Quick viewing(Text Mode)

David Levy on Jewish Messianism and the History of Philosophy

David Levy on Jewish Messianism and the History of Philosophy

Martin Kavka. Jewish Messianism and the History of . Cambridge: Cambridge University Press, 2002. 256 pp. $65.00, cloth, ISBN 978-0-521-83103-1.

Reviewed by B. Levy

Published on H-Judaic (March, 2005)

Kavka's book, Jewish Messianism and the His‐ sophic discipline of , 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 , the notion of a redeemer to Greek, , 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 ‐ and post-modern periods. Kavka casts a wide net. sophical tradition. Kavka holds that his focus on He draws brilliant connections and ofers insights meontology in Jewish philosophical texts can end in a masterful way that shows an active interac‐ up having a reactivating efect on the philosophic tion with philosophy and modern Jewish thinkers. tradition. He marshals evidence, employs logic, and cre‐ Kavka argues that for , 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) clarifes the messianism in the book begs being touched upon. of Jewish life. Kavka ofers 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 , but the role of lived in the thought of Jacques way Kavka does this is by retrieving the concept Derrida, the role of 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 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 , 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 . 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 , but revelation as such re‐ gests, enjoyed "dual citizenship" in philosophy fuses to acknowledge that tribunal."[2] Within (Athens) and (Jerusalem). Historically Strauss's the following oppositions reign between speaking the Rambam was born in Cordvero, Athens/Jerusalem; philosophy/revealed ; Spain traveled to Fez, Morocco to escape the reason/; 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 translations. Many from living beyond hope because he has no fears/ 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 is distant (see Kenneth show that these texts are relevant today, to pre‐ Siskin's A Distant God)/Jewish 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 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 , this com‐ the supernatural is a function of ; after mand to know God through studying 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 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 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 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 , where all material dom. He will be wiser and mightier than things of life will be supplied in undreamed of and well-nigh the equal of in prophetic abundance; glories of the messianic state punctu‐ power.[4] As well as being a 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‐ ; 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. For example, in "the letter to Yemen" abundant wealth; and expect resurrection of dead Rambam showed the imprudence of the Messian‐ and eternal bliss in Paradise. Rambam, with re‐ ic imposter, who appeared amongst the Jews of gards to resurrection, writes, "[common] people Arabia, in ordering equal distribution of private will ask, 'in what condition will the dead rise to wealth. Rambam argued that this communistic life, naked or clothed? Will they stand up in those principle avant la letter was stupid and would im‐ very garments in which they were buried, in their poverish the rich.[5] Rambam views the redemp‐ embroideries and brocades and beautiful needle‐ tion sub specie aeternitatis as the intellectual con‐ work, or in a robe that will merely cover the summation of the ages, rather than as a redistri‐ body? And when the Messiah comes, will rich and bution of wealth that the Communists and social‐ poor be alike, or will the distinctions between ists view reducing everything to class rivalries. weak and strong still exist?'--and many similar Rambam does not view all humans as equal. For questions from time to time." The sources for an example in the Moreh HaNevukhim, Rambam dis‐ understanding of the redemption, in Rambam, ap‐

3 H-Net Reviews misses those people who regard anthropomor‐ agonal of an isosceles triangle is the square root phisms in the Tanakh literally as inferior to those of a2+b2, which has a form, so too do the true, with a philosophic understanding of such anthro‐ good, and beautiful have forms. The form of the pomorphisms. With regards to intellectual eyeball is "sight" which has the form of vision. virtues, Rambam does not view all as equal and Emerson, in his essay "The American Scholar," thus with regards to rewards of material beneft imagines HaShem Himself to be a "transparent these are not to be equal as well. In fact Rambam eyeball," a metaphor for an omniscient God. Aris‐ is with Ralbag that HaShem watches over one totle and Rambam prize sight above all the senses. with Hashgehah Pratit in proportion to one's in‐ Derrida, in L'Oreille De l'Autre, has seen this em‐ tellectual virtues. Rambam rejects the innate phasis on sight rather than hearing as fawed and equality of people. Einstein is not the equal of "logocentric." Derrida could point to most neophytes in physics. Not everyone can the Blind (a relation of the Rabad of Posquires), achieve the same rank, intellectually. It is not the who was blind but possessed much insight and divisions between rich and poor that will change "vision." Clearly Rambam, in the wake of Aristotle, in the messianic era, but rather a of good would include internal sight as a reality not to be will, brotherhood, and peace will come as the re‐ dismissed, just as Derrida would accredit blind sult of primitive instincts to fght, envy, and musicians like Beethoven, who could hear the ridicule. While it is true that the hardships of music he was setting down in his mind, even meeting basic needs will be eradicated, for the though he was deaf. In fact many musicians who sages say in Sabb. 30b, "the land of Israel will one are composers can hear the music they set down day produce cakes ready baked, and garments of in notation before it is played in performance. fne silk," Rambam sees this as a popular way of In the messianic era man will have reached expressing the "good times" of the messianic fu‐ the profoundest knowledge of God, of the exterior ture (Comm. On Mishna, San X). world, as well as the complex secrets of his own In short for Rambam the messiah will be a being. The greatest quest of man will be for God philosopher king who is an observant Jew, ab‐ via Torah Lishmah's searching for Hokmah, Bi‐ sorbed in the study of Torah and enforcement of nah, VeDaat. Knowledge will be universal. In this Rabbinic . He will reconstitute the Sanhedrin. sense Paradise is "on this side of the grave," in In the Moreh HaNevukhim, Rambam emphasizes that intellectual attainment in this life can serve the importance of wisdom to guide the messianic as the foundation for future reward. Olam Ha- age when he writes, "all the great evils which men Bah has already been created although it may be cause to each other because of certain intentions, invisible--it is future for those individuals who are desires, opinions, or religious principles, are like‐ destined to enter it (olam hazeh prozdur li-olam wise due to non-existence because they originate ha-bah). in ignorance, which is the absence of wisdom. If Kavka shows the way Maimonides temporal‐ men possessed wisdom, which stands in the same izes the concept of non-being--in other words, relation to the form of man as the sight to the eye, non-being is not-yet-being. Kavka examines Mai‐ they would not cause any injury to themselves or monides use of non-being in the Moreh HaNe‐ to others; for the knowledge of truth removes ha‐ vukhim, and its infuence upon Hermann Cohen's tred and quarrels, and prevents mutual in‐ . He traces the movement from the analy‐ juries."[6] Rambam's analogy of wisdom to sight is sis of non-being to the formulation of a messianic Aristotelian. In the metaphysics, Aristotle shows ethical teleology. From Aristotle, Maimonides as‐ that "sight" is the eidos of the material eyeball. sociates nonbeing with privation of a potential for Just as the Pythagorean formula shows that the di‐

