While remaining acutely aware of the shortcomings of both Heidegger and Derrida, the writer nevertheless uses insights and terminology from their discourse in the service of exposing the historical and thought trends which have alienated Judaism from what makes it tick. The writer makes the claim the a careful analysis of the final redaction of the Babylonian Talmud points the way towards a retrieval of Judaism's "burning living center" revealed through a study of the character of that final editing of the Babylonian Talmud.
While remaining acutely aware of the shortcomings of both Heidegger and Derrida, the writer nevertheless uses insights and terminology from their disc...
Not unlike Rimbaud's "batteau ivre," Judaism drifts further and further away from its life-force and source without which Judaism cannot long endure. This book is a challenge to the true "talmudim" within Jewish Orthodoxy to boldly reclaim for Judaism and reinscribe into Jewish study and practice that which was suppressed at the very dawn of Rabbinic Judaism. Only by so doing can Judaism be nourished once more by its life-force and source. Further, only Jewish Orthodoxy is equipped for this life-saving task. If it doesn't get accomplished by Orthodoxy it will not get accomplished at all.
Not unlike Rimbaud's "batteau ivre," Judaism drifts further and further away from its life-force and source without which Judaism cannot long endure. ...
Is there an idiosyncratically Jewish hermeneutic? Did such ever obtain in Jewish history? Is there an idiosyncratically Jewish theology? Did such ever obtain in Jewish history? Did the two ever obtain at once and together in Jewish history? The answer to all of these questions is: "Yes."
Come and explore -- with an idiosyncratically odd interpreter of things Jewish -- a special brief moment in the history of Jewish letters. One is speaking of roughly 75 CE to roughly 95 CE. Come and explore what was birthed in that time period. Come and explore how what was birthed in that time period came...
Is there an idiosyncratically Jewish hermeneutic? Did such ever obtain in Jewish history? Is there an idiosyncratically Jewish theology? Did such ever...
In the timeless time of eternity, does God have a pre-history? What was God "before" (so to speak) God became GOD? Was there some terrible mistake involving culpability? If so, how did this God of pre-history handle His mistake? Availing himself of certain currents found in Scripture and in classical Rabbinic sources, the author makes the case that God is a being with moral fault. The author argues that how God handled His mistake was the process which allowed God to become the celebrated: THE GREAT THE MIGHTY THE TERRIBLE GOD "who remains steadfast to his covenant and loving bond," [Nehemiah...
In the timeless time of eternity, does God have a pre-history? What was God "before" (so to speak) God became GOD? Was there some terrible mistake inv...
So. Think about this. Once this foreigner is brought into the House of Israel ((albeit a foreigner who emerged from the House of Israel)) and then comes to rule it, the House of Israel itself ended up becoming, in fact, a collective apostate alienated from its burning living center. In the following I acknowledge the paradox involved in what I am saying given what is said in the Gemaric commentaries about Akher. But again, think it through. What would it mean to be an apostate from an institution which itself has apostatized? In this sense Elisha ben Abbuyah becomes the model for a grand...
So. Think about this. Once this foreigner is brought into the House of Israel ((albeit a foreigner who emerged from the House of Israel)) and then com...
