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David Levy on Jewish Messianism and the History of Philosophy

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David Levy on Jewish Messianism and the History of Philosophy Martin Kavka. Jewish Messianism and the History of Philosophy. Cambridge: Cambridge University Press, 2002. 256 pp. $65.00, cloth, ISBN 978-0-521-83103-1. Reviewed by David B. Levy Published on H-Judaic (March, 2005) Kavka's book, Jewish Messianism and the His‐ sophic discipline of metaphysics, do not be misled. tory of Philosophy, is thoughtful, innovative, well Kavka recovers what he calls the Jewish meonto‐ written, and erudite. The breadth of Kavka's anal‐ logical tradition. He argues that the notion of mes‐ ysis is admirable. He is able to draw on texts in sianic redemption, the notion of a redeemer to Greek, Latin, French, German,and a host of other come, cannot be defended without turning back traditions from the ancient, medieval, modern, to the analysis of nonbeing in the Greek philo‐ and post-modern periods. Kavka casts a wide net. sophical tradition. Kavka holds that his focus on He draws brilliant connections and offers insights meontology in Jewish philosophical texts can end in a masterful way that shows an active interac‐ up having a reactivating effect on the philosophic tion with philosophy and modern Jewish thinkers. tradition. He marshals evidence, employs logic, and cre‐ Kavka argues that for Emmanuel Levinas, atively draws conclusions in ways that speak to a Franz Rosenzweig, Hermann Cohen, and Mai‐ life of the mind. However the absence of rabbinic monides, the Greek concept of nonbeing (under‐ context and background on the subject of Jewish stood as both lack and possibility) clarifies the messianism in the book begs being touched upon. meaning of Jewish life. Kavka offers new readings Kavka's thesis is that Jewish messianism and of fgures in contemporary Continental philoso‐ the history of philosophy contest the ancient op‐ phy. He critiques previous arguments about the position between Athens and Jerusalem, but the role of lived religion in the thought of Jacques way Kavka does this is by retrieving the concept Derrida, the role of Plato in the work of Em‐ of meontology (the doctrine of nonbeing) from the manuel Levinas, and the centrality of ethics in the Jewish and philosophical tradition. In Greek to me thought of Franz Rosenzweig. While Levinas, on is the study of that which is not, of nonbeing. Rosenzweig, Cohen, and Maimonides are the fo‐ However lest the reader think this is merely an cus of Kavka's retrieval of the meontological Jew‐ obscure and arcane treatment of a topic in philo‐ ish tradition, he also demonstrates and draws on H-Net Reviews masterful familiarity with the thought of Plato, Hume philosophy is skeptical/in revealed religion Husserl, and Derrida. skepticism is irreverent blasphemy, etc. Kavka draws on the Straussian distinction be‐ Kavka envisions modern Jewish thought as an tween Athens and Jerusalem, also found in Harry expression of the intimate relationship between Wolfson and Lev Shestov, to use Athens for Jewish Athens and Jerusalem. Kavka attempts to show ends, justifying Jewish anticipation of a future that in the messianic age, which can be experi‐ messianic era. Strauss writes, "Philosophy in its enced indirectly through the perfection of the ra‐ original and full sense is then certainly incompati‐ tional faculty, there will be no gap between the ble with the biblical way of life. Philosophy and topos of Athens and Jerusalem. Bible are the alternatives or the antagonisms in Maimonides and other philosophers hold that the drama of the human soul. Each of the two an‐ intellectual virtue and moral virtue as well as tagonists claims to know or to hold the truth, the their acts will be central to accomplishing the re‐ decisive truth, the truth regarding the right way demption. For Kavka, drawing on Herbert David‐ of life. But there can only be one truth."[1] Strauss son, Maimonides was the supreme representative further comments, "Philosophy demands that rev‐ of a philosopher who sought to bring together elation should establish its claim before the tri‐ Athens and Jerusalem.[3] Maimonides, Kavka sug‐ bunal of human reason, but revelation as such re‐ gests, enjoyed "dual citizenship" in philosophy fuses to acknowledge that tribunal."