4 H-Net Reviews actuality. From , Maimonides associates Jewish self/ego is only legitimated with a Jewish this cluster =of concepts with matter. Kavka fur‐ community. The Emersonian Romantic notion of ther notes, "In Guide 1:17-18, Maimonides passes individualism and self-making may be foreign to from an analysis of privation to an examination the medieval halakhic conception of a Jew within of biblical verbs meaning 'to approach' or 'to draw community. While it is true that the Dead Sea near.' In both cases, nonbeing as privation gives Scroll sect retreated into the solitude of the desert rise to a desire for the fullness of being. Mai‐ of Qumran; Rabbi bar Yohai and his son lived in monides articulates the path of this erotic desire solitude in a cave living on carobs because they as a discipline of intellectual self-perfection. The were threatened by the Roman government; the desire for God is expressed through imitatio Dei, Hasdei Ashkenaz cultivated the virtue of silence in which God is defned as pure intellect in actu, in solitude; the Tov lived in the who cannot be reifed into the language of sub‐ Carpathian mountains in solitude; and the Kotzk‐ stance and attribute. Maimonides argues that we er retreated into solitude towards the end can know only God's attributes of action; we can‐ of his duration in this world, the Jewish tradition not imitate who God is, but can know only God's has always emphasized life in community and as‐ attributes of action; we cannot imitate who God is, sociation with other Jews. Ten Jewish men is the but we can imitate what God does. One might minimum halakhic number/quorum required for read Maimonides as arguing that God has essen‐ a . Life is with people and fellow Jews, tial attributes that transcend the limits of human making the concept of "self-making" foreign to understanding" (p. 12). Against this view, Kavka mainstream normative Judaism. While it is true argues that there are no hidden attributes of God certain Tzadikim have retreated into solitude to for Maimonides. "Rather Maimonides argues that work on themselves, and the Musar tradition of God cannot have any qualities whatsoever. God is Rabbi Salanter speaks to the need for this kind of nothing outside of God's acting, because God acts self-perfection of Middot, Judaism has always re‐ are God's essence--or in another formulation, jected the solipsistic undertones laden in a mod‐ God's essence is the actuality of God's life. There is ern Romantic notion of "self-making." Kavka is no diference between intellectual perfection and right to emphasize the importance of self-perfec‐ practical perfection in Maimonides" (p. 12). Kavka tion in Rambam as intellectual perfection, but the shows that the divine attributes of loving-kind‐ adoption of the term "self-making" might make ness, righteousness, and judgment are "necessary the Rambam uneasy. corollaries of God's being an intellect in actu" (p. At the end of Kavka's book, he draws on Pe‐ 12). Kavka notes that in other writings Rambam sikta Rabbati 34, which describes an embattled names the intellectual perfection that is the telos group of Jews, who read Torah in a heterodox of religious life, olam ha-ba; it is defned as the manner and refer to themselves as the Mourners soul's participation in the "supernal fellowship of Zion. They are ostracized by the majority of with the the Creator."[7] their community for arguing that their heterodox Kavka notes that messianic anticipation plays practice will facilitate messianic redemption. a key role in this teleology, since the Messianic Era They describe themselves in the same language in gives "powerful [assistance] for attaining olam ha- which they describe the messianic fgure. Kavka ba." Kavka may use language that Rambam would argues that the messianic posture of Mourners of be uncomfortable with, i.e. the modern, not me‐ Zion sect, insofar as it straddles positions of await‐ dieval, notion of "self-making." Kavka sees the ing redemption and asserting the sect's own re‐ process of rational self-perfection as a process of demptive power, is meontological. Kavka uses the messianic "self-making." For the Rambam, the Pesikta Rabbati 34 text to argue against recent

5 H-Net Reviews anti-meontological writings of Jacques Derrida "traditional" concept of messianism in early rab‐ which claim the authentically messianic cannot binic texts such as Bavli, Yerushalmi, and possibly be found in any of the Western Midrashim which are not addressed directly. . They, as did Rambam to the Yemi‐ However, Kavka does recognize the existence of nite Jews, blur the boundry between the anticipat‐ traditional Jewish views of messianism, as when ed Messiah and the human striving for perfection. he remarks, "traditionally, Jewish messianism Thus Kavka argues these two texts ofer height‐ refers not only to the general redemption of Israel ened expression of the tradition's belief in the im‐ and the world in the concrete sphere of historical minence of messianic advent. Kavka relates these and political reality but also to the anticipation of messianic ideas to the interpretation of non-being a particular fgure who serves as the conduit of (meontology) rationally justifying Jews' anticipa‐ divine agency on earth. The anointed fgure, tion of a future messianic fgure and age. The es‐ whether seen as king or priest or holy person, chatological projectory on the stage of Jewish his‐ manifests divine kingship in his association with tory is the realization of redemption, from the Mount Zion (Ps.2:6), the residence of God (Is. 8:18). not-there-yet launching out of nothing after the Thus anticipation of a messianic fgure who expulsion of from Eden, to the re‐ brings peace and political autonomy to Israel is constitution of that Edenic state in thought. Ac‐ also anticipation of God's nearness to the nation, cording to Maimonides, in the Moreh Nevukhim, mediated through the human fgure of the messi‐ was doing philosophy in Gan ah" (p. 7). In the Jewish philosophical meontologi‐ Eden, pure ruhniut, until he was seduced out of cal tradition being the Messiah is synonymous philosophizing into materiality, gashmiut. The with human and moral perfection. course of Jewish history is to emerge from the Kavka's book does not ft into the categories nothingness of life reduced to pure physicality to of the genre of those books that deal with the mes‐ reconstitute Adam Kadmon's state as a philoso‐ sianic era in a scholarly way such as Joseph Dan's pher engaged in noesis noesis, the understanding Ha-Meshihiyut ha-Yehudit ha-Modernit. Kavka's of understanding, which is pure Geist/Ruah/Es‐ book is also not a historical treatment that deals prit, because HaShem Himself, the unmoved with the messiah and messiah movements in their Mover in the Maimonidean/Aristotelian model, is historical context such as Yosef Klausner's The pure thought who thinks Himself in a state of in‐ Messianic Idea in Israel, Zion Wacholder's Mes‐ dependent autonomous self-sufciency of perfec‐ sianism and Mishnah: Time and Place in the Early tion. Both Rambam and Rosenzweig see olam Halakhah, Leo Landman's Messianism and the hazeh as fundamentally unfnished (as me on) un‐ Talmudic Era, Yosef Klozner's Ha-Rayon ha- til the messianic age dawns. meshihi be-Yisrael mi-reshito ve-ad hatimat ha- It may be helpful at this point to note what Mishnah, Aviezer Ravitzky's Messianism, , Kavka's Book is "not." It is not a Rabbinic treat‐ and Jewish Religious Radicalism, or Samuel Heil‐ ment of the Aggadata on the messianic era and re‐ man's Past, Present, and Future of Jewish Mes‐ building of the Beit HaMikdash, although an un‐ sianism. It is also not a historical study of false derstanding of this aspect of Jewish messianism messiah's within the projectory of Jewish mysti‐ would seem crucial for any sufcient understand‐ cism such as 's Sabbatai Sevi: ing of Jewish messianism in general. The Mystical Messiah. Neither is it a popular As with any book there is a scope and limits work such as Jerry Rabow's 50 Jewish : on what topics are addressed and the methodolo‐ The Untold Life Stories of 50 Jewish Messiahs gy employed. Kavka excludes from his focus the since and How They changed Jewish, Chris‐ tian, and Muslim Worlds. Neither is this a book in

