Podcast appearances and mentions of Franz Rosenzweig

Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.

Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.

Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.

Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.

Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.

Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.

J.J. and Dr. Paul Franks systematically consider Franz Rosenzweig in all his existential and idealistic glory. Follow us on Bluesky @jewishideaspod.bsky.social for updates and insights!Please rate and review the the show in the podcast app of your choice.We welcome all complaints and compliments at podcasts@torahinmotion.org  For more information visit torahinmotion.org/podcastsPaul Franks is Robert F. and Patricia Ross Weis Professor of Philosophy and Jewish Studies, Professor of German Languages and Literatures, Professor of Religious Studies, and Chair of the Department of Philosophy at Yale University.  Before coming to Yale in 2011, he was the first occupant of the Jerahmiel S. and Carole S. Grafstein Chair in Jewish Philosophy at the University of Toronto.  He was educated at Gateshead Talmudical College, at Balliol College Oxford, and at Harvard, where he earned his PhD in 1993.  He has also taught at Michigan, Indiana, and Notre Dame, and has been visiting professor at Chicago, Leuven, and Hebrew University. In addition to numerous articles on German Idealism and Jewish philosophy, Paul is the translator and annotator (with Michael L. Morgan) of Franz Rosenzweig: Philosophical and Theological Writings (Hackett, 2000), and he is the author of All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism (Harvard, 2005).  He is currently writing a book on the central concepts of post-Kantian Idealism in light of their kabbalistic roots, and with Michael L. Morgan  he is writing a history of Jewish philosophy from the 1490s to the 1990s.

Jakten på evigt liv är gammal. Under 1900-talet fick idén nya former. Dan Jönsson ser en poäng i att hålla liv i odödligheten. Lyssna på alla avsnitt i Sveriges Radio Play. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna. Ursprungligen publicerad 2019-02-26.På morgnarna när jag står framför badrumsspegeln och begrundar de djupnande vikarna i hårfästet faller min blick på en liten medicinflaska jag köpte en gång för många år sedan i en butik på Brick Lane i Londons East End. Flaskan innehåller något som heter Blessed Seed Oil, en hemlig mixtur som sägs hjälpa mot allt från impotens och håravfall till reumatism och ögonsjukdomar. Enligt någon guru som citeras på förpackningen innehåller Blessed Seed ”ett botemedel mot alla sjukdomar, utom döden”. Det låter förstås livsfarligt; ändå är det för det där citatet som flaskan har fått stå kvar på hyllan. Trots allt skänker den lite hopp i förgängligheten, hoppet om att även döden faktiskt är en sjukdom bland andra, även om vi till dags dato inte har hittat någon bot för den.En revolution var knappast värd sitt namn om den inte också ville spränga gränserna i tid och rum.Men vad vore den mänskliga civilisationen om vi inte åtminstone försökte? Den 7 april 1928 dog den sovjetiske forskaren och revolutionären Alexander Bogdanov i sitt laboratorium i Moskva. Dödsorsaken lär ha varit blodförgiftning, eller möjligen malaria. Bogdanov var en av den ryska revolutionens veteraner, han hade varit med när bolsjevikpartiet grundades och efter revolutionen ledde han den kommunistiska kultur- och propagandaorganisationen Proletkult. Men han var också besatt av tanken att partiets stora uppgift, när kapitalismen väl var avskaffad, var att övervinna döden. Hans idé var egentligen ganska enkel: med hjälp av regelbundna blodtransfusioner kunde man hjälpa kroppen att bromsa åldrandet och på så vis skjuta döden på en oviss framtid. I sitt Institut för Blodtransfusioner utförde Bogdanov under några år på tjugotalet en serie experiment, som alltså fick ett fatalt slut när han av misstag råkade byta blod med en malariasjuk patient.Den här historien är nästan glömd idag, men faktum är att i den ryska revolutionens tankegods var sådana här spekulationer inte oviktiga. Ursprunget finns hos författaren Nikolaj Fjodorov, som i några uppmärksammade skrifter i slutet av artonhundratalet proklamerade en rörelse han kallade ”kosmismen”, vars program gick ut på att mänsklighetens uppgift var att göra sig till herre över tid och rum – mer konkret verka för odödlighet och de dödas uppståndelse samt kolonisera rymden. Fjodorov själv var långtifrån någon revolutionär, ändå tog många revolutionärer till sig hans idéer och utvecklade dem under namnet ”biokosmism” som en logisk förlängning av det egna emancipationsprojektet. En revolution var knappast värd sitt namn om den inte också ville spränga gränserna i tid och rum. Avskaffandet av döden sågs inte minst som en fråga om upprättelse för dem som fallit offer för historiens tyranner; en befrielse som bara omfattade de levande var helt enkelt inte rättvis.Från att i årtusenden ha förankrats i det religiösa blev alltså drömmen om ett evigt liv till ett vetenskapligt och politiskt projekt. Liksom de kosmiska fantasierna: det var biokosmisternas idéer som tände gnistan till det som med tiden blev det sovjetiska rymdprogrammet, och när raketforskningen tog sina första stapplande steg på tjugo- och trettiotalen var de ideologiska banden fortfarande starka. Konstantin Tsiolkovskij, som brukar anses som det sovjetiska rymdprogrammets fader, var starkt inspirerad av Fjodorov, och även om Alexander Bogdanovs död på laboratoriebänken blev slutet för de revolutionära odödlighetsdrömmarna, så överlevde de alltså på sätt och vis i sublimerad form. De sovjetiska rymdfärdernas betydelse som symboler för den djärva, himlastormande kommunismen är omöjlig att överskatta.Men det här betydde inte att idéerna om odödlighet hade tömt ut sin politiska kraft. Nästan samtidigt som i Ryssland, mellan de båda världskrigen, pågick bland tyska kristna intellektuella en intensiv debatt om evighet och odödlighet. Bakgrunden var i stort sett densamma som hos biokosmisterna: en religiös världsbild som i takt med den moderna rationalismens framväxt krympt ihop till en historisk horisont där evigheten helt enkelt inte fick plats längre. Framför allt Darwins evolutionsteori hade fått de eviga perspektiven att framstå som myter och vidskepelse, och i den samhällssyn som växte fram vid nittonhundratalets början sågs det istället som den centrala uppgiften att ägna kraft åt att förbättra förutsättningarna för livet här och nu, helst med vetenskapliga metoder; en ambition som den svenske statsvetaren Rudolf Kjellén redan 1916 kallade för ”biopolitik”. I pilens ännu oanade riktning låg förstås den rasbiologiska forskningen och nazisternas eugenik.Mot den här utvecklingen protesterade teologer som Franz Rosenzweig och Karl Barth. Tvärt emot att som de ryska biokosmisterna se odödligheten som en del av ett rationalistiskt samhällsomstörtande projekt, där forskning och ny teknik spelade en avgörande roll för att spränga jordelivets gränser, så såg de modernitetens materialistiska livssyn som själva grundproblemet. För Rosenzweig och Barth kunde den mänskliga tillvaron inte begränsas till ett ändligt, historiskt och materiellt, perspektiv. Som teologen Mårten Björk formulerar det i sin avhandling ”Life Outside Life” från 2018 sökte de sig bortom den förgängliga världen, mot dess ”utsida”. Det var där, i föreställningarna om evighet och odödlighet de fann det enda perspektiv som kunde ge människans tillfälliga, historiska existens en mening.som individuellt projekt är risken snarare att evigheten skulle föda en varelse som är mer monster än människaDen politiska hållning som blev synlig från denna livets utsida handlade förstås inte ett dugg om att här på jorden förverkliga ett odödligt människosläkte och de dödas uppståndelse. Utan helt enkelt om hur man som människa bör leva, nämligen i ständig medvetenhet om döden och, särskilt hos Barth, i en strävan att undkomma den antagonistiska, nedbrytande kampen för överlevnad. Livet är mer än så, mer än död och dödande. Det är nog ingen överdrift att säga att Barth, Rosenzweig och andra tänkare i samma anda med sitt sätt att vända ryggen till en destruktiv historisk utveckling förebådade den civilisationskritik som ligger till grund för mycket av dagens gröna ekoideologi – som ju på många sätt också den försöker hitta ett politiskt metaperspektiv, ett sätt att se på världen från andra sidan utvecklingens gränser, med andra ord från dess kosmiska ”utsida”.Och visst är det så att politiken, i och med de senaste årens klimatlarm, mer och mer har fått en dragning åt den här sortens utsidesperspektiv? Helt logiskt, när man tänker på saken – för handlar kanske inte det politiska i sig om att överskrida det individuella livets horisont, i både tid och rum? De ryska biokosmisterna, mitt i sina utspejsade fantasterier, hade förstått den saken, och vår tids stamcellsforskning kan ju på sätt och vis ses som ett historiskt eko av Alexander Bogdanovs blodtransfusionsexperiment. Om det är svårt att tänka sig något mer dystopiskt än de kryotekniska laboratorier som om några hundra år kommer att återuppväcka sina nerfrysta kunder till en förstörd planet, så kan jag ändå tänka mig att odödligheten rent politiskt vore en bra idé, just för att den skulle vidga perspektiven och befria oss från de småskurna drivkrafter som förstör vår värld. Rent politiskt, alltså – för som individuellt projekt är risken snarare att evigheten skulle föda en varelse som är mer monster än människa. Odöd, snarare än odödlig. Då tappar jag nog hellre håret.Dan Jönsson, författare och kritikerLitteraturMårten Björk: Life Outside Life: The Politics of Immortality, 1914-1945. Göteborgs universitet, 2018.