[2] Within (Athens) and Judaism (Jerusalem). Historically Strauss's the following oppositions reign between speaking the Rambam was born in Cordvero, Athens/Jerusalem; philosophy/revealed religions; Spain traveled to Fez, Morocco to escape the reason/faith; thinking/action predicated on ethics Almahads, then to the Eretz Yisrael where he to change the world; theoria/piety (submission to davoned in front of the Kotel, and then onto Cairo, ancestral good); free quest/obedient love; no sense Fostat with a brief stop in Alexandria. Thus, to say of having strayed/teshuvah and feeling of having that the Rambam was a citizen of Athens is to strayed from what was frst given as a revelation; qualify that the Rambam encountered Greek Phi‐ realism replaces hope but the philosopher gains losophy and science in Arabic translations. Many from living beyond hope because he has no fears/ Jewish studies academics will fnd fault with Kav‐ hope predicated on returning to a past Edenic re‐ ka for his ahistoricism. Kavka himself admits, "To lation with God; God is distant (see Kenneth show that these texts are relevant today, to pre‐ Siskin's A Distant God)/Jewish belief that God acts serve their life, I must blast them out of their his‐ in Jewish history; philosophy speaks of virtue torical contexts" (p. 9). (arte) with knowledge as the greatest virtue/reli‐ Rambam, in the fnal four chapters of the gions speak of moral action and compassion, mer‐ Moreh Nevukhim, demonstrates that Judaism cy, and graciousness as immutable active at‐ commands intellectual knowledge of God. Ram‐ tributes; good is thinking/good is the messianic bam cites Deut. 4:35 ("You have been shown, in or‐ age and deeds of righteousness; in philosophy der to know that the L-rd is God") and Deuterono‐ questioning is the piety of thought/in revealed re‐ my 4:39 and Psalm 100:3 ("Know that the L-rd is ligions questioning is to serve the higher founda‐ God"), and Jeremiah 9:23 to back this claim. Ram‐ tion of religious belief; in philosophy the superhu‐ bam understands "glory only in this, in intellectu‐ man is internal to the mind after Nietzsche's con‐ al understanding and knowledge" (haskel ve-yad‐ ception of the ubermensch/in revealed religion do'a). For philosophically inclined Jews, this com‐ the supernatural is a function of miracles; after mand to know God through studying Torah was expanded to include the requirement to learn the 2 H-Net Reviews natural sciences and the Greek metaphysical tra‐ pear in the Moreh Nevukhim when he speculates dition. Kavka suggests that Maimonides connects on the theory of the eternity or the destructability this interpretation of the command to study natu‐ of the universe--(II, 29b) Letter to Yemen, chapter ral science with the command to love-God, when 10 of the Perush al-haMishnah Sanhedrin, and the he writes in Guide III:28 that love of God "only be‐ last two chapters of the MT Sefer Shoftim. comes valid through the apprehension of the The messiah or Philosopher King, who will be whole of being as it is and through the considera‐ born in a Davidic family, will trace his lineage tion of His wisdom as it is manifested in it." It is back to Ruth. The messiah will not be aware of his through the sekel hapoel that life is redeemed and royal origin or his priestly mission, and until he is the link to God (hasekel hapoel zeh hakesher has disclosed himself, his family and immediate bain Adam veHaShem). In the messianic world parentage will not be known (see Zech. 6:12 and this intellectual link or bridge will be made strong Is. 53:2). His destiny will become manifest, howev‐ and perfect. Kavka notes that Maimonides, in the er, in due time, and the temporal rulers of the Epistle to Yemen (written in 1172), tells the embat‐ earth will be seized with fear for the security of tled Jews of Yemen, who are faced with forced their thrones and will conspire to overthrow him conversion to Islam, that devoting themselves to (Letter to Yemen, pp. 6d.). While the mashiah ben rational perfection will prepare the way (or even Yosef will be assassinated the mashiah ben, David constitute) the arrival of the messiah--a parallel to will pass his reign on (Comm. On Mishnah San.). the path toward redemption that Maimonides will Rambam holds that the messianic state will en‐ later lay out in the Guide. Elsewhere in Rambam's dure 2000 years and will be an unbroken continu‐ commentary to Perush al ha-mishnah Sanhedrin ation. The philosopher King will enjoin the world X, Rambam notes the various levels of hope be‐ towards intellectual perfection. He will not be an side that of intellectual bliss that many eagerly ignoramus, and must excel in learning and wis‐ await: pleasures of Paradise, where all material dom. He will be wiser and mightier than Solomon things of life will be supplied in undreamed of and well-nigh the equal of Moses in prophetic abundance; glories of the messianic state punctu‐ power.[4] As well as being a Talmud Hakham, ated by remarkable achievements of King Messi‐ Rambam's messiah will free the nation from for‐ ah and the independent and opulent position of eign domination, enlarge its boundaries, and im‐ Israel; joy of resurrection; attainment in this plant Ahavat HaShem in every home. world of physical happiness (eudemonia), i.e. bod‐ Rambam placed a premium on the wisdom of ily health and security, fertility of lands, and the messiah.
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