6 H-Net Reviews the biblical teaching of the messiah such as: The Messianic Idea in Judaism. Then what is Kav‐ Joseph Alobaidi's The Messiah in Isaiah 53: Com‐ ka's book? It is a work in philosophic treatments mentaries of , Salmon ben Yeruham, of the messiah, but very unlike the classic and Yefet ben Eli, or Robert Wolfe's The Origins of Sarachek's The Doctrine of the Messiah in Me‐ the Messianic Idea. Neither does Kavka address dieval Jewish Literature. Sarachek treats the un‐ the concept of the messiah in sectarian literature derstanding of the messiah and messianic age in of the Dead Sea Scrolls as do treatments of their Saadia Gaon, , Solomon ibn Gabirol, R. Judah leader, ha-Moreh HaTzedek, who was a messianic HaLevy, R. ibn Ezra, Maimonides, Nah‐ fgure as dealt with by John Collins in The Scepter manides, , and Isaac Abrabanel, and the Star: The Messiahs of the Dead Sea Scrolls with an appendix R. Abraham bar Hiyya. and Other Ancient Literature and Craig Evan's Es‐ The reader should not expect to encounter a chatology, Messianism, and the Dead Sea Scrolls. treatment of Aggadic passages that speak of the Kavka's book is also not one of those collec‐ messianic era and its fulfllment. In some sense tions of primary texts on the messiah, such as this allows Kavka to focus more directly on mod‐ Raphael Patai's Messianic Texts. Neither is it a ern philosophic treatments of Jewish messianism. scholarly study of the messiah in texts However since Kavka does treat Maimonides it is such as the Targumim as is Samson Levey's clas‐ important to keep in mind Rambam's grounding sic. It goes without saying that Kavka's text does in Rabbinic texts. Rambam, for instance, is very not deal with the controversy surrounding Habad familiar with the importance of Har Habayit in Messianism such as Berger's controversial work the messianic age and the rebuilding of the Beit and more sympathetic "insider" treatments of HaMikdash. In the , Melakim, XII, 3 messianism in general such as Alter and XI, Rambam notes that the temple will be re‐ Eliyahu Friedman's From Exile to Redemption: built and the dispersed tribes of Israel gathered Chassidic Teachings of the Lubavitcher Rebbe, unto the Holy land. The korbanot, the Shemitah, Rabbi Menachem M. Schneerson and the Preced‐ and the will be reintroduced. The Levites ing Rebbebeim of Chabad on the Future Redemp‐ and Kohanim will be reinstituted in service (some tion and Coming of Mashiach or Immanuel hold the Levites will be Kohanim and Kohanim Schochet's Living with Moshiach: An Anthology of will be Levites). The tribes will be given their ter‐ Brief Homilies and Insights on the Weekly Torah ritorial divisions. In these tasks the messiah will Readings and Festivals. Neither is this a work in be guided by Ruah HaKodesh. When Rambam Jewish-Christian debates regarding the messiah traveled to Yerushalayim he spent much of his such as Jewish-Christian Debates: God, Kingdom, time davoning in front of the Kotel. Har Habayit_ Messiah by Jacob Neusner and Bruce Chilton or will be the center of messianic longings in the historical studies of the medieval debates by messianic age. The Temple Mount is the center of Haim Maccoby (The Talmud on Trial) and Robert longings for the rebuilding of the Third Beit Chazon on the medieval debates on the question, HaMikdash. Although Kavka does not focus to a "whether the messiah has come," such as that in large extent on early Rabbinic texts that express Paris in 1240 featuring Rabbi Yehiel, Barcelona this longing for example in the when we 1263 featuring Ramban, and Tortosa 1414 featur‐ davon, "VeHashav et HaAvodah LeDevir ing R. Yosef Albo. Neither is Kavka's book a study Betechah", when at the Pesah Seder we sing, "Kail of the messiah in literature as is Avraham Boneh, Kail Boneh, Boneh Betchah BiKarov," or Novershtern's Kesem ha-dimdumim: apokalipsah when we break a glass at a wedding, or in leaving u-meshihiyut be-sifrut Yidish. Kavka is also not of‐ a section of a wall in a house unpainted. Some dis‐ fering a work in the history of ideas as Scholem's ciples of Rav Kook slept with stones under their

