By Elliot R. Wolfson
This hugely unique, provocative, and poetic paintings explores the nexus of time, fact, and loss of life within the symbolic global of medieval kabbalah. Demonstrating that the old and theoretical courting among kabbalah and western philosophy is much extra intimate and huge than any prior pupil has ever steered, Elliot R. Wolfson attracts a rare diversity of thinkers comparable to Frederic Jameson, Martin Heidegger, Franz Rosenzweig, William Blake, Julia Kristeva, Friedrich Schelling, and a number of kabbalistic figures into deep dialog with each other. Alef, Mem, Tau additionally discusses Islamic mysticism and Buddhist suggestion when it comes to the Jewish esoteric culture because it opens the potential of a temporal triumph of temporality and the conquering of time via time.The framework for Wolfson's exam is the rabbinic instructing that the be aware emet, "truth," includes the 1st, center, and final letters of the Hebrew alphabet, alef, mem, and tau, which serve, in flip, as semiotic signposts for the 3 tenses of time--past, current, and destiny. via heeding the letters of emet we figure the reality of time glaringly hid in the course of fact, the start that can't start whether it is to be the start, the center that re/marks where of beginning and future, and the tip that's the figuration of the very unlikely disclosing the impossibility of figuration, the finitude of demise that enables the potential for rebirth. The time of demise doesn't mark the loss of life of time, yet time immortal, the instant of fact that bestows at the fact of the instant an unending starting of a beginningless finish, the reality of dying encountered continuously in retracing steps of time but to be taken--between, sooner than, past.
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Additional info for Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (Taubman Lectures in Jewish Studies)
And movement in a ﬁnite space can continue through an inﬁnite time only by returning periodically to its starting-point. ”106 For Proclus, the way of the soul mirrors the way of the heavenly bodies, and thus, as he further adduces, “every psychic period is measured by time”; the soul is characterized by circular motion, continuous and perpetual, and it is in this sense that time is the image of eternity. 107 In his commentary on Plato’s Parmenides, Proclus reiterates this point by noting that what is nonreceptive to time applies to the One and not the Soul, “for all soul partakes in time and uses periods measured by time.
In Husserl’s words, “Every retentional momentary continuity contains a protention directed to the following [retained stretch] and, in continuous mediation, is directed to those [retained stretches] that follow. ”171 As Pierre Keller correctly observed, “Husserl’s theory of time-consciousness not only attempts to mediate between the alternatives of thinking of temporal experience as consisting of intervals or of moments. 175 Thus, in his 1905 lectures on the phenomenology of internal timeconsciousness, which were compiled and published by Heidegger, his former student,176 in 1928, Husserl wrote: When we speak of the analysis of time-consciousness, of the temporal character of objects of perception, memory, and expectation, it may seem, to be sure, as if we assume the Objective ﬂow of time, and then really study only the subjective conditions of the possibility of an intuition of time and a true knowledge of time.
This accordingly forms the phenomenological content of the ego, of the empirical ego in the sense of the psychic subject. 131 The “phenomenological whole” is located in the “unities of coexistence,” which cohere to form the stream of consciousness. 134 In the ﬁnal analysis, Husserl’s phenomenological method of the epoché—the suspension of judgment with regard to the actuality or nonactuality of the contents of consciousness—seeks to disclose world and ego without being ensnared in the traditional binary of objectivity and subjectivity.
Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (Taubman Lectures in Jewish Studies) by Elliot R. Wolfson