Dynamic Repetition: History and Messianism in Modern Jewish Thought (Brandeis UP, 2022) proposes a new understanding of modern Jewish theories of messianism across the disciplines of history, theology, and philosophy. The book explores how ideals of repetition, return, and the cyclical occasioned a new messianic impulse across an important swath of late nineteenth- and early twentieth-century German Jewish thought. To grasp the complexities of Jewish messianism in modernity, the book focuses on diverse notions of “dynamic repetition” in the works of Franz Rosenzweig, Walter Benjamin, Franz Kafka, and Sigmund Freud, and their interrelations with basic trajectories of twentieth-century philosophy and critical thought. Gilad Sharvit is an assistant professor in the Department of Philosophy and Religious Studies at Towson University. A scholar of modern Jewish thought, Sharvit's interests lie in Jewish philosophy, German-Jewish literature and culture, German and continental philosophy, psychoanalysis and critical theory. He completed his PhD studies at Hebrew University of Jerusalem in the Philosophy Department and later accepted a Diller Post-Doctoral Fellowship at the Center for Jewish Studies at University of California, Berkeley (2014-16) and was a Townsend Fellow at the Townsend Center for the Humanities at University of California, Berkeley (2016-17). In 2017-18, Professor Sharvit was a Postdoctoral Fellow at the Koebner Minerva Center for German History (Hebrew University) and at Tel Aviv University (Minerva Center for German History and School of Philosophy). Professor Sharvit is the author of Therapeutics and Salvation: Freud and Schelling on Freedom (Magnes Press) (in Hebrew) and co-editor and contributing author of the volumes Freud and Monotheism: The Violent Origins of Religion with Karen Feldman (Fordham University Press, 2018) and Canonization and Alterity: Heresy in Jewish History, Thought, and Literature with Willi Goetschel (De Gruyter, 2020). Amir Engel is a professor at the German Department of the Hebrew University and currently also a visiting professor for the history and present of Jewish-Christian relations at the Theological Faculty of the Humboldt University in Berlin. He studied philosophy, literature and cultural studies at the Hebrew University and earned his doctorate in German Studies at Stanford University, California. He then taught and researched at the Goethe University in Frankfurt am Main. His research focuses on religion, politics, literature, and the relationships between these three areas. His main topics include German-Jewish Romanticism and German-Jewish literature and culture in the post-war period. His first book, Gershom Scholem: An Intellectual Biography, was published in 2017, and he is currently finalizing his second book manuscript, tentatively titled The Politics of Spirituality: German, Jews and Christian 1900 - 1942 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Dynamic Repetition: History and Messianism in Modern Jewish Thought (Brandeis UP, 2022) proposes a new understanding of modern Jewish theories of messianism across the disciplines of history, theology, and philosophy. The book explores how ideals of repetition, return, and the cyclical occasioned a new messianic impulse across an important swath of late nineteenth- and early twentieth-century German Jewish thought. To grasp the complexities of Jewish messianism in modernity, the book focuses on diverse notions of “dynamic repetition” in the works of Franz Rosenzweig, Walter Benjamin, Franz Kafka, and Sigmund Freud, and their interrelations with basic trajectories of twentieth-century philosophy and critical thought. Gilad Sharvit is an assistant professor in the Department of Philosophy and Religious Studies at Towson University. A scholar of modern Jewish thought, Sharvit's interests lie in Jewish philosophy, German-Jewish literature and culture, German and continental philosophy, psychoanalysis and critical theory. He completed his PhD studies at Hebrew University of Jerusalem in the Philosophy Department and later accepted a Diller Post-Doctoral Fellowship at the Center for Jewish Studies at University of California, Berkeley (2014-16) and was a Townsend Fellow at the Townsend Center for the Humanities at University of California, Berkeley (2016-17). In 2017-18, Professor Sharvit was a Postdoctoral Fellow at the Koebner Minerva Center for German History (Hebrew University) and at Tel Aviv University (Minerva Center for German History and School of Philosophy). Professor Sharvit is the author of Therapeutics and Salvation: Freud and Schelling on Freedom (Magnes Press) (in Hebrew) and co-editor and contributing author of the volumes Freud and Monotheism: The Violent Origins of Religion with Karen Feldman (Fordham University Press, 2018) and Canonization and Alterity: Heresy in Jewish History, Thought, and Literature with Willi Goetschel (De Gruyter, 2020). Amir Engel is a professor at the German Department of the Hebrew University and currently also a visiting professor for the history and present of Jewish-Christian relations at the Theological Faculty of the Humboldt University in Berlin. He studied philosophy, literature and cultural studies at the Hebrew University and earned his doctorate in German Studies at Stanford University, California. He then taught and researched at the Goethe University in Frankfurt am Main. His research focuses on religion, politics, literature, and the relationships between these three areas. His main topics include German-Jewish Romanticism and German-Jewish literature and culture in the post-war period. His first book, Gershom Scholem: An Intellectual Biography, was published in 2017, and he is currently finalizing his second book manuscript, tentatively titled The Politics of Spirituality: German, Jews and Christian 1900 - 1942 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Dynamic Repetition: History and Messianism in Modern Jewish Thought (Brandeis UP, 2022) proposes a new understanding of modern Jewish theories of messianism across the disciplines of history, theology, and philosophy. The book explores how ideals of repetition, return, and the cyclical occasioned a new messianic impulse across an important swath of late nineteenth- and early twentieth-century German Jewish thought. To grasp the complexities of Jewish messianism in modernity, the book focuses on diverse notions of “dynamic repetition” in the works of Franz Rosenzweig, Walter Benjamin, Franz Kafka, and Sigmund Freud, and their interrelations with basic trajectories of twentieth-century philosophy and critical thought. Gilad Sharvit is an assistant professor in the Department of Philosophy and Religious Studies at Towson University. A scholar of modern Jewish thought, Sharvit's interests lie in Jewish philosophy, German-Jewish literature and culture, German and continental philosophy, psychoanalysis and critical theory. He completed his PhD studies at Hebrew University of Jerusalem in the Philosophy Department and later accepted a Diller Post-Doctoral Fellowship at the Center for Jewish Studies at University of California, Berkeley (2014-16) and was a Townsend Fellow at the Townsend Center for the Humanities at University of California, Berkeley (2016-17). In 2017-18, Professor Sharvit was a Postdoctoral Fellow at the Koebner Minerva Center for German History (Hebrew University) and at Tel Aviv University (Minerva Center for German History and School of Philosophy). Professor Sharvit is the author of Therapeutics and Salvation: Freud and Schelling on Freedom (Magnes Press) (in Hebrew) and co-editor and contributing author of the volumes Freud and Monotheism: The Violent Origins of Religion with Karen Feldman (Fordham University Press, 2018) and Canonization and Alterity: Heresy in Jewish History, Thought, and Literature with Willi Goetschel (De Gruyter, 2020). Amir Engel is a professor at the German Department of the Hebrew University and currently also a visiting professor for the history and present of Jewish-Christian relations at the Theological Faculty of the Humboldt University in Berlin. He studied philosophy, literature and cultural studies at the Hebrew University and earned his doctorate in German Studies at Stanford University, California. He then taught and researched at the Goethe University in Frankfurt am Main. His research focuses on religion, politics, literature, and the relationships between these three areas. His main topics include German-Jewish Romanticism and German-Jewish literature and culture in the post-war period. His first book, Gershom Scholem: An Intellectual Biography, was published in 2017, and he is currently finalizing his second book manuscript, tentatively titled The Politics of Spirituality: German, Jews and Christian 1900 - 1942 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

Dynamic Repetition: History and Messianism in Modern Jewish Thought (Brandeis UP, 2022) proposes a new understanding of modern Jewish theories of messianism across the disciplines of history, theology, and philosophy. The book explores how ideals of repetition, return, and the cyclical occasioned a new messianic impulse across an important swath of late nineteenth- and early twentieth-century German Jewish thought. To grasp the complexities of Jewish messianism in modernity, the book focuses on diverse notions of “dynamic repetition” in the works of Franz Rosenzweig, Walter Benjamin, Franz Kafka, and Sigmund Freud, and their interrelations with basic trajectories of twentieth-century philosophy and critical thought. Gilad Sharvit is an assistant professor in the Department of Philosophy and Religious Studies at Towson University. A scholar of modern Jewish thought, Sharvit's interests lie in Jewish philosophy, German-Jewish literature and culture, German and continental philosophy, psychoanalysis and critical theory. He completed his PhD studies at Hebrew University of Jerusalem in the Philosophy Department and later accepted a Diller Post-Doctoral Fellowship at the Center for Jewish Studies at University of California, Berkeley (2014-16) and was a Townsend Fellow at the Townsend Center for the Humanities at University of California, Berkeley (2016-17). In 2017-18, Professor Sharvit was a Postdoctoral Fellow at the Koebner Minerva Center for German History (Hebrew University) and at Tel Aviv University (Minerva Center for German History and School of Philosophy). Professor Sharvit is the author of Therapeutics and Salvation: Freud and Schelling on Freedom (Magnes Press) (in Hebrew) and co-editor and contributing author of the volumes Freud and Monotheism: The Violent Origins of Religion with Karen Feldman (Fordham University Press, 2018) and Canonization and Alterity: Heresy in Jewish History, Thought, and Literature with Willi Goetschel (De Gruyter, 2020). Amir Engel is a professor at the German Department of the Hebrew University and currently also a visiting professor for the history and present of Jewish-Christian relations at the Theological Faculty of the Humboldt University in Berlin. He studied philosophy, literature and cultural studies at the Hebrew University and earned his doctorate in German Studies at Stanford University, California. He then taught and researched at the Goethe University in Frankfurt am Main. His research focuses on religion, politics, literature, and the relationships between these three areas. His main topics include German-Jewish Romanticism and German-Jewish literature and culture in the post-war period. His first book, Gershom Scholem: An Intellectual Biography, was published in 2017, and he is currently finalizing his second book manuscript, tentatively titled The Politics of Spirituality: German, Jews and Christian 1900 - 1942 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Dynamic Repetition: History and Messianism in Modern Jewish Thought (Brandeis UP, 2022) proposes a new understanding of modern Jewish theories of messianism across the disciplines of history, theology, and philosophy. The book explores how ideals of repetition, return, and the cyclical occasioned a new messianic impulse across an important swath of late nineteenth- and early twentieth-century German Jewish thought. To grasp the complexities of Jewish messianism in modernity, the book focuses on diverse notions of “dynamic repetition” in the works of Franz Rosenzweig, Walter Benjamin, Franz Kafka, and Sigmund Freud, and their interrelations with basic trajectories of twentieth-century philosophy and critical thought. Gilad Sharvit is an assistant professor in the Department of Philosophy and Religious Studies at Towson University. A scholar of modern Jewish thought, Sharvit's interests lie in Jewish philosophy, German-Jewish literature and culture, German and continental philosophy, psychoanalysis and critical theory. He completed his PhD studies at Hebrew University of Jerusalem in the Philosophy Department and later accepted a Diller Post-Doctoral Fellowship at the Center for Jewish Studies at University of California, Berkeley (2014-16) and was a Townsend Fellow at the Townsend Center for the Humanities at University of California, Berkeley (2016-17). In 2017-18, Professor Sharvit was a Postdoctoral Fellow at the Koebner Minerva Center for German History (Hebrew University) and at Tel Aviv University (Minerva Center for German History and School of Philosophy). Professor Sharvit is the author of Therapeutics and Salvation: Freud and Schelling on Freedom (Magnes Press) (in Hebrew) and co-editor and contributing author of the volumes Freud and Monotheism: The Violent Origins of Religion with Karen Feldman (Fordham University Press, 2018) and Canonization and Alterity: Heresy in Jewish History, Thought, and Literature with Willi Goetschel (De Gruyter, 2020). Amir Engel is a professor at the German Department of the Hebrew University and currently also a visiting professor for the history and present of Jewish-Christian relations at the Theological Faculty of the Humboldt University in Berlin. He studied philosophy, literature and cultural studies at the Hebrew University and earned his doctorate in German Studies at Stanford University, California. He then taught and researched at the Goethe University in Frankfurt am Main. His research focuses on religion, politics, literature, and the relationships between these three areas. His main topics include German-Jewish Romanticism and German-Jewish literature and culture in the post-war period. His first book, Gershom Scholem: An Intellectual Biography, was published in 2017, and he is currently finalizing his second book manuscript, tentatively titled The Politics of Spirituality: German, Jews and Christian 1900 - 1942 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Dynamic Repetition: History and Messianism in Modern Jewish Thought (Brandeis UP, 2022) proposes a new understanding of modern Jewish theories of messianism across the disciplines of history, theology, and philosophy. The book explores how ideals of repetition, return, and the cyclical occasioned a new messianic impulse across an important swath of late nineteenth- and early twentieth-century German Jewish thought. To grasp the complexities of Jewish messianism in modernity, the book focuses on diverse notions of “dynamic repetition” in the works of Franz Rosenzweig, Walter Benjamin, Franz Kafka, and Sigmund Freud, and their interrelations with basic trajectories of twentieth-century philosophy and critical thought. Gilad Sharvit is an assistant professor in the Department of Philosophy and Religious Studies at Towson University. A scholar of modern Jewish thought, Sharvit's interests lie in Jewish philosophy, German-Jewish literature and culture, German and continental philosophy, psychoanalysis and critical theory. He completed his PhD studies at Hebrew University of Jerusalem in the Philosophy Department and later accepted a Diller Post-Doctoral Fellowship at the Center for Jewish Studies at University of California, Berkeley (2014-16) and was a Townsend Fellow at the Townsend Center for the Humanities at University of California, Berkeley (2016-17). In 2017-18, Professor Sharvit was a Postdoctoral Fellow at the Koebner Minerva Center for German History (Hebrew University) and at Tel Aviv University (Minerva Center for German History and School of Philosophy). Professor Sharvit is the author of Therapeutics and Salvation: Freud and Schelling on Freedom (Magnes Press) (in Hebrew) and co-editor and contributing author of the volumes Freud and Monotheism: The Violent Origins of Religion with Karen Feldman (Fordham University Press, 2018) and Canonization and Alterity: Heresy in Jewish History, Thought, and Literature with Willi Goetschel (De Gruyter, 2020). Amir Engel is a professor at the German Department of the Hebrew University and currently also a visiting professor for the history and present of Jewish-Christian relations at the Theological Faculty of the Humboldt University in Berlin. He studied philosophy, literature and cultural studies at the Hebrew University and earned his doctorate in German Studies at Stanford University, California. He then taught and researched at the Goethe University in Frankfurt am Main. His research focuses on religion, politics, literature, and the relationships between these three areas. His main topics include German-Jewish Romanticism and German-Jewish literature and culture in the post-war period. His first book, Gershom Scholem: An Intellectual Biography, was published in 2017, and he is currently finalizing his second book manuscript, tentatively titled The Politics of Spirituality: German, Jews and Christian 1900 - 1942 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Dynamic Repetition: History and Messianism in Modern Jewish Thought (Brandeis UP, 2022) proposes a new understanding of modern Jewish theories of messianism across the disciplines of history, theology, and philosophy. The book explores how ideals of repetition, return, and the cyclical occasioned a new messianic impulse across an important swath of late nineteenth- and early twentieth-century German Jewish thought. To grasp the complexities of Jewish messianism in modernity, the book focuses on diverse notions of “dynamic repetition” in the works of Franz Rosenzweig, Walter Benjamin, Franz Kafka, and Sigmund Freud, and their interrelations with basic trajectories of twentieth-century philosophy and critical thought. Gilad Sharvit is an assistant professor in the Department of Philosophy and Religious Studies at Towson University. A scholar of modern Jewish thought, Sharvit's interests lie in Jewish philosophy, German-Jewish literature and culture, German and continental philosophy, psychoanalysis and critical theory. He completed his PhD studies at Hebrew University of Jerusalem in the Philosophy Department and later accepted a Diller Post-Doctoral Fellowship at the Center for Jewish Studies at University of California, Berkeley (2014-16) and was a Townsend Fellow at the Townsend Center for the Humanities at University of California, Berkeley (2016-17). In 2017-18, Professor Sharvit was a Postdoctoral Fellow at the Koebner Minerva Center for German History (Hebrew University) and at Tel Aviv University (Minerva Center for German History and School of Philosophy). Professor Sharvit is the author of Therapeutics and Salvation: Freud and Schelling on Freedom (Magnes Press) (in Hebrew) and co-editor and contributing author of the volumes Freud and Monotheism: The Violent Origins of Religion with Karen Feldman (Fordham University Press, 2018) and Canonization and Alterity: Heresy in Jewish History, Thought, and Literature with Willi Goetschel (De Gruyter, 2020). Amir Engel is a professor at the German Department of the Hebrew University and currently also a visiting professor for the history and present of Jewish-Christian relations at the Theological Faculty of the Humboldt University in Berlin. He studied philosophy, literature and cultural studies at the Hebrew University and earned his doctorate in German Studies at Stanford University, California. He then taught and researched at the Goethe University in Frankfurt am Main. His research focuses on religion, politics, literature, and the relationships between these three areas. His main topics include German-Jewish Romanticism and German-Jewish literature and culture in the post-war period. His first book, Gershom Scholem: An Intellectual Biography, was published in 2017, and he is currently finalizing his second book manuscript, tentatively titled The Politics of Spirituality: German, Jews and Christian 1900 - 1942 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

