesquisa na tentativa de detectar a plausibilidade histórica do êxodo. De modo semelhante tenta-se esclarecer como o referido evento assumiu tão grande importância na tradição do antigo Israel. / Recent academic researches brought doubts to certain parts of the History of ancient Israel. And also, there isnt an agreement about the History of Hebrew people. Thus, this research is taking into consideration a significant part of the historiography of an important event of their history: the exodus. The first part of this research concerns about how this event was interpreted in theological environments. Aiming for that, books from maximalists researchers, notably conservatives, and books from the historical critical method followers are used. The second part investigates how the exodus was interpreted outside the theological environment, emphasizing mainly historians and archaeologists books. In both parts its considered aspects like the previous events of the exodus, its evidences and its route. The last part, however, concerns specifically about the exodus cronology emphasizing the main dates proposed for this event. Althoug, above that, its recognizable the effort to detect the historical possibility of the exodus. And also, the effort to explain how did the exodus assume such great importance in the ancient israelite tradition.

In light of often derogatory and unqualified assessments of Yiddish literature adapted from German narrative models, this thesis will propose a different approach to viewing these adaptations. Building on methodologies and frameworks of analyses developed in contemporary medieval scholarship, this thesis pushes for a re-assessment of this literature and suggests a flexible model of adaptation that views adaptation as a creative interaction between two texts. In response to unsatisfactory approaches to judaizing strategies found in Yiddish texts adapted from German literature, this thesis also suggests a different approach. Judaizing processes can either be part of overall processes of adaptation aimed at coding the text as Jewish within an overarching framework of renewed cultural specificity; or, they can function as translation principles by achieving equivalence with the original model. To illustrate both ends of this scale of adaptation, this thesis centres on two early modern Yiddish texts: the Kuhbukh (Verona, 1595) and the Siben weisen mainster bichel (Basel, 1602). The four chapters at the core of this thesis develop and apply extensive frameworks of literary analyses which enable us to rigorously assess the differing levels of adaptations (translation and Wiedererzählen) of both texts. This thesis pushes for a future reassessment of other popular Yiddish narratives adapted from German models. This could ideally be achieved by a positioning of each individual Yiddish text based on German narratives on the proposed scale of adaptation. This should be backed by verifiable methodologies and analyses devoid of unjustifiably dismissive opinions. This would consequently move scholarship towards structured, methodological analyses of early Yiddish secular literature.