5338-Maor, Scholem and Rosenzweig. Redemption and (Anti) Zionism
5338-Maor, Scholem and Rosenzweig. Redemption and (Anti) Zionism
5338-Maor, Scholem and Rosenzweig. Redemption and (Anti) Zionism
Zohar Maor
doi:10.1093/mj/kjw021
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2 Zohar Maor
Buber found him a suitable candidate to translate The Star into Hebrew,
an undertaking that Scholem deemed impossible.6
With time, however, Scholem’s avid reception of Rosenzweig gave
way to deep reservation. In his 1980 autobiography, From Berlin to
Jerusalem, for instance, his judgment is rather unfavorable. While
Scholem maintained that The Star was “one of the central creations
of Jewish religious thought,” he noted Rosenzweig’s “marked dictato-
rial inclinations” and highlighted the chasm that yawned between the
two men vis-a-vis their contrasting attitudes to Zionism and the
instrumental to his own fight against the route then taken by Zionism;
thus he employed it in order to introduce his own (unsystematic) por-
trait. Indeed, most of the texts that Scholem dedicated to Rosenzweig’s
outlook—all from the years 1930 to 1931—focus on issues of redemp-
tion, exile, and Jewish nationalism. Rosenzweig’s arguments on those
matters intersected with those of Scholem, even though they developed
their interrelated ideas in different contexts. After the Holocaust, how-
ever, when Scholem renounced his critique of Zionism, the existing
differences between him and Rosenzweig sharpened and his appraisal
one’s neighbor” (214). Love casts one’s fellow as a “soul” rather than a
mere object, thus vivifying the world. Life—which is the ultimate goal of
The Star—is defined as “a form of one’s own, forming itself from within
and therefore necessarily enduring” (222). The world will reach its
completion when it “become[s] alive as a whole instead of becoming
individual foci of life” (223). A world fully alive is the anticipated king-
dom of God.20
Life is essentially free; to make the world alive is to redeem it from
the deterministic fetters of objectivity, of mere existence.
By the time Scholem read The Star, his own conception of redemp-
tion had already taken shape as part of his esoteric thought (influenced
by Kabbalah and articulated in a distinct kabbalistic discourse), which
celebrated the abscondence of God and the modern void. He hardly
gave these ideas any public expression (which is why they have gone
largely unnoticed by research); only the intimate journals, private let-
ters, and enigmatic treatises he never published reveal his original se-
cret doctrine (Geheimlehre). I have shown elsewhere that in later years,
Scholem imbued the tenets of this negative doctrine (corresponding to
Scholem argued that God can fully reveal Himself only in the pre-
sent because of its “true unreality.” The messianic age is not a future
phase of history; it is a different quality of time. Accordingly, Scholem’s
move to bring messianism into the present and his claim to its unap-
proachability are not mutually exclusive. The messianic time is present
but cannot coincide with historical time—it can be reached only when
one transcends one’s human perspective. It is thus anarchic: “ . . . anar-
chism is [not] a condition to be strived for. Anarchism is the theocratic
state of mind opposing every contemporary period of time that’s not an
eternal present.”43 Thus, true messianism saves Zionism from apoca-
lypse by rendering it anarchic, by knowing that its final destiny is Zion,
not Palestine, and that the two cannot merge in real history.
Arguably, Scholem’s deep interest in Rosenzweig’s exilic concept of
redemption was born of a deep disillusionment with his earlier hopes
Scholem and Rosenzweig 11
world that has been emptied . . .. That is the abandonment and the
question from which The Star of Redemption appeared to Rosenzweig”
(203). When seeking revelation in a modern world, Scholem averred,
God can only be founded where He is hidden: in the secular.
Rosenzweig ventured to find the hidden God in two ways. The first
was through reconstructing divine unity. Scholem compared
Rosenzweig’s account of the crumbling of philosophical totality with
the catastrophic kabbalistic notion of “the breaking of the vessels”: the
fragmentation of the divine revelation and the formation of exile, when
[T]he messianic idea is not only consolation and hope. Every attempt
to realize it tears open the abysses which lead each of its manifesta-
tions ad absurdum. There is something grand about living in hope, but
at the same time there is something profoundly unreal about it. It
diminishes the singular worth of the individual, and he can never
fulfill himself . . .. Thus in Judaism the messianic idea has compelled
a life lived in deferment, in which nothing can be done definitively,
nothing can irrevocably accomplished.
NOTES
1. Franz Rosenzweig, diary entry from April 12, 1922, Der Mensch und
sein Werk: Gesammelte Schriften – 1. Briefe und Tagebücher, vol. II, edited by R.
Rosenzweig, E. Roscnzweig-Scheinmann, and B. Casper (The Haag, 1979),
p. 730. All the translations from German and Hebrew are mine unless
otherwise noted.
2. Gershom Scholem, “With Gershom Scholem: An interview,” in On
Jews and Judaism in Crisis: Selected Essays, edited by W. J. Dannhauser, trans.
W. J. Dannhauser et al. (New York, 1976), p. 32.
3. As to the debate among scholars on the extent of Rosenzweig’s
affinity to Kabbalah, see Warren Z. Harvey, “How much Kabbalah in the
Star of Redemption?” Immanuel, Vol. 21 (1987), pp. 128–34; Moshe Idel,
“Franz Rosenzweig and the Kabbalah,” Old Worlds, New Mirrors: On Jewish
Mysticism and Twentieth-Century Thought (Philadelphia, 2010), pp. 159–67;
Rivka Horwitz, “A Revolutionary Understanding of Judaism: Franz
Rosenzweig’s Attitude to Kabbalah and Myth,” in Franz Rosenzweigs “neues
Denken”: Internationaler Kongreß Kassel 2004 (Freiburg, 2006), pp. 689–712.
Scholem himself responded to the lectures of Idel and Harvey that super-
seded their above-mentioned essays in a 1980 conference on Rosenzweig.
See the draft “On Franz Rosenzweig and his Familiarity with Kabbala
Literature,” Naharaim, Vol. 6, No. 1 (2012), pp. 1–6, and Enrico Lucca,
“Gershom Scholem on Franz Rosenzweig and the Kabbalah: Introduction
to the Text,” ibid., pp. 7–19. Scholem argued that Rosenzweig knew very
few summaries of kabbalistic ideas but that his philosophy contains some
remarkable mystical aspects, parallel to kabbalistic sources he was never
acquainted with.
4. Gershom Scholem, “Franz Rosenzweig and his Book The Star of
Redemption,” in On the Possibility of Jewish Mysticism in Our Time and Other
Scholem and Rosenzweig 19