This morning we discuss the inherent contradiction between the famous words of Bilaam, Mah Tovu... (How goodly are your tents...), and almost the same words (Mah Tov...) used by the prophet Micah. Based on an essay by Bailey Newman, quoting Rabbi Adin Steinsaltz, Franz Rosenzweig, and Rabbi Shai Held, we understand how we are, at the same time, flawless and imperfect. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

Paola Ricci Sindoni"Gerusalemme"Aspetti culturali, filosofici, letterariOrthotes Editricehttps://orthotes.comGerusalemme: città emblematica, incontro-scontro di culture e religioni diverse, di differenti stili di vita, di idee contraddittorie e difficilmente componibili, posta tra Oriente e Occidente, tra sacro e profano, antico e postmoderno, terra di conflitti fra i tre monoteismi che ne rivendicano, con ragioni diverse, la loro appartenenza.Come sviluppare un pensiero, una filosofia su questo luogo geografico antichissimo, posto al margine di un deserto, sperduto su di un altipiano dei monti della Giudea, stretto tra il Mediterraneo e il mar Morto? Vale dunque la pena rileggerne i molti aspetti con gli occhi rivolti a questa città enigmatica e struggente, che pare ospitare, in alcuni drammatici momenti, le tensioni del mondo intero, da lei chiamato a misurarsi e a confrontarsi con le sfide del nostro tragico presente. È quanto si intende formulare nei contributi di questo volume che gettano su Gerusalemme uno sguardo aperto e disincantato, ma non per questo meno carico di suggestioni filosofiche e di prospettive utopiche.Saggi di: Chiara Adorisio, Saverio Campanini, Giovanna Costanzo, Fiorella Gabizon, Alessandro Gebbia, Massimo Giuliani, Irene Kajon, Giovanni Licata, Marcello Mollica, Paola Ricci Sindoni.Paola Ricci Sindoni è stata professore ordinario di filosofia morale nel Dipartimento di Scienze cognitive dell'Università di Messina. I suoi interessi di studio si sono orientati in prevalenza verso la filosofia tedesca del Novecento e soprattutto su Karl Jaspers, a cui ha dedicato due volumi e una serie di saggi che vanno dalla psichiatria alla metafisica sino al pensiero politico. Si è inoltre interessata di filosofia ebraica moderna e contemporanea, di mistica e di pensiero femminile. Fra i suoi ultimi lavori: Franz Rosenzweig. L'altro, il tempo e l'eterno (Roma 2012); Viaggi intorno al Nome (Firenze 2012); Filosofia della vita quotidiana (Siena 2013); L'Altro (Padova 2015). È attualmente vice-presidente nazionale della Società Italiana Karl Jaspers.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.itQuesto show fa parte del network Spreaker Prime. Se sei interessato a fare pubblicità in questo podcast, contattaci su https://www.spreaker.com/show/1487855/advertisement

She was lost but now she's found!  What?   Let me explain!  I did an interview with Jen a year or so ago, but for some unknown reason it never aired.  I recently found the interview - just ready and waiting to go on the air.  So here it is!   Here's a little background on Jen:Jen Rosner, PhD, is senior adjunct professor of theology at Azusa Pacific University, and also serves on the faculty of Fuller Theological Seminary, Messianic Jewish Theological Institute and The King's University. Her areas of expertise are contemporary Jewish-Christian relations, Judaism and systematic theology. After spending two years living in Jerusalem, Israel, Rosner currently resides in Lake Tahoe with her family. Rosner's doctoral dissertation, Healing the Schism: Barth, Rosenzweig and the New Jewish-Christian Encounter, was published by Fortress Press in 2015. She also edited Mark Kinzer's book, Israel's Messiah and the People of God (Cascade, 2011). She has published articles and presented numerous conference papers on Jewish-Christian relations, Messianic Judaism, Karl Barth, Franz Rosenzweig and other related topics.  Her book, "Finding Messiah," can be ordered here:https://www.amazon.com/Finding-Messiah-Journey-Jewishness-Gospel/dp/1514003244?ref_=nav_custrec_signinEnjoy!

The idea of brotherhood has been an important philosophical concept for understanding community, equality, and justice. In Gendering Modern Jewish Thought (Indiana UP, 2021), Andrea Dara Cooper offers a gendered reading that challenges the key figures of the all-male fraternity of twentieth-century Jewish philosophy to open up to the feminine. Cooper offers a feminist lens, which when applied to thinkers such as Franz Rosenzweig and Emmanuel Levinas, reveals new ways of illuminating questions of relational ethics, embodiment, politics, and positionality. She shows that patriarchal kinship as models of erotic love, brotherhood, and paternity are not accidental in Jewish philosophy, but serve as norms that have excluded women and non-normative individuals. Gendering Modern Jewish Thought suggests these fraternal models do real damage and must be brought to account in more broadly humanistic frameworks. For Cooper, a more responsible and ethical reading of Jewish philosophy comes forward when it is opened to the voices of mothers, sisters, and daughters. Lea Greenberg is an editor, translator, and scholar of German and Jewish studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The idea of brotherhood has been an important philosophical concept for understanding community, equality, and justice. In Gendering Modern Jewish Thought (Indiana UP, 2021), Andrea Dara Cooper offers a gendered reading that challenges the key figures of the all-male fraternity of twentieth-century Jewish philosophy to open up to the feminine. Cooper offers a feminist lens, which when applied to thinkers such as Franz Rosenzweig and Emmanuel Levinas, reveals new ways of illuminating questions of relational ethics, embodiment, politics, and positionality. She shows that patriarchal kinship as models of erotic love, brotherhood, and paternity are not accidental in Jewish philosophy, but serve as norms that have excluded women and non-normative individuals. Gendering Modern Jewish Thought suggests these fraternal models do real damage and must be brought to account in more broadly humanistic frameworks. For Cooper, a more responsible and ethical reading of Jewish philosophy comes forward when it is opened to the voices of mothers, sisters, and daughters. Lea Greenberg is an editor, translator, and scholar of German and Jewish studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

The idea of brotherhood has been an important philosophical concept for understanding community, equality, and justice. In Gendering Modern Jewish Thought (Indiana UP, 2021), Andrea Dara Cooper offers a gendered reading that challenges the key figures of the all-male fraternity of twentieth-century Jewish philosophy to open up to the feminine. Cooper offers a feminist lens, which when applied to thinkers such as Franz Rosenzweig and Emmanuel Levinas, reveals new ways of illuminating questions of relational ethics, embodiment, politics, and positionality. She shows that patriarchal kinship as models of erotic love, brotherhood, and paternity are not accidental in Jewish philosophy, but serve as norms that have excluded women and non-normative individuals. Gendering Modern Jewish Thought suggests these fraternal models do real damage and must be brought to account in more broadly humanistic frameworks. For Cooper, a more responsible and ethical reading of Jewish philosophy comes forward when it is opened to the voices of mothers, sisters, and daughters. Lea Greenberg is an editor, translator, and scholar of German and Jewish studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The idea of brotherhood has been an important philosophical concept for understanding community, equality, and justice. In Gendering Modern Jewish Thought (Indiana UP, 2021), Andrea Dara Cooper offers a gendered reading that challenges the key figures of the all-male fraternity of twentieth-century Jewish philosophy to open up to the feminine. Cooper offers a feminist lens, which when applied to thinkers such as Franz Rosenzweig and Emmanuel Levinas, reveals new ways of illuminating questions of relational ethics, embodiment, politics, and positionality. She shows that patriarchal kinship as models of erotic love, brotherhood, and paternity are not accidental in Jewish philosophy, but serve as norms that have excluded women and non-normative individuals. Gendering Modern Jewish Thought suggests these fraternal models do real damage and must be brought to account in more broadly humanistic frameworks. For Cooper, a more responsible and ethical reading of Jewish philosophy comes forward when it is opened to the voices of mothers, sisters, and daughters. Lea Greenberg is an editor, translator, and scholar of German and Jewish studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The idea of brotherhood has been an important philosophical concept for understanding community, equality, and justice. In Gendering Modern Jewish Thought (Indiana UP, 2021), Andrea Dara Cooper offers a gendered reading that challenges the key figures of the all-male fraternity of twentieth-century Jewish philosophy to open up to the feminine. Cooper offers a feminist lens, which when applied to thinkers such as Franz Rosenzweig and Emmanuel Levinas, reveals new ways of illuminating questions of relational ethics, embodiment, politics, and positionality. She shows that patriarchal kinship as models of erotic love, brotherhood, and paternity are not accidental in Jewish philosophy, but serve as norms that have excluded women and non-normative individuals. Gendering Modern Jewish Thought suggests these fraternal models do real damage and must be brought to account in more broadly humanistic frameworks. For Cooper, a more responsible and ethical reading of Jewish philosophy comes forward when it is opened to the voices of mothers, sisters, and daughters. Lea Greenberg is an editor, translator, and scholar of German and Jewish studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

