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Elliot R. Wolfson is Professor of Religious Studies and the Marsha and Jay Glazer Chair of Jewish Studies at the University of California, Santa Barbara. A scholar of Jewish mysticism and philosophy, he uses the textual sources of Judaism to examine universal philosophical topics such as the function and processes of the imagination, the paradoxes of temporality, and the mystery of poetic language. Working at the intersection of disciplines and refusing to reduce texts to their simple historical contexts, Wolfson puts texts spanning diverse temporal, cultural, and religious periods in creative counterpoint. His sensitivity to language reveals its fragility as it simultaneously points to the uncertainty of meaning. The result is a creative reading of both Judaism and philosophy that informs and is informed by poetic sensibility and philosophical hermeneutics.
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.
This long-awaited, magisterial study-an unparalleled blend of philosophy, poetry, and philology-draws on theories of sexuality, phenomenology, comparative religion, philological writings on Kabbalah, Russian formalism, Wittgenstein, Rosenzweig, William Blake, and the very physics of the time-space continuum to establish what will surely be a highwater mark in work on Kabbalah. Not only a study of texts, Language, Eros, Being is perhaps the fullest confrontation of the body in Jewish studies, if not in religious studies as a whole. Elliot R. Wolfson explores the complex gender symbolism that permeates Kabbalistic literature. Focusing on the nexus of asceticism and eroticism, he seeks to define the role of symbolic and poetically charged language in the erotically configured visionary imagination of the medieval Kabbalists. He demonstrates that the traditional Kabbalistic view of gender was a monolithic and androcentric one, in which the feminine was conceived as being derived from the masculine. He does not shrink from the negative implications of this doctrine, but seeks to make an honest acknowledgment of it as the first step toward the redemption of an ancient wisdom. Comparisons with other mystical traditions-including those in Christianity, Buddhism, and Islam-are a remarkable feature throughout the book. They will make it important well beyond Jewish studies, indeed, a must for historians of comparative religion, in particular of comparative mysticism. Praise for Elliot R. Wolfson: "Through a Speculum That Shines is an important and provocative contribution to the study of Jewish mysticism by one of the major scholars now working in this field."-Speculum
This book explores the co-dependency of monotheism and idolatry by examining the thought of several prominent twentieth-century Jewish philosophers—Cohen, Buber, Rosenzweig, and Levinas. While all of these thinkers were keenly aware of the pitfalls of scriptural theism, to differing degrees they each succumbed to the temptation to personify transcendence, even as they tried either to circumvent or to restrain it by apophatically purging kataphatic descriptions of the deity. Derrida and Wyschogrod, by contrast, carried the project of denegation one step further, embarking on a path that culminated in the aporetic suspension of belief and the consequent removal of all images from God, a move that seriously compromises the viability of devotional piety. The inquiry into apophasis, transcendence, and immanence in these Jewish thinkers is symptomatic of a larger question. Recent attempts to harness the apophatic tradition to construct a viable postmodern negative theology, a religion without religion, are not radical enough. Not only are these philosophies of transcendence guilty of a turn to theology that defies the phenomenological presupposition of an immanent phenomenality, but they fall short on their own terms, inasmuch as they persist in employing metaphorical language that personalizes transcendence and thereby runs the risk of undermining the irreducible alterity and invisibility attributed to the transcendent other. The logic of apophasis, if permitted to run its course fully, would exceed the need to posit some form of transcendence that is not ultimately a facet of immanence. Apophatic theologies, accordingly, must be supplanted by a more far-reaching apophasis that surpasses the theolatrous impulse lying coiled at the crux of theism, an apophasis of apophasis, based on accepting an absolute nothingness—to be distinguished from the nothingness of an absolute—that does not signify the unknowable One but rather the manifold that is the pleromatic abyss at being’s core. Hence, the much-celebrated metaphor of the gift must give way to the more neutral and less theologically charged notion of an unconditional givenness in which the distinction between giver and given collapses. To think givenness in its most elemental, phenomenological sense is to allow the apparent to appear as given without presuming a causal agency that would turn that given into a gift.