7 H-Net Reviews heads hoping to be the frst to dedicate building meter-long space were lined with cedar wood materials for the rebuilding of the third Beit planks, carved with palm branches, fowers, and HaMikdash. The importance of the Beit HaMik‐ winged cherubim, all gilt. Ritual objects stood in dash to the Jewish people is seen in Tehillim (27:4; the hechal: a golden altar for burning incense, 84:2; 116:17-19) which relates that the people one (or ten as in Chronicles) golden tables for the longed to visit the courtyards. The importance of lechem panim, and ten golden menorot with their the Beit HaMikdash and the Korbanot is seen in a various cleansing implements. Remnants of the passage from Maseket where three views frst and second Temples are buried under the are given regarding the most fundamental pas‐ Herodian fll, and according to Yerushalmi sage in the Torah. Ben Zoma said, "I have found a Shekalim 29:2, Josiah hid holy objects in a cave verse that contains the whole of the Torah: 'She‐ under the Temple to prevent the Babylonians ma Yisrael HaShem Elokaynu HaShem Ehad.'" from stealing them. Ben Nanus said: "I have found a verse that con‐ The Mount's legitimate Jewish sovereignty is tains the whole of the Torah: 'VeAhavtah ReEchah afrmed by King David's purchasing the thresh‐ KiMochah.'" Ben Pazi said, "I have found a verse ing foor of Aravna (or Ornan) around 1000 B.C.E. that contains the whole of the Torah: 'You will sac‐ for a sum of 50 shekels (II Sam. 24) or 600 sheke‐ rifce a lamb in the morning, and another at lim (Chronicles), sometime after the King took the dusk.'" And Rabbi (Yehudah HaNasi), their master, stronghold of Zion and called it the city of David stood up and decided, "The law is according to (II Sam. 5:6-9/ I Chron. 11:4-7). Three of the holiest Ben Pazi." sites in the promised land are named in the Torah Evengelical Christians, alongside a segment of as having been purchased: the Temple Mount in the Jewish population, see the Temple mount as Jerusalem, the Tomb of the Patriarchs in , the center of messianic aspirations. The messiah and Joseph's Tomb in Hebron. will descend the slope of Har Zaytim and ride up Mount Moriah, the place of the Akedah, is as‐ to the gate of Mercy on a donkey (Zechariah 9:9), sociated with the Temple Mount, and the events through which he will enter Jerusalem, preceded relating to the creation of the world are identifed by Eliyahu haNavi who will blow the horn to pro‐ with the "Even Shetiyya" likened to the naval of claim his arrrival. This horn is to come from the the world that connects , earth, and the sacrifcial ram caught in the thicket that Avraham netherworld (see Yoma 5:2; Beit Hamidrash Avinu ofered up instead of Isaac, and from which 5:63-70; Kohelet Raba 3:7). According to the Tal‐ also the belt of Eliyahu HaNavi derives. The im‐ mud it was not only the entire universe that portance of the Temple Mount is tantamount as evolved from Even Shetiyya, but the human race one of the major issues on the bargaining table too originated in it. Adam was created from a la‐ for the fnal peace process between Israelis and dle full of earth that HaShem took from the place the Palestinians will be the status of the Temple of the altar (Yerushalmi Nazir 7:2). Breishit Raba Mount. 17:6 attests, "Out of the place where atonement is Despite many Muslim claims, it is a historical made for him, man has been created." The altar fact that in 956 B.C.E. Shlomo built the frst Beit that was part of the original scheme of the cre‐ HaMikdash on this site (I Kgs.6-7 & II Chron. 3-4), ation of the world was the same altar on which and in 516 B.C.E. Ezra and Nehemiah witnessed Adam sacrifced, and after him his sons and the completion of the rebuilding of the second , and and his sons (Pesikta Rabati 43; Beit HaMikdash, again structured around the Breishit Raba 34:9). When Abraham was ordered ulam, hechal, and devir. The walls of this twenty- to sacrifce Isaac on one of the hills in the land of

8 H-Net Reviews

Moriah, which was identifed in II Chron. 3:1 as the destruction of the Temple, the gates of prayers the hill on which Solomon built the Temple, have been sealed (Berakhot 32b). While current HaShem showed him this same altar. The Even Rabbinic law forbids Jews to venture onto the Shetiyya was also identifed with the stone on Temple Mount until purifed by pure water mixed which Jacob slept and on which he dreamed of a with the ashes of the red heifer, Yevamot 6:2 de‐ ladder connecting heaven and earth (Gen. crees that one going up to the Mount should keep 28:11-22). Louis Jacobs has written a wonderful a proper decorum and not enter the holy place essay titled, "Jacob's Dream in Hasidic Interpreta‐ with his traveling attire. Rabbi Goren claimed that tion" in which he notes the various readings of Jews had a historic right to pray in certain areas this dream in Rabbi Jacob Joseph of Polonnoye (d. of the Temple Mount that were outside the strictly 1784), Rabbi Moshe Hayyim of Sudlikov (d. 1800), sacred zones. In fact Rabbi Goren led groups of Rabbi Elimelecch of Lizansk (1717-1787), Rabbbi ffty Jews up onto the Temple Mount to davon af‐ Hayyim Tyrer of Chernowitz (1750-1816), Rabbi ter 1967. Naftali of Ropshitz (1760-1827), Rabbi Moshe Teit‐ Traditions are associated with the fate of the elbaum of Ujhely (1759-1841), and Rabbi Sholomo Temple Mount in the days of the Messiah, when a Zalman of Koputs (1830-1900). When Jacob woke stream will burst under the location of the Holy of he named the place Beit-Kel and the identifcation Holies and fow to join the Euphrates River. On its of the Temple Mount was made despite the fact way this fow of water will uncover the hiding that the location of Beit-Kel, north of Jerusalem, is places of the treasures and reveal them (Mishnah clearly specifed. Beit-Kel, meaning "House of G-d" Kelim 88-91). Ezekiel describes the visionary Tem‐ and the Temple, also the House of G-d, became ple (ch. 40-48) that will be rebuilt in which no one. A legend relates that after Jacob took the trace of idolatry will be found. In the messianic stone on which he slept and placed it as a stand‐ age the Sanhedrin which met in the Lishgat ing stone (masseba), HaShem stamped the stone HaGazit will be reinstituted for deliberations. with his right foot and sank it to tehom, and thus Rambam legislated that the study of the Kor‐ the stone connects earth, heaven, and the nether‐ banot serve as a ftting substitute for the Korbanot world. Another legend attributes medicinal prop‐ until the Beit HaMikdash is rebuilt. Thus one ac‐ erties to the subterranean water that issues from quires the merit for ofering the Korbanot by the Even Shetiyya. It is related that a watercourse studying tractates like Birds Nests, Zevahim, issues forth from the Holy of Holies. At frst it is Menahot, etc. We must know the details of how to thin but as soon as it reaches the entrance of the perform the Korbanot when the time is right. Mid‐ House of David it turns into a mighty stream dot, dealing with the dimensions and architecture (Yoma 77b-78a). of the beit HaMikdash, is also essential. Rambam Rabbi Yohanan ben Zakkai and Rabbi Akiba species the following conditions to be met in the visited the destroyed Temple Mount. The emer‐ messianic era: no war; no famine; the lamb (Jews) gence of a fox from the holy of holies prompted will not be persecuted by the wolves (other na‐ Rabbi Akiba's laughter, for it was seen as confr‐ tions); the Beit HaMikdash will be rebuilt with a mation of . The loss of the Beit HaMik‐ re-instituted Levitical priesthood; blessings will dash was so great that Rabbi Joshua said that be abundant, comforts within the reach of all; from the day the Temple was destroyed there has and, the one preoccupation of the whole world been no day without a curse, the dew has not con‐ will be to know the L-rd. Hence Israelites will be densed, and the favor has left the fruit. Rabbi very wise, they will know things that are now Jose added that the fullness of the fruit was re‐ concealed and will attain an understanding of moved (Sotah 48a). Another sage added that since