The idea of brotherhood has been an important philosophical concept for understanding community, equality, and justice. In Gendering Modern Jewish Thought (Indiana UP, 2021), Andrea Dara Cooper offers a gendered reading that challenges the key figures of the all-male fraternity of twentieth-century Jewish philosophy to open up to the feminine. Cooper offers a feminist lens, which when applied to thinkers such as Franz Rosenzweig and Emmanuel Levinas, reveals new ways of illuminating questions of relational ethics, embodiment, politics, and positionality. She shows that patriarchal kinship as models of erotic love, brotherhood, and paternity are not accidental in Jewish philosophy, but serve as norms that have excluded women and non-normative individuals. Gendering Modern Jewish Thought suggests these fraternal models do real damage and must be brought to account in more broadly humanistic frameworks. For Cooper, a more responsible and ethical reading of Jewish philosophy comes forward when it is opened to the voices of mothers, sisters, and daughters. Lea Greenberg is an editor, translator, and scholar of German and Jewish studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Martin Buber is a name that will forever be associated with mysticism and philosophy. His book, I and Thou, continues to touch the lives of thousands. There is perhaps no person who has done more to preserve and present his work than world-renown Buber scholar, Paul Mendes-Flohr. In this conversation we explore Buber's transition from Mysticism to Dialogue. Professor Paul Mendes-Flohr is a leading scholar of modern Jewish thought. He has written some thirty books, edited another forty-five, and authored some 300 articles on modern Jewish intellectual history, philosophy and religious thought, with a focus on the lives and ideas of the leading German-Jewish intellectuals of the 19th and 20th-centuries: Martin Buber, Franz Rosenzweig, Gershom Scholem and Leo Strauss. Paul is Professor Emeritus of Jewish Thought at the Hebrew University of Jerusalem and Professor Emeritus of Modern Jewish History and Thought at the University of Chicago, a member of the American Academy of Arts and Sciences, a Senior Research Fellow at the Van Leer Institute in Jerusalem, was the director of the Franz Rosenzweig Minerva Research Center and is the editor in chief of the twenty-two volume German edition of the collected works of Martin Buber, as well as a series on German-Jewish literature and Cultural History. Some of his recent works include: Gustav Landauer. Anarchist and Jew (2014). Dialogue as a Trans-Disciplinary Concept (2015). Martin Buber: A Life of Faith and Dissent (2019). Cultural Disjunctions: Post-Traditional Jewish Identities (2021). 00:00 Excerpt 00:54 Introducing Paul Mendes-Flohr 02:41 Why Mysticism? 3:39 Buber and Mysticism 6:25 Ecstatic Confessions 07:28 Story time 08:27 Escapist Mysticism & Hasidism 10:25 Buber, Do you believe in God? 11:19 Buber philosophy of Dialogue 15:14 The Eternal Thou 17:13 Shalom 19:29 Judaism isn't a political identity 22:11 How did you come to Buber? 26:43 Translating I and Thou 29:22 Buber vs Gnosticism 34:18 Hearing vs Listening 36:33 I _&_ Thou 38:01 Where is Buber today? 39:29 The Academy 41:12 Buber and Palestine 44:28 From Mysticism to Dialogue 50:24 The Reluctant Prophet 56:47 A Positive formulation of Judaism 1:03:47 To be a Child Join us: https://facebook.com/seekersofunity https://instagram.com/seekersofunity https://www.twitter.com/seekersofu https://www.seekersofunity.com Support us: patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU

2:00-4:20: Arliss states that art had two phases:  a hierarchical phase when it imitated music in structure. Like music has a tonic note to it, and art organized itself similarly with composition. But that "was shattered" at the early twentieth century with Kandinsky and Schoenberg who were doing work at the same time, and communicated.  "From Schoenberg came horror music - the kind of music you'd score a horror movie to."4:20-5:50:  Arliss further explains that Kandinsky, before he was famous, was a fan of Schoenberg's. "I kind of think of Schoenberg as being the devil of music, basically." And they had a long correspondence. 5:55-6:13:  Shottenkirk rephrases Arliss's position by saying that there was some kind of shattering of traditional structures, and that Arliss thinks it was a mistake.6:13- 7:23: Arliss states that it was "deliberately a mistake".  Schoenberg knew he was doing away with the structure he was taught. Was it a good thing? "I don't know" - it happened. And much of the art of the twentieth century is born of that shattering. "But it was a piece of a larger cultural movement away from traditional life; structuring your life around a belief in a God... it wasn't an accident that it followed on the heels of WWI."7:25-8:49:  Shottenkirk notes that when she wrote her book on censorship (Cover Up the Dirty Parts!) that this change in art was entirely the result of WWI, but Arliss is making the larger point that the demise of  expected order in art is a broader sociological fact.8:50-11:39:  Arliss gives some history of literature in WWI. On the German side, Franz Rosenzweig wrote the "Star of Redemption" (on Judaism) in the trenches, and at the same time and on the other side Tolkien wrote Lord of the Rings, which is a profoundly (Christian) religious book. It was about pre-Christian people, and about dying. "What Christianity and Judaism sought to do was to preserve a memory of yourself" and Lord of the Rings is about "primordial slush of dying peoples in pre-Christian people" and the "anxiety and angst before Christ visited them". 11:40-11:41: Shottenkirk states that it is not clear how this is a shattering of normality.11:42-12:25:  Arliss answers: This was the way life was organized until Schoenberg and Nietzsche, etc., disavowed God and the organizing principle of art and the hierarchy of things.12:26-13:53:  Shottenkirk summarizes Arliss's points. Before the 20th C: Hierarchy, natural law theory. After the 20th C: it is a horizontal world. 13:53-15:30 :  Arliss expands on the nihilism of the 20th century. 15:31-16:33:  Shottenkirk agrees that art doesn't make up the social world, but it articulates the social world. But asks Arliss about the role of art.16:34-19:03: Arliss argues that we today have this conceit that we are creative, but in truth we today are totally self-absorbed. But in former times, such as with Bach, who thought only God was creative, there was the most creative of all art.19:05-24:55: Shottenkirk disagrees and argues that the 20th C. was profoundly creative. Arliss agrees that wonderful art came out of it, "but doesn't know how to square it with my argument". Shottenkirk states that the way to square it is to say that it is nihilistic. Arliss ends by saying that art is not about gaining knowledge; the relation between art and cognition is that there isn't a connection.  The reason we do art is so that we don't have to think rationally about the world all the time. Support the show

Jennifer Rosner is affiliate assistant professor of systematic theology at Fuller Theological Seminary and the author of Finding Messiah: A Journey Into the Jewishness of the Gospel, which releases on May 24, 2022. Today, Jen shares how a Jewish girl found Christ in college, how her faith actually grew at Yale seminary, and the dark night she experienced in her graduate work. She reminds us that questioning God and faith are not mutually exclusive. Jen's story is a testament to the unity of the Gospel in the Testaments. Listen to Jen's story now! Stories Jen shared: Growing up in Lake Tahoe, CA in a Jewish family Meeting Christian students in college and asking questions The practices that she celebrated in her family and the historicity of her roots Encountering Jesus through Cru and a Vineyard church Seeing the difference faith in Jesus made for her friends Reading John 15-17 and learning about abiding in Jesus The bond she felt with her brother as they both began believing in Jesus at the same time How going to Yale for her Master of Divinity built her faith Her cousin's faith that challenged her Christianity Why faith and questions are not antithetical The embodied nature of Judaism and why it's valuable How disconnected the Gospel has become from God's covenant with Israel Great quotes from Jen: There's a real humility to saying “I don't know but let's talk about it together.” It's a spiritual discipline to sit with the tensions. Resources we mentioned: Jen's website Finding Messiah: A Journey into the Jewishness of the Gospel by Jennifer M. Rosner Healing the Schism: Karl Barth, Franz Rosenzweig, and the New Jewish-Christian Encounter by Jennifer M. Rosner Related episodes: Skye Jethani and Living Life with God Kari Bartkus and the Friendship of Jesus Marjorie Gunnoe and Integrating Faith and Science The post Jen Rosner and Finding Messiah appeared first on Eric Nevins.

The idea that health is everything causes people who are unwell to loose hope.  This episode is about people who accomplished great things while also coping with illness and disability.  The first reason that the saying, “If you have your health you have everything” is not true is that if it is true then it also true that if you lose your health you have nothing, and this is not only false, it is spiritually corrosive.  Placing upon people the double burden of both their illness and the despairing conclusion that their illness has taken away from them everything important is much more than false.  It is deeply cruel. I know that the saying intends to be positive.  It intends to say something like, “Nothing we have is more important than our health.”  Of course, I agree that we should strive to live healthful lives and avoid the trans fatty parts of the universe, but health is an evanescent thing, affected by environmental and genetic and even purely random factors.  The fixation on health as the only important thing is what is behind this saying, and what is behind the unnecessary and often debilitating despair of sick people. I knew several remarkable people who accomplished amazing things.  Hank Viscardi was the Martin Luther King of American's with disabilities.  He was a driving force behind the 1990 Americans with Disabilities Act and the founder of the Viscardi School and Center for Disabilities.  One day when Tom Hartman and I were visiting Hank, he said to us, “I never think of the people in this center as disabled.  I think of you guys as just temporarily abled.” When Moses broke the tablets bearing the Ten Commandments because of his anger at the people for worshiping the Golden calf, God gave him a new unbroken copy, but God also commanded Moses to place all the broken pieces of the first tablets together in the same golden ark of the covenant that held the new unbroken tablets.  The broken and the whole were together in the same ark.  As it was so it is with us now.  Those of us who happen to be disabled or sick and those of us who happen to be temporarily abled are together in the covenant of God's love and must be together in the bonds of love and support we extend to each other.  The broken and the whole are together in the same ark. I knew a woman named Pam Rothman who died of cancer after a long struggle, and although she eventually lost her life, she never lost her smile. One day sitting in her hospital room Pam said to me, “Rabbi, I can't be the best of the best any longer, but I can still be the best of the worst.”  And she was the best of the worst, the very best of the very worst.  She helped other cancer patients cling to hope, she held her family together by her embracing love and she read and wrote to the end.  In the end Pam was taken, but she was never defeated. Add to Hank and Pam Beethoven and Kierkegaard and FDR and Stevie Wonder and Helen Keller and Steven Hawking and Christopher Reeve and Michael J Fox and my friend Tom Hartman.  They all had everything except their health.  The greatest modern Jewish theologian was Franz Rosenzweig and though he died in 1929 also from the predations of ALS, his illness did not diminish his brilliant translation of the Bible into German with his friend Martin Buber nor his philosophical masterwork, The Star of Redemption, which he wrote by holding a pencil in his mouth and pointing to the keys on the typewriter. We must also remember that God chose a disabled man, Moses, to lead the people out of Egypt.  There are, of course, some things that if you do not have you really do have nothing.  If you don't have love, you have nothing.  If you don't have integrity, you have nothing.  If you don't have friends, you have nothing.  If you don't have people who need you, you have nothing.  If you have no one to teach you, you have nothing.  If you don't have freedom you have nothing. The reason health is not everything is your health is about you and everything really important in your life is about others:  Serving others, loving others and teaching others reveals our true purpose and ultimate destiny. The rabbis wrote, o hevruta o metutah, “Give me community or give me death.”  Losing your health is a terrible thing but losing a community of love and purpose is fatal.  Our only chance to find everything is to get out of ourselves. This episode closes with a moving story about Jacob and a homeless man sharing a pizza.

