No one theory of time is pursued in the essays of this volume, but a major theme that threads them together is Wolfson’s signature idea of the timeswerve as a linear circularity or a circular linearity, expressions that are meant to avoid the conventional split between the two temporal modalities of the line and the circle.
The work of Elliot R. Wolfson has profoundly influenced the fields of Jewish studies as well as philosophy and religion more broadly. His radically new approaches have created pioneering ways of analyzing texts and thinking about religion through the lens of gender, sexuality, and feminist theory. The contributors to New Paths in Jewish and Religious Studies: Essays in Honor of Professor Elliot R. Wolfson, many of whom are internationally renowned scholars, hearken from diverse fields. Each has learned from and collaborated with Wolfson as student or colleague, and each has expanded the new scholarly directions initiated by Wolfson’s groundbreaking work. Wolfson’s scholarship gives us innovative ways to think about Judaism and a fresh understanding of religion. Not only a scholar, Wolfson is one of the most important Jewish thinkers of our day. Chapters are grouped according to the categories of religion, Jewish thought and philosophy, and a focused section on Kabbalah, Wolfson’s primary specialization. The volume concludes with a bibliography of Wolfson’s published work and a selection of his poetry.
While premodern kabbalistic texts were not chronicles of historical events, they provided elaborate models for understanding the secret divine plan guiding human affairs. Hartley Lachter analyzes innovative kabbalistic doctrines, such as the idea of reincarnation and the notion of multiple successive universes, through which Jewish mystics sought to demonstrate that the misfortunes of Jewish history were in fact necessary steps toward redemption. Lachter argues that these works, mostly composed between the early 14th century and the generation affected by the Spanish expulsion in the early 16th century, enabled Jewish readers to make sense of the troubling misfortunes of their own time. Kabbalah and Catastrophe uncovers the remarkable variety of ways that kabbalists deployed esoteric tradition to argue that God had not abandoned the Jews to the inscrutable forces of history. Instead, they suggested to readers that Jews are history's primary actors, and that despite their small numbers and lack of military power, Jews nonetheless secretly push history forward. For scholars of Jewish mysticism and medieval Jewish history, Lachter articulates how premodern mystical texts can be crucial sources of insight into how Jews understood the meaning of history.
Does God Doubt? shows that Rabbi Gershon Henoch Leiner of Radzin considered God to be revealed as doubt. Thus, according to this profound and important nineteenth-century Hasidic leader, doubt is an essential aspect of the human condition, and especially of religious life. His position is shown to be remarkably bold and unique compared to kabbalistic writing, and especially to the Hasidic worlds to which he belonged. At the same time, the roots of his thought are located in earlier discussions of doubt as one of the highest parts of the divine world. Doubt about, in, and of God is part of the Hasidic contribution to modernity.
This is the first book to explore the role of quotation in modern Jewish thought. Weaving back and forth from Benjamin to Rosenzweig, the book searches for the recovery of concealed and lost meaning in the community of letters, sacred scripture, the collecting of books, storytelling, and the life of liturgy. It also explores how the legacy of Goethe can be used to develop new strata of religious and Jewish thought. We learn how quotation is the binding tissue that links language and thought, modernity and tradition, religion and secularism as a way of being in the world.
In this erudite new work, Elliot R. Wolfson explores philosophical gnosis in the writings of Susan Taubes, Gillian Rose, and Edith Wyschogrod. The juxtaposition of these three extraordinary, albeit relatively neglected, philosophers provides a prism through which Wolfson scrutinizes the interplay of ethics, politics, and theology. The bond that ties together the diverse and multifaceted worldviews promulgated by Taubes, Rose, and Wyschogrod is the mutual recognition of the need to enunciate a response to the calamities of the twentieth century based on an incontrovertible acknowledgment of the decadence and malevolence of human beings, without, however, succumbing to acrimony and despair. The speculation of each of these philosophers on melancholia and the tragicomedy of being is unquestionably intricate, exhibiting subtle variations and idiosyncrasies, but we can nevertheless identify a common denominator in their attempt to find the midpoint positioned between hope and hopelessness. As Wolfson articulates, Taubes, Rose, and Wyschogrod exemplify a philosophical sensibility informed by a nocturnal seeing, which is not merely a seeing in the night but rather a seeing of the night. Ultimately, the book reveals the potential for these thinkers' ideas to enhance our moral sensitivity and to encourage participation in the ongoing struggle for meaning and decency in the present.
This volume brings together scholars from a range of disciplines to explore the intersections between crisis, scholarship, and action. The aim of this book is to think about the “moment of crisis,” through the concepts, writings, and methodologies awarded to us by Jewish thinkers in modernity. This book offers a broad gallery of accounts on the notion of crisis in Jewish modernity while emphasizing three terms: interpretation, heresy, and messianism. The main thesis of the volume is that the diasporic and exilic experience of the Jewish people turned their philosophers and theologians into “experts in crisis management” who had to find resources within their own religion, culture and traditions in order to react, endure and overcome short- and long-term historical crises. The underlining assumption of this book is therefore that Jewish thought obtains resources for conceptualizing and reacting to the current forms of crisis in the global, European, and Israeli spheres. The volume addresses a large readership in humanities, social and political sciences and religious studies, taking as its assumption that scholars in modern Jewish thought have an extended responsibility to engage in contemporary debates.
While many scholars have noted Martin Heidegger's indebtedness to Christian mystical sources, as well as his affinity with Taoism and Buddhism, Elliot R. Wolfson expands connections between Heidegger's thought and kabbalistic material. By arguing that the Jewish esoteric tradition impacted Heidegger, Wolfson presents an alternative way of understanding the history of Western philosophy. Wolfson's comparison between Heidegger and kabbalah sheds light on key concepts such as hermeneutics, temporality, language, and being and nothingness, while yielding surprising reflections on their common philosophical ground. Given Heidegger's involvement with National Socialism and his use of antisemitic language, these innovative readings are all the more remarkable for their juxtaposition of incongruent fields of discourse. Wolfson's entanglement with Heidegger and kabbalah not only enhances understandings of both but, more profoundly, serves as an ethical corrective to their respective ethnocentrism and essentialism. Wolfson masterfully illustrates the redemptive capacity of thought to illuminate common ground in seemingly disparate philosophical traditions.
The experience of birth has functioned through the ages as a vital metaphor foundational to all fields of art, philosophy, religion and literature. This book highlights the significance of birth in Jewish culture, as a challenge to existential philosophy and the centrality of death in Western culture. Similarities between Kabbalistic and midrashic perceptions of birth and its current place in cultural and psychoanalytic discourse are discussed.
Joseph Soloveitchik (1903–1993) was a major American Orthodox rabbi, Talmudist, philosopher, and theologian. In this new work, William Kolbrener takes on Soloveitchik's controversial legacy and shows how he was torn between the traditionalist demands of his European ancestors and the trajectory of his own radical and often pluralist philosophy. A portrait of this self-professed "lonely man of faith" reveals him to be a reluctant modern who responds to the catastrophic trauma of personal and historical loss by underwriting an idiosyncratic, highly conservative conception of law that is distinct from his Talmudic predecessors, and also paves the way for a return to tradition that hinges on the ethical embrace of multiplicity. As Kolbrener melds these contradictions, he presents Soloveitchik as a good deal more complicated and conflicted than others have suggested. The Last Rabbi affords new perspective on the thought of this major Jewish philosopher and his ideas on the nature of religious authority, knowledge, and pluralism.