9 H-Net Reviews their Creator to the utmost of the human mind, as the verse "and this is the Gate of Heaven" (Gen. it is written, "For the earth shall be full of the 18:17). When in the we proclaim "Pitchuh knowledge of the L-rd, as the waters cover the sea Li Sharei Tzedek," the spiritual metaphor of the (Isa.11:9). With regards to the building of the Beit gates in Shaymayim are quite literally signifed. HaMikdash, Rambam writes, "King Messiah will According to the Rambam's Moreh HaNevukhim arise and restore the kingdom of David to its for‐ and Orhot Tzadikim, the seven have mer state and original sovereignty. He will rebuild many gates and within various chambers the sanctuary and gather the dispersed of Israel. malachim are ofering lectures on various topics. All the ancient will be reinstituted in his The gates leading to these chambers where the days--sacrifces will again be ofered." Interesting‐ soul can fnd refreshment and delight are guard‐ ly the Rambam interprets the verse "the lamb will ed by gatekeepers (archons) demanding pass‐ dwell with the wolf" to mean that Jews (lambs) words. The celestial Temple and the earthly Tem‐ will not be persecuted by the other nations ple have many gates. The messianic age will in‐ (wolves), while Abarbanel holds that in the mes‐ volve the bringing down of the celestial Beit sianic era, wolves will not desire to eat lambs HaMikdash by the will of HaShem onto the Tem‐ fesh via a change in animal nature. Rambam ple Mount. speculated that the messianic age would dawn in This longing for the beit HaMikdash, which is the of the by inter‐ a key component of Rabbinic understandings of preting the verse from Tehillim, "a thousand years the messianic era and Jewish messianism, is not in your site O L-rd are but a watch in the night" to addressed by Kavka since he is not interested in apply to each of the six creation days in ideological recapitulations of eschatological Bereishit." The Rambam warned against such cal‐ but in philosophic workings of the culation in numerical terms of eschatological ful‐ sekel HaPoel that speak to an abstract/theoretical fllment, and subsequent Hasidic thought such as underpinning of the concept of Jewish messian‐ the asserts that the messiah will ism and the history of philosophy by retrieving come not until the well springs (Torah teachings) the concept of meontology--the understanding of are distributed to all four corners of the globe. non-being from the Jewish philosophical and the‐ The messiah, according to one Hasidic parable, is ological tradition. Kavka does however incorpo‐ where ever one lets him in. rate an analysis of Maimonides who was ground‐ The Temple Mount is still revered and awaits ed in traditional texts that speak to the messianic its messianic fulfllment in the prophecy of Isaiah era and its fulfllment. Rabbinic Jews may fnd (2:2-4), "And it will come to pass in the last days, Kavka's treatment of the Rambam in this innova‐ that the mountain of the Lord's house shall be es‐ tive book the most engaging and intellectually sat‐ tablished in the top of the mountains, and shall be isfying section of the book. exalted above the hills, and all the nations shall As noted, Rambam specifes the following fow unto it. And the people shall go and say, conditions to be met in the messianic era: the Come ye, and let us go up to the mountain of the wolves (other nations); the Beit HaMikdash will L-rd." HaShem's high throne in Isaiah 6:1-6 may be rebuilt with a re-instituted Levitical priest‐ be the celestial throne, placed exactly above hood; blessings will be abundant, comforts within HaShem's throne in the terrestrial Temple, that is the reach of all; and, the one preoccupation of the above the ark of the covenant (Tanhuma Vayakhel whole world will be to know the L-rd. Hence Is‐ 7). Rabbi Simon bar Yohai estimates that there is a raelites will be very wise, they will know things distance of eighteen miles--the numerical value of that are now concealed and will attain an under‐ the letters of the Hebrew words, "and this is" in

10 H-Net Reviews standing of their Creator to the utmost of the hu‐ level it indicates the exalted and happy condition man mind, as it is written, "For the earth shall be of future Israel. full of the knowledge of the L-rd, as the waters The subject of the Rambam's view on resur‐ cover the sea (Isa.11:9). With regards to the build‐ rection was the subject of much discussion with ing of the Beit HaMikdash, Rambam writes, "King others such as Samuel b. Ali of Bagdad. There was Messiah will arise and restore the kingdom of a large controversial correspondence between David to its former state and original sovereignty. Meir b. Todros HaLevi of Toledo, anti-Maimonist He will rebuild the sanctuary and gather the dis‐ and the Lunel scholars on Maimonides' concep‐ persed of Israel. All the ancient laws will be rein‐ tion of Resurrection and the Hereafter. Rambam stituted in his days--sacrifces will again be of‐ that "he frmly in resurrection as fered." Even in the diaspora Jews are duty bound a whose possibility is granted with the as‐ to manifest reverence for the sanctuary that once sumption of a temporal Creation. Thus if HaShem adorned the holy city-a religious ideal, which Is‐ created the heavens and the earth-the Grand rael may never forsake. Belief in the coming of Canyons, Titans, Himmalayas, Alps, Galaxies, etc. the messiah is so important that it is one of the He certainly can carry of a resurrection. The yod gimel ikkarim. The belief in the messiah and greatest miracle is yesh mi-ayin, thus a miracle of coming of the messianic age is one of the yod resurrection is not out of the question. Once we gimel ikkarim. One who disbelieves the Messianic reject Aristotle's view of an uncreated universe dogma is a kofer, and has no share in future life, without beginning, the Jewish conception posits he denies the infallibility of Moses and the the existence of miracles. These miracles prove prophets. The coming of the redeemer is the power and control of HaShem over nature. To‐ promised in BaMidbar 24 and Devarim 30. Ram‐ day with advances in cloning, stem cell research, bam interprets the phrase "a troop of asses" in and fertility treatments the control over nature Isaiah 21:7 (and when he seeth a troop, horsemen with regards to the birth of children is making the by pairs, A troop of asses, a troop of camels, He potential miracle of resurrection a conceivable shall hearken diligently with much heed) to al‐ possibility. Sheep have already been cloned. In the lude to the Messiah for Zechariah prophisizes the future one might consult a geneticist with regards messiah in the phrase "lowly, and riding upon an to having children who might run of one's poten‐ ass" (9:9). tial ofspring in a lab analogous to the ease with Interestingly the Rambam interprets the which photocopies are made. This is not science verse "the lamb will dwell with the wolf" to mean fction. One could conceivably dig up the fnger‐ that Jews (lambs) will not be persecuted by the nail of a great sage and clone him again. Moral other nations (wolves), while Abarbanel holds questions arise to the consequences of potentially that in the messianic era wolves will not desire to cloned persons in the future. Should this "resur‐ eat lambs fesh via a change in animal nature. rection technology" which is in the preliminary Rambam's allegorical method of interpreting the stages be encouraged or allowed since many pos‐ metaphor of the lamb dwelling with the wolf may sible genetic defective ofspring risk being pro‐ be similar to the awful celestial phenomena nar‐ duced in the learning stages of the bell curve as rated in Yoel 3:3-4 as a poetic representation of this technology is perfected. More amusing ethical the defeat of Gog in the time of the messiah. It questions arise for example, can a clone be count‐ would appear that Is. 65:17 with its promises of a ed in a minyan? Rabbi Yitzak Breitowitz has pub‐ new heaven and new earth according to Guide II, lished on this subject and warns that cloning is 29 and Mishneh Torah, Melakim, XI, 12 can be not an exact model for previous traditions regard‐ construed in multiple ways. On the simple peshat ing Golems reported by Rava in the Talmud and