Episode SummaryThe second in a series of podcasts on popular sayings that are actually not true at all.Episode NotesThe idea that health is everything causes people who are unwell to loose hope. This episode is about people who accomplished great things while also coping with illness and disability. The first reason that the saying, “If you have your health you have everything” is not true is that if it is true then it also true that if you lose your health you have nothing, and this is not only false, it is spiritually corrosive. Placing upon people the double burden of both their illness and the despairing conclusion that their illness has taken away from them everything important is much more than false. It is deeply cruel. I know that the saying intends to be positive. It intends to say something like, “Nothing we have is more important than our health.” Of course, I agree that we should strive to live healthful lives and avoid the trans fatty parts of the universe, but health is an evanescent thing, affected by environmental and genetic and even purely random factors. The fixation on health as the only important thing is what is behind this saying, and what is behind the unnecessary and often debilitating despair of sick people. I knew several remarkable people who accomplished amazing things. Hank Viscardi was the Martin Luther King of American's with disabilities. He was a driving force behind the 1990 Americans with Disabilities Act and the founder of the Viscardi School and Center for Disabilities. One day when Tom Hartman and I were visiting Hank, he said to us, “I never think of the people in this center as disabled. I think of you guys as just temporarily abled.” When Moses broke the tablets bearing the Ten Commandments because of his anger at the people for worshiping the Golden calf, God gave him a new unbroken copy, but God also commanded Moses to place all the broken pieces of the first tablets together in the same golden ark of the covenant that held the new unbroken tablets. The broken and the whole were together in the same ark. As it was so it is with us now. Those of us who happen to be disabled or sick and those of us who happen to be temporarily abled are together in the covenant of God's love and must be together in the bonds of love and support we extend to each other. The broken and the whole are together in the same ark. I knew a woman named Pam Rothman who died of cancer after a long struggle, and although she eventually lost her life, she never lost her smile. One day sitting in her hospital room Pam said to me, “Rabbi, I can't be the best of the best any longer, but I can still be the best of the worst.” And she was the best of the worst, the very best of the very worst. She helped other cancer patients cling to hope, she held her family together by her embracing love and she read and wrote to the end. In the end Pam was taken, but she was never defeated. Add to Hank and Pam Beethoven and Kierkegaard and FDR and Stevie Wonder and Helen Keller and Steven Hawking and Christopher Reeve and Michael J Fox and my friend Tom Hartman. They all had everything except their health. The greatest modern Jewish theologian was Franz Rosenzweig and though he died in 1929 also from the predations of ALS, his illness did not diminish his brilliant translation of the Bible into German with his friend Martin Buber nor his philosophical masterwork, The Star of Redemption, which he wrote by holding a pencil in his mouth and pointing to the keys on the typewriter. We must also remember that God chose a disabled man, Moses, to lead the people out of Egypt. There are, of course, some things that if you do not have you really do have nothing. If you don't have love, you have nothing. If you don't have integrity, you have nothing. If you don't have friends, you have nothing. If you don't have people who need you, you have nothing. If you have no one to teach you, you have nothing. If you don't have freedom you have nothing. The reason health is not everything is your health is about you and everything really important in your life is about others: Serving others, loving others and teaching others reveals our true purpose and ultimate destiny. The rabbis wrote, o hevruta o metutah, “Give me community or give me death.” Losing your health is a terrible thing but losing a community of love and purpose is fatal. Our only chance to find everything is to get out of ourselves. This episode closes with a moving story about Jacob and a homeless man sharing a pizza.

Episode SummaryThe second in a series of podcasts on popular sayings that are actually not true at all.Episode NotesThe idea that health is everything causes people who are unwell to loose hope. This episode is about people who accomplished great things while also coping with illness and disability. The first reason that the saying, “If you have your health you have everything” is not true is that if it is true then it also true that if you lose your health you have nothing, and this is not only false, it is spiritually corrosive. Placing upon people the double burden of both their illness and the despairing conclusion that their illness has taken away from them everything important is much more than false. It is deeply cruel. I know that the saying intends to be positive. It intends to say something like, “Nothing we have is more important than our health.” Of course, I agree that we should strive to live healthful lives and avoid the trans fatty parts of the universe, but health is an evanescent thing, affected by environmental and genetic and even purely random factors. The fixation on health as the only important thing is what is behind this saying, and what is behind the unnecessary and often debilitating despair of sick people. I knew several remarkable people who accomplished amazing things. Hank Viscardi was the Martin Luther King of American's with disabilities. He was a driving force behind the 1990 Americans with Disabilities Act and the founder of the Viscardi School and Center for Disabilities. One day when Tom Hartman and I were visiting Hank, he said to us, “I never think of the people in this center as disabled. I think of you guys as just temporarily abled.” When Moses broke the tablets bearing the Ten Commandments because of his anger at the people for worshiping the Golden calf, God gave him a new unbroken copy, but God also commanded Moses to place all the broken pieces of the first tablets together in the same golden ark of the covenant that held the new unbroken tablets. The broken and the whole were together in the same ark. As it was so it is with us now. Those of us who happen to be disabled or sick and those of us who happen to be temporarily abled are together in the covenant of God's love and must be together in the bonds of love and support we extend to each other. The broken and the whole are together in the same ark. I knew a woman named Pam Rothman who died of cancer after a long struggle, and although she eventually lost her life, she never lost her smile. One day sitting in her hospital room Pam said to me, “Rabbi, I can't be the best of the best any longer, but I can still be the best of the worst.” And she was the best of the worst, the very best of the very worst. She helped other cancer patients cling to hope, she held her family together by her embracing love and she read and wrote to the end. In the end Pam was taken, but she was never defeated. Add to Hank and Pam Beethoven and Kierkegaard and FDR and Stevie Wonder and Helen Keller and Steven Hawking and Christopher Reeve and Michael J Fox and my friend Tom Hartman. They all had everything except their health. The greatest modern Jewish theologian was Franz Rosenzweig and though he died in 1929 also from the predations of ALS, his illness did not diminish his brilliant translation of the Bible into German with his friend Martin Buber nor his philosophical masterwork, The Star of Redemption, which he wrote by holding a pencil in his mouth and pointing to the keys on the typewriter. We must also remember that God chose a disabled man, Moses, to lead the people out of Egypt. There are, of course, some things that if you do not have you really do have nothing. If you don't have love, you have nothing. If you don't have integrity, you have nothing. If you don't have friends, you have nothing. If you don't have people who need you, you have nothing. If you have no one to teach you, you have nothing. If you don't have freedom you have nothing. The reason health is not everything is your health is about you and everything really important in your life is about others: Serving others, loving others and teaching others reveals our true purpose and ultimate destiny. The rabbis wrote, o hevruta o metutah, “Give me community or give me death.” Losing your health is a terrible thing but losing a community of love and purpose is fatal. Our only chance to find everything is to get out of ourselves. This episode closes with a moving story about Jacob and a homeless man sharing a pizza.

Bibelbetrachtung zu Psalm 34 Vorgelesen aus den Übersetzungen nach Martin Buber und Franz Rosenzweig und der Übersetzung Neue Genfer --- Send in a voice message: https://anchor.fm/lebenmitgott/message

This week Dr. Yosefa (Fogel) Wruble speaks with Rabbanit Yafit Clymer about Franz Rosenzweig's understanding of revelation as reflected in one of his greatest works, The Star of Redemption. Links Mentioned in the Show: The Star of Redemption in English: https://www.amazon.com/Star-Redemption-Franz-Rosenzweig/dp/0268017182/ref=sr_1_1?keywords=the+star+of+redemption&qid=1642425972&s=books&sprefix=the+star+of+redemption%2Cstripbooks%2C219&sr=1-1 In Hebrew: https://simania.co.il/bookdetails.php?item_id=23833

Subscribe to Quotomania on Simplecast or search for Quotomania on your favorite podcast app!Martin Buber (1878–1965) was a prolific author, scholar, literary translator, and political activist whose writings—mostly in German and Hebrew—ranged from Jewish mysticism to social philosophy, biblical studies, religious phenomenology, philosophical anthropology, education, politics, and art. Most famous among his philosophical writings is the short but powerful book I and Thou (1923) where our relation to others is considered as twofold. The I-it relation prevails between subjects and objects of thought and action; the I-Thou relation, on the other hand, obtains in encounters between subjects that exceed the range of the Cartesian subject-object relation. Though originally planned as a prolegomenon to a phenomenology of religion, I and Thou proved influential in other areas as well, including the philosophy of education. The work of Martin Buber remains a linchpin of qualitative philosophical anthropology and continues to be cited in fields such as philosophical psychology, medical anthropology, and pedagogical theory. Buber's writings on Jewish national renaissance, Hasidism, and political philosophy made him a major twentieth-century figure in Jewish thought and the philosophy of religion. Buber's extensive writing on the political dimensions of biblical historiography and prophetic literature not only made contributions to the history of religion but also to contemporary discussions on political theology with an anarchistic bent. His translation, with Franz Rosenzweig, of the Hebrew Bible into German remains a classic in the German language.From https://plato.stanford.edu/entries/buber/. For more information about Martin Buber:“I and Thou: Philosopher Martin Buber on the Art of Relationship and What Makes Us Real to One Another”: https://www.themarginalian.org/2018/03/18/i-and-thou-martin-buber/“Modernity, Faith, and Martin Buber”: https://www.newyorker.com/magazine/2019/05/06/modernity-faith-and-martin-buber“Martin Buber”: ​​https://plato.stanford.edu/entries/buber/

Jennifer Rosner joins Mark Bauerlein to discuss her new book, “Healing the Schism: Karl Barth, Franz Rosenzweig, and the New Jewish-Christian Encounter.”

On this episode, Jennifer Rosner joins Mark Bauerlein to discuss her new book, "Healing the Schism: Karl Barth, Franz Rosenzweig, and the New Jewish-Christian Encounter."