Jonathan Garb's A History of Kabbalah: From the Early Modern Period to the Present Day is a lucid and sophisticated account of the multifaceted nature of Jewish mysticism, focusing on its development from the spiritual revolution that took place in Safed in the sixteenth century until the present. Opening the secrets of the kabbalah to a wider audience, Garb judiciously argued that how important the mystical and esoteric tradition has been in Jewish history and in the cultural and intellectual life of Europe more generally. One of the more methodologically innovative aspects of Garb's book is his contention that kabbalah became a major factor in the religious life of Jews in the modern age due to print and others forms of rapid communication, a process that has magnified significantly in recent years due to the digital revolution. Informative and provocative, A History of Kabbalah will surely be of interest to a wide readership.
Martin Heidegger (1889–1976) is considered one of the most influential philosophers of the twentieth century in spite of his well-known transgressions—his complicity with National Socialism and his inability to show remorse or compassion for its victims. In The Duplicity of Philosophy’s Shadow, Elliot R. Wolfson intervenes in a debate that has seen much attention in scholarly and popular media from a unique perspective, as a scholar of Jewish mysticism and philosophy who has been profoundly influenced by Heidegger’s work. Wolfson sets out to probe Heidegger’s writings to expose what remains unthought. In spite of Heidegger’s explicit anti-Semitic statements, Wolfson reveals some crucial aspects of his thinking—including criticism of the biological racism and militant apocalypticism of Nazism—that betray an affinity with dimensions of Jewish thought: the triangulation of the concepts of homeland, language, and peoplehood; Jewish messianism and the notion of historical time as the return of the same that is always different; inclusion, exclusion, and the status of the other; the problem of evil in kabbalistic symbolism. Using Heidegger’s own methods, Wolfson reflects on the inextricable link of truth and untruth and investigates the matter of silence and the limits of speech. He challenges the tendency to bifurcate the relationship of the political and the philosophical in Heidegger’s thought, but parts company with those who write off Heidegger as a Nazi ideologue. Ultimately, The Duplicity of Philosophy’s Shadow argues, the greatness and relevance of Heidegger’s work is that he presents us with the opportunity to think the unthinkable as part of our communal destiny as historical beings.
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.
This volume addresses the complex topic of the preeminent status of the divine feminine power, to be referred also as Female, within the theosophical structures of many important Kabbalists, Sabbatean believers, and Hasidic masters. This privileged status is part of a much broader vision of the Female as stemming from a very high root within the divine world, then She was emanated and constitutes the tenth, lower divine power, and even in this lower state She is sometime conceived of governing this world and as equal to the divine Male. Finally, She is conceived of as returning to Her original place in special moments, the days of Sabbath, the Jewish Holidays or in the eschatological era. Her special dignity is sometime related to Her being the telos of creation, and as the first entity that emerged in the divine thought, which has been later on generated. In some cases, an uroboric theosophy links the Female Malkhut, directly to the first divine power, Keter. The author points to the possible impact of some of the Kabbalistic discussions on conceptualizations of the feminine in the Renaissance period.
Judaic scholar Elliot Wolfson's triple award-winning study examines Jewish mystical texts from late antiquity, pre-kabbalistic sources from the 10th to the 12th centuries, and 12th- and 13th-century kabbalistic literature, describing Jewish mysticism and the overwhelmingly visual nature of religious experience in Jewish spirituality from antiquity through the late Middle Ages.
An exploration of the wakeful character of the dream and the dreamful character of wakefulness. Dreams have attracted the curiosity of humankind for millennia. In A Dream Interpreted Within a Dream, Elliot Wolfson guides the reader through contemporary philosophical and scientific models to the archaic wisdom that the dream state and waking reality are on an equal phenomenal footing--that the phenomenal world is the dream from which one must awaken by waking to the dream that one is merely dreaming that one is awake. By interpreting the dream within the dream, one ascertains the wakeful character of the dream and the dreamful character of wakefulness. Assuming that the manner in which the act of dreaming is interpreted may illuminate the way the interpreter comprehends human nature more generally, Wolfson draws on psychoanalysis, phenomenology, and neuroscience to elucidate the phenomenon of dreaming in a vast array of biblical, rabbinic, philosophical, and kabbalistic texts. To understand the dream, Wolfson writes, it is necessary to embrace the paradox of the fictional truth--a truth whose authenticity can be gauged only from the standpoint of its artificiality. The dream, on this score, may be considered the semblance of the simulacrum, wherein truth is not opposed to deception because the appearance of truthfulness cannot be determined independently of the truthfulness of appearance.