11 H-Net Reviews the Maharal, for the clone is a viable person while achievement. This emphasis on the noetic aspect a Golem is an artifcial anthropoid. However the of reconstituted resurrected life is in stark con‐ whole question of personhood is being questioned trast with the many who Rambam saw as drawing as the result of these potential new "resurrection on materialistic passages in Talmudic texts that technologies." for instance suppose that the righteous in Gan Rambam points to Daniel 12:2 which states, Eden enjoy lavish banquets. For Rambam the ban‐ "and many of them that sleep in the dust of the quet of which the speaks must be under‐ earth shall awake, some to everlasting life, and stood fguratively as the feast of the soul, or intel‐ some to reproaches and everlasting abhorrence" lect. The Muslims hold to a further vision of gash‐ as well as Yehezkel's vision of the dry bones. miut pleasure in the of the enjoyment of Daniel 12:13 goes on to state, "But go thou thy way the vestal virgins. Rambam holds that there is no till the end be; and thou shalt rest, and shalt stand eating, drinking, or anything physical (tashmish up to thy lot, at the end of days." Rambam could haMitah) in Gan Eden. Rewards are proportional also argue for resurrection from various pesukim to intellectual attainments. In fact Rambam such as "Ashrei Yoshvei Betechah Oed Yehalleluha shunned a materialistic conception of Gan Eden Seleh" where the "Oed" is extra or in Shirat and found ridiculous those interested in material HaYam where "Az Yashir Moshe Ubenei Yisrael" concerns such as, "will the dead arise naked or indicates that "Yashir" is in the future tense, in‐ clothed? In their embroideries or in the shroud? dicative of resurrection. Further Rambam sees a And will the messiah equalize rich and poor?" veiled reference to resurrection in the last verse Rambam does not allow for intermediate stages in of Malachi, which speaks of God sending forth the purging of the soul toward perfection. Ram‐ Eliyah HaNavi before the great and terrible day. ban defended the sage against the view that the Eliyahu's return is complete proof that the resur‐ unworthy soul met an absolute and speedy end rection depends upon the Messiah, for Eliyahu when the person died (see Chapters on Bliss). haNavi will precede and prepare the way for the However while Rambam accepts a rationalistic vi‐ redeemer. The supreme miracle will be per‐ sion, the Ramban is a Kabbalist. Rambam rejects formed by God Himself-it is the reward for the the Kabbalistic notion of a cycle of worlds each righteous. Rambam makes the distinction be‐ lasting 7,000 years and created and destroyed suc‐ tween the messianic state and the olam ha-bah. cessively. This eschatological scheme relates to According to the Rambam, all who are resurrect‐ Ramban's citing of the verse that "1000 years in ed will die after long and consecrated life. The your sight of HaShem but are as yesterday" for if of the righteous will then pass into a future each creation day is 1000 years long then the mes‐ world, where, upon reaching the stage of spiritual sianic age will dawn in the year 6000 of the He‐ completeness, they will abide forever. There they brew calendar. Rambam rejects the view of the will be soul-beings whose exclusive delight will be obliteration of the world in the year 7000 in the intellectual/eternal association with HaShem. Moreh Nevukim II, (ch. 29). This reward afrms the philosophic proposition, Following Saadia Gaon, Rambam held that the "Psuche Ton Anthropos Athanatos." From Hilchot miracle of resurrection will take place after the Teshevah Rambam cites a Talmudic tradition that messiah's appearance, and would constitute the the righteous sit with crowns on their heads and frst great act of redemption. enjoy the radiance of the Shekina. This eternal There are some Mikubalim who explain the bliss is proportional to the Hokmah, , process of resurrection as relating to the process veDaat gained in this world. Thus the crowns on of gilgulim. Rav Saadia Gaon rejects the Kabbalis‐ the heads of the righteous represent intellectual