A virtual event presentation by Professor Paul Franks ABOUT THE EVENT: What is the legacy of German Judaism, and what can it still offer us today? German Judaism began with Moses Mendelssohn's controversial German translation of the Humash in 1783, and ended with the Nazi pogrom of November 1938. The best known slogan of the Torah-true wing of German Judaism is “Torah im derekh erets” (“Torah with the way of the land”). But this slogan is often misunderstood as nothing more than an educational philosophy that came in one flavor. In fact, it is an ideal of humanity articulated, in several competing versions, in the context of the quest for Jewish civil rights. The German-Jewish tradition raises vital questions that remain relevant today: What is the mission of Jews within civil society? What makes a Jewish community Jewish? What role should Jews play within the ongoing struggle for social justice and civil rights? ABOUT THE SPEAKER: Paul Franks is the Robert F. and Patricia Ross Weis Professor of Philosophy and Judaic Studies at Yale University. He was educated at Gateshead Yeshiva; Balliol College, Oxford; and Harvard University. Before arriving at Yale in 2011, he was the inaugural holder of the Jerahmiel S. and Carole S. Grafstein Chair in Jewish Philosophy at the University of Toronto. He has also taught at University of Michigan, Indiana University Bloomington, University of Notre Dame, and University of Chicago, and he has given shiurim at synagogues and Jewish community centers throughout Britain, Israel, and North America. Paul works at the intersection of the Jewish and German philosophical traditions, specializing in Kantian and post-Kantian metaphysics, epistemology, and philosophy of the humanities and social sciences. He is the translator and annotator, with Michael L. Morgan, of Franz Rosenzweig, Philosophical and Theological Writings (Hackett, 2000); and he is the author of All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism (Harvard, 2005), as well as over fifty academic articles. He is currently writing, with his collaborator Morgan, an ambitious survey that will reveal the dynamic interaction between Jewish philosophy and modern European philosophy from Luria to Levinas, and he is also working on a monograph on Kant's metaphysical and epistemological legacy. -- DONATE: www.bit.ly/1NmpbsP​​​​​​​ For podcasts of VBM lectures, GO HERE: www.valleybeitmidrash.org/learning-library/ www.facebook.com/valleybeitmi...​ Become a member today, starting at just $18 per month! Click the link to see our membership options: www.valleybeitmidrash.org/become-a-member/

Parshat Vayeilech - We review the septennial Hakhēl convocation where the Torah is read publicly as an opportunity to explore the revolutionary nature of the Hebrew Alphabet from both a social and technological perspective. In so doing, maybe we shed some light on the proliferation of alphabetical acrostics in the Psalms and later liturgy and piyyutim. Sefaria Source Sheet: www.sefaria.org/sheets/346294 Transcript: Geoffrey Stern  00:00 Welcome to Madlik disruptive Torah. We are every Friday at four o'clock here on clubhouse Eastern time. And we go ahead and record this. And then we post it as a podcast called Madlik. And it's available on all of your favorite podcasting channels. And if you like what you hear today, go ahead and listen to it as a podcast and share it with your friends, and give us a few stars and say something nice about us, in any case, this week portion Vayelech. And it's Deuteronomy 31, for the most part. And in Deuteronomy 31, verse nine, it says, "And Moses wrote down this teaching, and he gave it to the priest, sons of Levy, who carried the Ark of the Lord's covenant, and to all the elders of Israel. And Moses instructed them as follows, every seventh year, the year set for shmitah, at the Feast of Booths, which will start in another week or two, when all Israel comes to appear before the Lord your God, in the place that he will choose, you shall read this teaching aloud, in the presence of all Israel, gather the people, men, women, children, and the strangers in your communities that they may hear. And so learn to revere the Lord your God, and to observe faithfully every word of this teaching. Their children too who have not had the experience shall hear and learn to revere the Lord your God, as long as they live in the land that you are about to cross the Jordan to possess." And then a few verses down, it finishes off by saying, "When Moses had put down in writing, the words of this teaching to the very end "ad tumam" , Moses charged the Levites to carry the Ark of the Covenant of the Lord saying, Take this book of teaching and place it beside the Ark of the Covenant of the Lord your God, and let it remain there as a witness against you." So Wow, this is a pretty fundamental law, it touches upon a public reading of the Torah, it touches upon the seventh year, the cycle of the shmita, of the sabbatical year that we are starting as we speak. And it also talks about placing that Torah scroll, if you will, into the ark right next to the 10 commandments. So rabbi, what says this to you?   Adam Mintz  02:47 So I want to go to the end, it's so interesting that the Torah scroll plays a role here, it all seems to be about strengthening our commitment to Torah and to God, and therefore everything has a Torah scroll that is right in the middle of it. And I think that's really, really interesting. At the end of each shmita cycle, they used to gather all the people in Jerusalem, the men, the women, the children, and the king used to read the Torah. So really, even the sabbatical year, is about strengthening our commitment to Torah.   Geoffrey Stern  03:28 I totally agree. But I have to confess that when I tell people, and I've been telling everybody I can, trust me, that this is the sabbatical year, unlike the Sabbath that occurs every seven days. And I'd like to think, we can discuss this on another afternoon. I'd like to think it was one of the Jews greatest contributions to culture and society, a day of rest. It's actually a statement of human rights because you rest your servants rest to animals were at rest, that everybody kind of gets whether they keep the Sabbath on a Saturday or Sunday or a Friday, or they just understand they have to reboot once in a while. But the idea of the seventh year cycle, the sabbatical that has only really survived in academia. And I hope it's still the case where academics take off a year to broaden their horizons, to travel to see other academics and maybe go out into the field. It struck me when I read this portion, that Wow, there actually is a connection because mostly when we think of the sabbatical year, we think of letting the land life fallow, and all of the other things I discussed before, but there is clearly an intellectual aspect of this and that's what you were talking about Rabbi in terms of both faith and understanding The idea was in this sabbatical year, we all have to give ourselves a chance to be exposed to that which is important to us. But it kind of works both ways. Because on the Sabbath, we also read from the Torah publicly, and the rabbi's understood the connection between this because those of you who have been in an orthodox synagogue and know that the first Aliyah, the first calling up to the Torah, is for the Cohen. And the second one is for the Levi The Tom wood learns it literally from this verse, if you will call. It says that, in verse nine, that Moses wrote down this teaching, gave it to the priests the kohanim, sons of Levi. From here, the rabbi's learned that the colon gets the first Aliyah and the Levi gets the second. And then of course, the Israelite gets the third and onward. But I'm much less interested in the law. And I'm more interested in the connection the rabbi's took from this annual reading or the I should say, the seven year cycle of reading it in the sabbatical year, and reading it every week. In both cases, we're kind of doing this amazing public discourse of our most important texts.   Adam Mintz  06:20 Yes. I mean, and I think that's a super interesting thing. The fact that the Torah, even though study is an individual act, we do it by ourselves, we do it with a havruta (study partner), with one other individual. But actually, the reading of the Torah is always a public act. That's something fascinating, isn't it? Geoffrey.  Right, the Torah  is a public act, we read it in the temple, we read it in this Synagogue, it's always public.   Geoffrey Stern  06:50 I totally agree. And we're going to get a little bit more into that in a second. But before we do, the other thing that is kind of interesting to me is that the reading of it is also a conduit into the future. And you see that in two ways. If you recall, in verse 13, it says, and their are children who have not had the experience shall hear and learn. And the idea is, even though they were speaking in the present tense, and as it said, they were crossing the Jordan into the promised land. This was not to be limited to the people in the room, so to speak. This was the vehicle for transmitting this experience into the future, this interactive, maybe immersive reading of our sacred texts in public, placing them in a tactile form on the side of the shattered and full 10 commandments was an amazing, both commentary and commitment to what the written and spoken word can do in terms of transmitting ideas and values into the future.   Adam Mintz  08:05 I couldn't agree more with that. I think that that's a very important thing. And that's why you know, we're kinda not focusing on this, but this is the end of the Torah. This is the third to the last portion in the Torah.  We have Ha'azinu next week, and then on Simchat Torah, we finish the Torah with Zot HaBracha. This is the end Geoffrey. So whatever is going on now is a lesson forever.   Geoffrey Stern  08:32 I love the fact that you say it is the end, this is it got it both gives this statement more importance. But it also raises another fascinating Talmudic discussion. And that is: the last six or eight verses of the Torah are written after, in the narrative, after Moses dies. So the question comes, how can it be in our verses that Moses gives the complete Torah to the priests and the tribe of Levi? If in those last few verses are things that clearly he could not have written? And the Talmud gives two answers. One answer is: You're right. Moses, wrote everything except the last eight verses and Joshua wrote the book under his name, the Book of Joshua, and the last eight verses, but what I find so dramatic and those of you who were with us last week know how much drama there can be in our wonderful Torah. I love the answer. That was Rabbi Shimon's. And he says, Is it possible that the Torah scroll was missing a single letter, but it has said take this Torah scroll. Rather until this point, the Holy One blessed be He dictated and Moses repeated after him and wrote the text, from the point where it says that Moses has died, the Holy One, blessed be he dictated, and Moses wrote with tears", just an unbelievable image of someone waiting their own obituary, so to speak. But again, the reason I bring it up is because it really parallels this concept of having the children who had not experienced listen to it. Even in the ending of the Torah, it is understood that the writing of the Torah either continues in this hand of other people like Joshua, or that we are all part of a narrative, and we can't experience every part that we're in. But by hearing it and listening to it, we become a part of that narrative. And to me, Moses writing and tears streaming down his cheeks, it's just almost too much to bear.   Adam Mintz  11:04 I mean, Geoffrey, you're not so surprised, because as we all know, if you're anybody, The New York Times has your obituary on file, right? famous people get their obituaries written ahead of time. So it's interesting, the whole idea of, you know, writing your own obituary, I'll just tell you that there was a rabbi, his name was the Vilna Gaon, a great Rabbi in Lithuania, in the 1700s. And he says that the word for tears "Dema" can also be translated as the word "demua", which means mixed up. And he says that what happened was that God commanded Moshe, like a Scrabble board to take all of the letters that would appear in the last eight verses at the Torah, but not to arrange them in order. And Joshua was the one who arranged them in order.   Geoffrey Stern  12:01 Wow, that absolutely blows me away. And we are going to come back to it but to give you a little taste of how we're going to come back to that is, so much of the Yom Kippur liturgy has to do with that alphabet that you just described. Whether it's the "Ashamnu"  that is an alphabetic acronym and has our alphabet or whatever. So this story that you just told of the Vilna Gaon explanation of Joshua putting the letters together is something that really resonates with me and we are going to come back to. Michael Posnick welcome to the Bimah.   Michael Posnik  12:45 Pleasure to be here. I just have a question. Is it possible that the word for tears could be from "dom"  from the"demama" that Moses wrote this?   Adam Mintz  12:59 Like in in "Unetaneh Tokef"  "v'Kol demamah daka yishoma"   Michael Posnik  13:04 That's right that he wrote it in silence...   Adam Mintz  13:06 It's nice. Technically speaking, the root of the word dema is Dalet Mem Ayin, the root of the word 'dimama" meaning silence. is Dalet Mem Mem. These are two different words. It's a nice sermon. But technically speaking in terms of language, it's not really the same word.   Geoffrey Stern  13:32 And of course, you have Aaron who after his two sons died, it says "vaYidom", and  normally translated as silent. Is that the word that it should be translated?   Adam Mintz  13:44 The word "dom" is "demama"  We say in Unetana Tokef, We blow the mighty Shofar "vekol demama daka Yishama" But the sound that we hear is a silent or quiet sound.   Geoffrey Stern  14:06 Fantastic. The truth is, and this will also come up in our discussion, that there are those who believe and I think the the most prominent proponents of this theory, were Martin Buber, and Franz Rosenzweig. And their current student who's a professor named Everett Fox, who believes that much of the Torah has to be listened to as much as read. And therefore it gives you a little bit more, I think, flexibility and wiggle room -  poetic license if you will, to make some of these connections. But even if, from a strict grammatical point of view, there are limitations. Then there's also the pun and I think that the biblical text and certainly Talmudic texts We're very sensitive to words that might have been different, but sounded alike that conjure up certain emotions and certain responses. So I think there's no question that the connection that you made Michael is is there at some level.   Adam Mintz  15:14 Yeah, very nice. And especially because it relates to Rosh Hashana and Yom Kippur with Unetana Tokef. It really is just right. So thank you so much, Michael.   Geoffrey Stern  15:23 So let's, let's move on a little bit. The title of today's episode, if you will, is the Aleph Beit Revolution. And the reason why it is a revolution is there are scholars...  the one I most recently read is somebody named Joshua Berman, who wrote a book Created Equal - How the Bible Broke with Ancient political thought, who believe that what happened when the Aleph Beit was created in Canaan was as revolutionary as the printing press when it was created in Europe. And we all know what happened when the (Guttenberg) printing press was created. within a very short time, not only did people for the first time get to read their Bible, because that was the first book that was written and popularized publicized. But they were people like Luther, who were able to get out a mimeograph machine, so to speak, and start posting things on the doors of the church. And all of a sudden, our whole revolution occurred within Christianity. And you could even argue maybe the Judeo-Christian tradition, because people were all of a sudden exposed to text in ways that they never were. And these scholars argue that when the Jews, the Israelites were in Canaan, they were surrounded by two empires who pretty much used cuneiform and  hieroglyphics. These are highly intricate ways of expressing whether it's numbers or events, or narratives or stories, using pictures, and the vocabulary was so large, that only the professional scribes could, could master it. So it was something that was never given to the general public. And even when they had, like the Gilgamesh epic, or Homer and Euripides, these were things that were written on stele on stone, they were hidden within the temple, even during the New Year ceremony that we discussed before called Akitu in Babylon. It was literally the king who read these things in private in the Holy of Holies, if you will, and what these scholars are saying about the alphabet, which has 22 symbols, the word that we use for the alphabet in Hebrew is "otiot". And those of you who are sensitive to the Hebrew knows the power of the word "Ot", it is a symbol, but from those symbols, you can ultimately put together any sort of concept. And all of a sudden, the written words of the Torah, were now publicly available to the congregation. And notice here it says, men, women and children who are here and who are not here, it was literally a revolution. As big as the revolution we discussed in prior weeks, where God says, You have no other kings besides me, I'm your only King. You don't worship anybody else here too, you get your information directly from the source, and you can interact with that information. And this was an amazing revolution that is on par with anything else that came out of Canaan and the ancient Israelites and included with Hebrew was Akkadian and Ugaritic, and Phoenician and actually, the Greeks got the 22 letter alphabet, from the Phoenicians, they've said it themselves. When we talk about the Delta virus, we have alpha, beta, delta, there are no words like that in Greek, those are words that come from the Aleph Beit gimel dalet, dalet, is delta, Aleph is alpha. As we approach the new year. This is revolutionary with a capital R.   Adam Mintz  19:56 Yes, I mean, I'm not an expert in alphabet, but yeah, this is all All fascinating material fascinating.   Geoffrey Stern  20:02 And it puts into a totally different perspective, this concept of the public reading of the text.  We think read, you need someone who is literate, who can literally read. But in the Torah, the word that we use is "Li'Kro". And "Li'kro" is similar to what I was saying before, when I talked about Buber and Rosenzweig, it equally applies to reading as it applies to listening or hearing...  to calling out. And so really, I think that the this image of the Torah ending, and it's saying that every seven years, and by extension, every seven days, the Torah is to be read in a vernacular, which literally means a people's language, and can be discussed, really ties into so much that we've been talking about on Madlik in terms of the ability for man to own and introduce and interact with our holy texts.   Adam Mintz  21:19 Michael, You actually began this conversation? With your discussion of the word to my mind? Do you have any thoughts on this?   Michael Posnik  21:30 Just a few come up, I've had the good fortune to be studying Nehemiah. And there, when it's described, when Israel read the Torah, it was read in four different ways. It was read exactly as the text presents it. And then there was someone who did the vernacular so that people could understand that if they didn't know the Hebrew, and then there were two other ways, which are not quite clear what's meant. And on Rosh Hashanna I attended a service of the New Shul, which was outdoors, a couple 100 people in a park in Brooklyn, and, and the Torah was read was held up by two gentlemen, and a 13, or 14 year old girl layned (chanted). And then she layned a couple of pesukim (verses). And then a man, a man with a beautiful voice sang the translation of those pesukim And then Frank London, the trumpeter played the emotional life. On his trumpet. It was very, very, very powerful. So it goes out to the mind, it goes out to the heart, it goes out to the body in the sense that if you listen to it, you might act differently, which would be a great benefit for all of us.   Adam Mintz  22:55 Hey, Geoffrey, that's amazing, because that's really what you said. And that is the experience of reading is actually much deeper than the way we understand reading. But it's about listening. Reading and speaking is where you didn't even discuss the fact that reading is music. And Geoffrey we can actually talk about the fact that the Torah is read in a special tune. And actually on Rosh Hashanah and Yom Kippur that tune is a little different reflective of a more somber kind of Rosh Hashannah and Yom Kippur spirit. I mean, it's extremely striking; the tune for the Torah reading. On Rosha Hashannah and Yom Kippur at least to me is one of the highlights of Rosh Hashanna and Yom Kipper.   Geoffrey Stern  23:40 Absolutely I have to echo what you said, Michael, I went to an African American synagogue in Chicago outside of Chicago. I believe the rabbi's name is Rabbi Capers C. Funnye Jr. (an African-American rabbi, who leads the 200-member Beth Shalom B'nai Zaken Ethiopian Hebrew Congregation of Chicago, Illinois) He's literally a cousin of Michelle Obama. And they read the Torah exactly as you describe. And it's exactly as the Talmud describes it, it was with a "Mitargaminan" with a translator. So the person would read the verses "Bereshit Barah Elohim et aha Shamayim ve'et HaAretz"  And in the same chant, someone would say, "In the beginning, God created the heavens in the earth." And it was such a moving experience because we forget so many times when we read from the Torah publicly, what an empowering spiritual, and I would say, revolutionary, democratizing thing that we are doing in terms of "you need to understand this". This is not something that's hidden. This is not something that we don't want you to understand. We want you to ask every question and to provide your novel explanation. And there's the music, you're absolutely right, you can approach it on every different level.   Michael Posnik  24:56 What you said before, about reading is also listening And the question is for each of us, what are we listening to? While that's going on. What are we hearing? And how deeply does the listening go? In in real terms, what are we actually hearing? or listening to? When we hear the words of the Torah? This is a real question, I think for all of us, and not just the Torah, the davening (praying)  all of it, what are we really, really listening to? What are those words? Really? How deep do those words go? Because they come from a deep place. Do we hear it? how deeply do we go?   Geoffrey Stern  25:42 I totally agree. The only thing that I would add and I want to pick up on Rabbi Adam's earlier comment about the Vilna Gaon saying that when Joshua wrote the last eight verses of the Torah that describe Moses death, Moses had actually scrambled it, Joshua put out the letters, and had the letters combined. And for those of you who know, Hasidic stories, about the High Holidays, you probably have all heard one version or another of the beautiful story.  It's the last service on the holiest day of the year of Yom Kippur. And the name of the service is Ne'ilah, because the gates of prayer are about to close. And everybody is thirsty and hungry, and waiting for those gates to close, and for the shofar to be sounded so they can all go home and eat. And there is the great Hasidic rabbi, whether it's the Ba'al Shem Tov or the Maggid of Mezrich, who knows who is standing and waiting and waiting, and the stars come out, and the sun goes down, and he's waiting, and he's waiting. And finally, 20 minutes after he should have closed the ark, he closes it. And all of the students come and the people say what happened. And he said, there was a little peasant boy in the back, and the peasant boy had never gone to a Cheder, never gone into Hebrew school, never learned anything except the Aleph bet. And all he was doing was repeating over the letters of the alphabet of the Aleph Bet, and saying, God, you put them together into the prayer, and the Ba'al Shem Tov said, we've been here for 24 hours, we've been here for 10 days, we've been here for the whole month of Ellul, and we haven't been able to break through the gates of prayer, and the purity and the intensity of this child's repeating over the Aleph Beit (in the same way that Joshua repeated it over, according to the Vilna Gaon story) is what has opened up the gates of prayer. And I just have always been struck by that question, because yes, Michel, it is the depth of the message. But sometimes, it's just the sound of the letter possibly, or in this case, coming from my kind of research in the last few days. Maybe it's just the revolution of that alphabet, the fact that we all have the right and the ability to portray ourselves and to express ourselves. But I love that story. And I love the fact that yes, it's at every level.   Adam Mintz  28:33 I mean, that story captures really, what, what it means to to appreciate experience. I mean, here, Geoffrey, you're really jumping from reading to experiential. And I think that's probably what Buber meant. You need to experience the text, not just to read it.   Geoffrey Stern  28:54 Yeah, the prayer that we say that really comes to mind is the Ashamnu new prayer. It's the prayer where we confess all of our sins, it's only said on Yom Kippur, and it's in alphabetical order. And according to Buber, who you just mentioned, the reason why the Ba'al Shem Tov explained, is he says, if you're doing your sins, there's no end to it. So luckily, the alphabet has only these 22 letters. So we can we can end somewhere. But again, it just seems throughout the whole day, and I encourage all of you to pay attention to the machzor to the prayer book. There seems to be such an emphasis on the alphabetical acrostics, whether it's in the poems in the Piyuttim, or whether in the Ashamnu prayer, and there's something special there. There's something special about the alphabet and I'm not talking even on a mystical level, just that we revolutionized the world and we were part of that revolution, in giving every Jew and every human being the ability to decode the meaning of past generations and make their contribution into the future. And that's an awesome responsibility, but also an amazing capability that we have   Adam Mintz  30:19 Amazing. So how are we going to bring this back to, to the shmita? and to the Torah that was placed in front of the people. How did how does all this relate to that Geoffrey in our last minute?   Geoffrey Stern  30:33 Well, it just seems to me that the fact that this rule was brought up at the very end of the Torah, almost as the climax, shows how important it is the contribution of our tradition, that the Torah and the words that are written on it, are so so valued. Anybody who comes to a synagogue is so impressed by the fact that there are no images but the ark opens up and we worship our book, we are called the People of the Book. And that's our contribution that the value of the written word and the spoken word and the heard word and the transmission of that word. And the conversation is ultimately one of our most proudest and most awe inspiring contributions to the world. And to me, it's something that we have to rejoice in and also be obligated by   Adam Mintz  31:35 that's a beautiful thought Geoffrey, as we enter Yom Kippur, I want to wish everybody a Shabbat Shalom, thank you, Geoffrey, and g'mar Hatimah Tovah. Everybody should have an easy and meaningful fast and we look forward to next Friday. So on Yom Kippur, you can be looking forward to your Madlik class the following day, that we're going to be talking the parsha of Ha'Azinu next week. Shabbat Shalom, everybody.   Geoffrey Stern  31:58 Shabbat Shalom and an easy fast and a wonderful Shabbat to you all. Look forward to seeing you next week.