12 H-Net Reviews tic idea of gilgulim. However according to Kabbal‐ deep and secret things. (Dan 2:22). Deep that is the ists Pinchas ben Eleazar is a of Eliyahu ha- depths of the merkvah and secret that is ma'aseh Navi because both are zealous for Hashem i.e. bereshit." Merkavah is also found in: Megillah Eliyahu murdered the Baal prophets at Har 4:10; Meg. 3(4): 28, 34; BT: Ber. 21b, Shabb. Karmel and Pinchas murdered Cosbi and Zimri 80b, Sukk. 28a (=B.B. 134a), Meg. 24b. One of for zenut. Moshe Rabbenu is a gilgul of Havel. Eliyahu ha-Navis's role in the messianic age will Mordechai is a gilgul of Yakov because Mordecai be to clear up exoteric and esoteric contradictions did not bow before the wicked Haman, yimach in Rabbinic texts. Shemo, while Yakov did bow before the wicked Kavka has makes an important contribution Esauv. Mordecai did not bow because Haman, had towards exploring meontology in the work of Lev‐ an idol hung around his neck. The theory of inas, Fackenheim, Husserl, Maimonides, Her‐ gilgulim also fnds interesting associations with mann, Cohen, and Rosenzweig. Let us now turn to many Kabbalists themselves. For example Rabbi the concept of meontology relating to negation Chaim Vital, the Talmid Mevuhak of HaAri and nothingness in Maimonides. HaKodesh traces the various of his Maimonides' negative theology asserts that soul spark (see Sefer HaHezyanot) and the predications of afrmative attributes of God are Ramhal is believed to be a gilgul of dangerous. It is chutzpadic to suggest that human since the Ramhal lived to age forty and Rabbi Aki‐ knowledge can transcend to comprehension of va learned the twenty-two otiot at the age of forty. HaShem's knowledge. One comes nearest to the Kabbalists, in general, claim to know the se‐ apprehension of G-d only through negation. Thus crets of eschatological prophesies, the Beit HaMik‐ we posit HaShem is not a body, not ignorant, not dash, and esoteric subjects such as ma'aseh fnite, not powerless. It is the negation of the pri‐ merkavah, ma'aseh bereshit, the mystery of the vation of the attribute which is best for attempt‐ tetragramaton, etc. These secrets will be more re‐ ing to comprehend the divine. Socrates anticipat‐ vealed in the messianic age. The subject of the ed this medieval negative theology when he noted merkavah found in M. Hag. 2:1 is found further in that with regards to God's knowledge he felt like the corresponding section of Tosefta (T. Hag. 2:1-7) he knew nothing for God's wisdom, understand‐ and in the to this Mishneh in Yerushalmi ing, and knowledge is without end. Kabbalists (Hag. 77a-d) and Bavli (Hag. 11b-16a). These texts when speaking of HaShem's infnity, employ the presume the dangers of this esoteric subject, for term Ayn Sof. However the Rambam as a rational‐ according to M. Hagigah 2:1 merkavah may not be ist rejected certain elements of , for in‐ expounded (en doresin bammerkabah) except un‐ stance by forbidding anyone to read Shiur Komah der special circumstances, and according to where the measurements of the Deity are given. Megillah 4:10, it may not be used as a prophetic For the Rambam the proposition, "Ain lo demut lection in the (en maftirin hammerk‐ haguf ve-aino " carries with it an Aristotelian abah). Special knowledge of these esoteric sub‐ subtext where the is also incor‐ jects is reserved for a small group of initiates. poreal. In fact Rambam draws on Aristotle's un‐ Rabbinic anecdotes stress its secret and wondrous derstanding of the unmoved mover as "frst nature, and hazard for the premature. It is a mat‐ cause" (tachlit rishonah) as one of the proofs for ter of debate whether the Rabbinic tradition (see the existence of G-d. The logic notes that since the TB Hagigah 13a) may link ma'aseh merkavah and heavenly bodies (moon, stars, planets, etc.) are in ma'aseh bereshit together based on the following motion there must have been a frst cause, name‐ passage from Seder Olam Rabbah (ch. 30, ed. Mi‐ ly G-d, who set them in motion. This is called the likovsky, p.445), where we read, "he reveals the

13 H-Net Reviews proof from motion, but other proofs such as the in the messianic era. Thus meontology in Ram‐ proof from design and the ontological proof also bam is the manifestation of the fulfllment of non- exist. Noteworthy however is that while the Ram‐ being to develop into there being a state where Is‐ bam draws on Aristotle in certain regards, he re‐ rael is safe from its enemies. Rambam the ratio‐ jects Aristotle in signifcant cases as well such as nalist thus difers from Kabbalistic modes of de‐ in the rejection of Aristotle's position that the veloping questions in meontology. heavens are eternal, for Jews hold that HaShem Meontology as it relates to nothingness touch‐ created the heavens and earth (see Bereshit). Just es upon the doctrine of creation ex nihilo or yesh as there was a frst cause there is a fnal cause, mi-ayin which intrigued medieval Kabbalists. A also God, when the messianic era will be realized Kabbalistic interpretation of Bereshit is that God on the stage of human history. As Sefer Shoftim of is said to have created not out of chaos/void (tohu the Mishneh Torah makes clear in that eschatolog‐ abuhu) but "out of the nothing." Scholem in Kab‐ ical manifestation of beings-move, the following balah and its Symbolism writes: conditions will attain: no war; no famine; bless‐ "The chaos that had been eliminated in the ings will be abundant; knowledge of HaShem will theology of the creation out of nothing reap‐ be as widespread as the waters in the sea and the peared in a new form. This nothing had always one preoccupation of the world will be to know been present in God, it was not outside Him, and HaShem so that it will a perpetual Shabbos; re‐ not called forth by Him. It is this abyss, within G- build beit HaMikdash; and, the lamb (the Jews) d, co-existing with His infnite fullness, that was will not be persecuted by the wolves (other na‐ overcome in the Creation, and the Kabbalistic tions), etc. In this messianic time we can think of doctrine of the God who dwells 'in the depths of the meontological development of being to be ful‐ nothingness,' current since the thirteenth century, flled from its potential and realized to its fullest expresses this feeling in an image which is all the from the point where it was non-being. What more remarkable in that it developed from so ab‐ characterizes Rambam's messianic vision is its ra‐ stract a concept."[9] tional basis. Sarachek notes, "Maimonides dropped the Messianic hallucinations which For the Kabbalists, nothing is taken as God's sprang from the fevered imaginations of the mys‐ innermost mode of being. God being ayin (noth‐ tics, and in their place incorporated into his con‐ ingness) created the world out of Himself. In this cept reasonable beliefs which answer the need of sense God being unrepresentable in image can be the devoted yet thoughtful Jew for national salva‐ described as a circle whose center is everywhere, tion and the hope of mankind for a consummate but whose circumferance is nowhere, as Nicholas civlization Justice, peace, brotherhood, intellectu‐ of Cusanus held. Like Spinoza's substance (ousia), al pleasure, leisure, and long life would bless the it is causa sui, nothing except more of the same human race. The philosopher practically discard‐ can generate out of it. This Kabbalistic view is op‐ ed all the supernatural and fantastic features con‐ posed to the Greek notion of there always being nected with the Messianic fgure and era.[8] Ram‐ something eternal that was always there, a dilem‐ bam's sober vision is encapsulated by his refer‐ ma whose ontological and eschatological status ence to the Talmudic comment, "the only distinc‐ bids to be resolved. Commentators have noted tion between this world and the Messianic state that (crown) was that sefrot of the Kabbalis‐ will be Israel's liberation from the yoke of its cruel tic system of pleromatic emanation that is the ori‐ persecutors." This is realistic political philosophy gin of being, the place where something comes to not wild Kabbalistic belief in the suspension of be out of nothing. Keter is a fgure signifying zero. the laws of nature and belief in fantastic miracles

14 H-Net Reviews

The mystical "O" of the Kabbalah may refer to the the primeval matter from which everything was "Hollow Crown" of keter. made. Ramban's use of the word ayin in this Pe‐ Ein-Sof as ayin or afsah involves the nega‐ rush al sefer Iyov 28:12 and allusions in his com‐ tion of a boundry/peras/gevul/grenzen. So, gram‐ ments on Bereshit that the meaning of the text is matically in Greek if one wants to state that "the the emergence of all things from the absolute soul of human being is immortal" one posits, nothingness of God. The commentary to Sefer "Psuche ton anthrapos a-thanatos." The mystical Yezirah by R. Yosef Ashkenazi (attributed in the alpha negates the boundries of mortality. Like‐ printed editions to Abraham b. David) defned the wise it is with the mystical aleph with which the frst Sefrah as the frst efect--the leap from Ein- Maharal put the golem out of commission spelling Sof to ayin. R. David b. Abraham ha-Lavan, in Ma‐ met from the emet written across its forehead, a soret ha-Berit (at the end of the thirteen century), word containing the frst, middle, and last letters defned the ayin as having more being than any of the twenty-two otiot. The mystical aleph in He‐ other being in the world, but since it is simple, brew can negate the limits of what it means to be and all other simple things are complex when alive while in Greek the mystical alpha negates compared with its simplicity, so in comparison it the limits (peras) of death. The nothingness of is called nothing. which the Kabbalists speak therefore can be In Kabbalah the term imkei ha-ayin (the negated too. Essentially, this nothingness is the depths of nothingness) is operative. It is said, that barrier confronting the human intellectual faculty if all the powers returned to nothingness, the when it reaches the limits of its capacity. Nothing‐ Primeval One who is the cause of all would re‐ ness for Kabbalists can separate the world that is main in equal oneness in the depths of nothing‐ articulate and the world of apparent nonsense. ness. Kavka does not address the concept of noth‐ Thus ben Zoma, when he returned from , is ingness in Kabbalah as it relates to meontology. recorded in the gemarah to be speaking what ap‐ Kavka's focus is on a rationalistic tradition of Jew‐ pears to the untrained as nonsense, but in reality ish messianism and meontolgy thinkers such as it is a language encoded with Kabbalistic signif‐ Hermannn Cohen, Franz Rosenzweig, Emmanuel cance. Lieberman, in introducing Scholem before Levinas, and Maimonides. This review has tried to a lecture, remarkeed that Jewish is provide some of the Rabbinic background and nonsense, but the academic study of nonsense is context of Kavka's developments that he does not scholarship. Nothing may separate the realm of include. linguistic cogency from linguistic nonsense. In conclusion, a word can be said about the Wittgenstein may gesture towards this realm in style of Kavka's work. Kavka posseses a the Tractatus when, in his seventh proposition, he superior faculty of communication and writing writes, "Wovon Man nicht sprechen kann, Daru‐ style that encodes thoughts in a substantive ma‐ ber muB Man schweigen." Ein-Sof which turns to‐ trix of complex ideas. Kavka's vocabulary is high‐ ward creation manifests itself as ayin ha-gamur ly advanced and the detailed complexity of his (complete nothingness) or God who is called Ein- subtle ideas highly developed. Kavka's writing is Sof in respect of Himself is called Ayin in respect not newspaperease, to say the least. It speaks with of His frst self-revelation. Some Kabbalists al‐ the density of thought behind it. At times, Kavka lowed no interruption in the stream of Atzilut as well as displaying masterful writing skills also from the frst Sefrah to its consolidation in the demonstrates a tour de force in captivating and worlds familiar to medieval cosmology. Creatio ex creative metaphors and associations. To say that nihilo may be interpreted as creation from within Kavka comandeers a superior use of English lan‐ God Himself. Ramban speaks of free creation of

15 H-Net Reviews guage punctuated with thoughts in Greek, French, Notes German, and other languages is accurate. This [1]. See ,=, "The Mutual Infuence quality of the writing makes Kavka's writing en‐ of Theology and Philosophy," Independent Journal gaging to read for the philosophically inclined. of Philosophy, 3 (1979), p. 114. However, for many whose souls are not so philo‐ [2]. Ibid., p. 116. sophically turned and devoted, the style of these methods of communication can appear, through [3]. See Herbert A. Davidson, "The Study of misjudgement, to be difcult to understand. In an Philosophy as a Religious Obligation," in Religion age conditioned to "easy to understand" simplistic in a Religious Age, ed., S. D. Goitein, (Cambridges, logic of newspaperese, the philosophically uniniti‐ Mass.: Association for Jewish Studies, 1974), pp. ated should beware that an age conditioned to 53-68. making the word "disposable" (i.e. the age of the [4]. Moses Maimonides, Mishneh Torah, newspaper) may have low tolerance for the sub‐ Teshuvah IX, 2. stantive language of a Kavka. It was Nietzsche [5]. Moses Maimonides, Mishneh Torah, Deot who deplored that once there was a reverence for V, 12. the written word encouraged by the fact that dur‐ [6]. Moses Maimonides, Guide, III, ch. 11. ing the age of faith, the medieval ages, many read the Bible each morning, while today in the age of [7]. Moses Maimonides, Pereq Helek, trans. technology some have substituted the newspaper Arnold J. Wolf, in A Maimonides Reader, ed. for morning reading so that the word has become Isadore Twersky, (West Orange N.J.: Behrman disposable. Kavka's language is written with care House, 1972), p. 412 and for this reason it may seem foreign to those [8]. Joseph Sarachek, Joseph, The Doctine of conditioned by modern technologies' imposition The Messiah in Medieval Jewish Literature (New of what Paul Cantor calls "a forgotten kind of York: JTS, 1932), pp. 129-130. reading" (and writing). [9]. Gershom Scholem, Kabbalah and Its Sym‐ Kavka has mapped out not only the Jewish bolism (New York: Schocken Books, 1969), p. 102. confrontation with the to me on, but sketched its important in relation to the messianic redeemed future. Kavka's thoughtful, innovative, erudite, and scholarly book will be of interest to those in‐ terested in and philosophy in general. Especially, higher level graduate students and professors will want to consult its carefully reasoned and highly substantiated ideas backed up by learned footnotes that marshal evidence for arguments and positions. Students of Cohen, Rosenzweig, Levinas, and even Maimonides will fnd it fascinating reading and worth the efort to tackle. Kavka demarcates a new frontier in the metaphysical history of meontology putting the tradition of Jewish meontology more clearly on the map. This is a very engaging book that should not be ignored for those interested in philosophy.

16 H-Net Reviews

If there is additional discussion of this review, you may access it through the network, at https://networks.h-net.org/h-judaic

Citation: David B. Levy. Review of Kavka, Martin. Jewish Messianism and the History of Philosophy. H- Judaic, H-Net Reviews. March, 2005.

URL: https://www.h-net.org/reviews/showrev.php?id=10383

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License.

17

Top View