This episode begins with Doctor Juni outlining his work withpsychiatric criminal populations and his efforts exploring their personal perspective about theirbehavior. By in large ,most of these people realized that they were acting in a harmfulmanner that would yield negative consequences. Juni relates this to actions and decisions of world leaders,including the last two US presidents. To properly grasp why this phenomena persists ,Dr. Junipoints to two ingrained dynamics which originate in early child developmentduring a period where the child has little understanding of reality testing.The first is a tendency to feel omnipotent and being convinced that one isunable to do wrong. The second, in contrast, is a mode of self-flagellationwhich entails a conviction that one is “bad”– –a perspective which engenders aself a sense of futility and helplessness. Juni stresses that the latter isalways accompanied by a conviction that one “deserves” punishment, and thatthis holds true even in adults who are overtly atheist or do not subscribe toany particular system of right and wrong. The doctor stresses that it isimportant here to understand that the ego administers a number of ambivalentmotives which are contradictory to each other Taking a more behavioral stance, Rabbi Kivelevitz suggeststhat people may be motivated by the “comfortable old shoe“ phenomenon wherethey revert to behavior they are used to simply because they are familiar withit -- even if they know it is harmful. When pushed to formulate a strategy of what someone can doto counter such nonfunctional behavior patterns. Juni suggests that by simplyunderstanding that one has a number of beneficial and harmful contradictory dynamicswhich exist side-by-side -- – – that alone can give some people some masteryover unacceptable impulses. Kivelevitz presents a prospective espoused by my Maimonideswhich is consistent with Aristotelian philosophy, Franz Rosenzweig's approachto personality, and the teachings of Rabbi Eliyahu Dessler. The approachentails being aware of harmful instincts and coming up with strategies tooppose them consciously. Dr. Juni ventures to present his own personal perspective(not at all related to his professional perspective) that there is a specificmoral component (as posited by Kohlberg) which may well include inborntendencies towards good and evil ,possibly along the lines of Yetzer Tov andYetzer Harah (good and evil inclinations). Juni stresses that despite hisabsolute conviction about the truth of traditional Psychoanalytic Gospel ofunconscious repressed formative dynamics as the major determinants of adultbehavior, one need not rule out inborn moral components. Expanding on this ideain light of the approaching high holidays, Kivelevitz elaborates theunderstanding of the transcendental aspect of the soul which, according toJewish tradition, is accessible by human beings who seek to better themselves. Doctor Samuel Juni is one of the foremost research psychologists in the world today. He has published groundbreaking original research in seventy different peer reviewed journals, and is cited continuously with respect by colleagues and experts in the field who have built on his theories and observations. Samuel Juni studied in Yeshivas Chaim Berlin under Rav Yitzchack Hutner, and in Yeshiva University as a Talmid of Rav Joseph Dov Soloveitchick. Professor Juni is a prominent member of the Association of Orthodox Jewish Scientists, and has regularly presented addresses to captivated audiences. Associated with NYU since 1979, Juni has served as Director of MA and PhD programs, all the while heading teams engaged in important research. Professor Juni's scholarship on aberrant behavior across the cultural, ethnic, and religious spectrum is founded on psychometric methodology and based on a psycho-dynamic psychopathology perspective. He is arguably the preeminent expert in Differential Diagnostics, with each of his myriad studies entailing parallel efforts in theory construction and empirical data collection from normative and clinical populations. Professor Juni created and directed NYU's Graduate Program in Tel Aviv titled Cross-Cultural Group Dynamics in Stressful Environments. Based in Yerushalayim, he collaborates with Israeli academic and mental health specialists in the study of dissonant factors and tensions in the Arab-Israeli conflict and those within the Orthodox Jewish community, while exploring personality challenges of second-generation Holocaust survivors. Below is a partial list of the journals to which Professor Juni has contributed over 120 articles. Many are available on line Journal of Forensic Psychology Journal of Aggression, Maltreatment, and Trauma. International Review of Victimology The Journal of Nervous and Mental Disease International Forum of Psychoanalysis Journal of Personality Assessment Journal of Abnormal Psychology Journal of Psychoanalytic Anthropology Psychophysiology Psychology and Human Development Journal of Sex Research Journal of Psychology and Judaism Contemporary Family Therapy American Journal on Addictions Journal of Criminal Psychology Mental Health, Religion & Culture As Rosh Beis Medrash, Rabbi Avraham Kivelevitz serves as Rav and Posek for the morning minyan at IDT. Hundreds of listeners around the globe look forward to his weekly Shiur in Tshuvos and Poskim. Rav Kivelevitz is a Maggid Shiur for Dirshu International in Talmud and Halacha as well as a Dayan with the Beth Din of America. Please leave us a review or email us at ravkiv@gmail.com This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

This episode begins with Doctor Juni outlining his work withpsychiatric criminal populations and his efforts exploring their personal perspective about theirbehavior. By in large ,most of these people realized that they were acting in a harmfulmanner that would yield negative consequences. Juni relates this to actions and decisions of world leaders,including the last two US presidents. To properly grasp why this phenomena persists ,Dr. Junipoints to two ingrained dynamics which originate in early child developmentduring a period where the child has little understanding of reality testing.The first is a tendency to feel omnipotent and being convinced that one isunable to do wrong. The second, in contrast, is a mode of self-flagellationwhich entails a conviction that one is “bad”– –a perspective which engenders aself a sense of futility and helplessness. Juni stresses that the latter isalways accompanied by a conviction that one “deserves” punishment, and thatthis holds true even in adults who are overtly atheist or do not subscribe toany particular system of right and wrong. The doctor stresses that it isimportant here to understand that the ego administers a number of ambivalentmotives which are contradictory to each other Taking a more behavioral stance, Rabbi Kivelevitz suggeststhat people may be motivated by the “comfortable old shoe“ phenomenon wherethey revert to behavior they are used to simply because they are familiar withit -- even if they know it is harmful. When pushed to formulate a strategy of what someone can doto counter such nonfunctional behavior patterns. Juni suggests that by simplyunderstanding that one has a number of beneficial and harmful contradictory dynamicswhich exist side-by-side -- – – that alone can give some people some masteryover unacceptable impulses. Kivelevitz presents a prospective espoused by my Maimonideswhich is consistent with Aristotelian philosophy, Franz Rosenzweig's approachto personality, and the teachings of Rabbi Eliyahu Dessler. The approachentails being aware of harmful instincts and coming up with strategies tooppose them consciously. Dr. Juni ventures to present his own personal perspective(not at all related to his professional perspective) that there is a specificmoral component (as posited by Kohlberg) which may well include inborntendencies towards good and evil ,possibly along the lines of Yetzer Tov andYetzer Harah (good and evil inclinations). Juni stresses that despite hisabsolute conviction about the truth of traditional Psychoanalytic Gospel ofunconscious repressed formative dynamics as the major determinants of adultbehavior, one need not rule out inborn moral components. Expanding on this ideain light of the approaching high holidays, Kivelevitz elaborates theunderstanding of the transcendental aspect of the soul which, according toJewish tradition, is accessible by human beings who seek to better themselves. Doctor Samuel Juni is one of the foremost research psychologists in the world today. He has published groundbreaking original research in seventy different peer reviewed journals, and is cited continuously with respect by colleagues and experts in the field who have built on his theories and observations. Samuel Juni studied in Yeshivas Chaim Berlin under Rav Yitzchack Hutner, and in Yeshiva University as a Talmid of Rav Joseph Dov Soloveitchick. Professor Juni is a prominent member of the Association of Orthodox Jewish Scientists, and has regularly presented addresses to captivated audiences. Associated with NYU since 1979, Juni has served as Director of MA and PhD programs, all the while heading teams engaged in important research. Professor Juni's scholarship on aberrant behavior across the cultural, ethnic, and religious spectrum is founded on psychometric methodology and based on a psycho-dynamic psychopathology perspective. He is arguably the preeminent expert in Differential Diagnostics, with each of his myriad studies entailing parallel efforts in theory construction and empirical data collection from normative and clinical populations. Professor Juni created and directed NYU's Graduate Program in Tel Aviv titled Cross-Cultural Group Dynamics in Stressful Environments. Based in Yerushalayim, he collaborates with Israeli academic and mental health specialists in the study of dissonant factors and tensions in the Arab-Israeli conflict and those within the Orthodox Jewish community, while exploring personality challenges of second-generation Holocaust survivors. Below is a partial list of the journals to which Professor Juni has contributed over 120 articles. Many are available on line Journal of Forensic Psychology Journal of Aggression, Maltreatment, and Trauma. International Review of Victimology The Journal of Nervous and Mental Disease International Forum of Psychoanalysis Journal of Personality Assessment Journal of Abnormal Psychology Journal of Psychoanalytic Anthropology Psychophysiology Psychology and Human Development Journal of Sex Research Journal of Psychology and Judaism Contemporary Family Therapy American Journal on Addictions Journal of Criminal Psychology Mental Health, Religion & Culture As Rosh Beis Medrash, Rabbi Avraham Kivelevitz serves as Rav and Posek for the morning minyan at IDT. Hundreds of listeners around the globe look forward to his weekly Shiur in Tshuvos and Poskim. Rav Kivelevitz is a Maggid Shiur for Dirshu International in Talmud and Halacha as well as a Dayan with the Beth Din of America. Please leave us a review or email us at ravkiv@gmail.com

Marty Solomon and Brent Billings are joined by special guest Dr. Jennifer Rosner, Affiliate Assistant Professor of Systematic Theology at Fuller Theological Seminary. She also holds academic posts at The King's University, Azusa Pacific University, and the Messianic Jewish Theological Institute. Her passion is to explore the relationship with Judaism and Christianity, and she spent time living in Jerusalem with her husband, Yonah, before returning to the States. They have two children.Jen Rosner's WebsiteKeely Boeving, Literary Agent and Freelance EditorAt the Foot of the Mountain by Joshua M. Lessard and Jennifer M. RosnerThe Torah and the Spirit (Part 1) with Jen Rosner and Josh LessardThe God of Israel and Christian Theology by R. Kendall SoulenUnderstanding the Jewish Roots of Christianity by Gerald McDermottHealing the Schism by Jennifer M. RosnerKarl Barth — WikipediaChurch Dogmatics by Karl BarthFranz Rosenzweig — WikipediaJen Rosner on Twitter Special Guest: Jen Rosner.

You may think that Christianity and Judaism have gone their separate ways; that they have nothing to do with each other. But this is not necessarily the case. On this episode, Dr. Jennifer Rosner, author of Healing the Schism: Karl Barth, Franz Rosenzweig, and the New Jewish-Christian Encounter, joins Matt and Alastair to talk about how Christianity and Judaism should relate to one another. Full show notes at www.MereFidelity.com.

4:00 PM to 4:10 PM **The Top 4 at 4** 4:10 PM to 4:25 PM When Making Others Happy Is Making You Miserable: How to Break the Pattern of People Pleasing and Confidently Live Your Life (new book) ... GUEST Karen Ehman ... Best-selling author and recovering people pleaser 4:25 PM to 4:35 PM **1st apartment? 5 tips to make it Instagram-worthy (WSJ)** 4:35 PM to 4:50 PM Amen to Action ... GUEST Lee Kricher ... President, Pittsburgh Leadership Foundation 4:50 PM to 5:00 PM **Celeb bdays: Robert Redford and Roberto Clemente … + … Late Night anticipates the 3rd shot (NYT)** 5:00 PM to 5:10 PM **Pgh is 3rd best 15- minute city in America (NextPgh)** 5:10 PM to 5:25 PM **The mental health benefits of spiritual thinking … + … how mindfulness can make you selfish (BBC)** 5:25 PM to 5:35 PM **Does this make Sense? ** 5:35 PM to 5:50 PM Healing the Schism: Karl Barth, Franz Rosenzweig, and the New Jewish-Christian Encounter … GUEST Jen Rosner … affiliate assistant professor of systematic theology at Fuller Theological Seminary in Pasadena, CA 5:50 PM to 6:00 PM **National Fajita Day … Pandemic pushed people to buy groceries Online.See omnystudio.com/listener for privacy information.

4:00 PM to 4:10 PM **The Top 4 at 4** 4:10 PM to 4:25 PM When Making Others Happy Is Making You Miserable: How to Break the Pattern of People Pleasing and Confidently Live Your Life (new book) ... GUEST Karen Ehman ... Best-selling author and recovering people pleaser 4:25 PM to 4:35 PM **1st apartment? 5 tips to make it Instagram-worthy (WSJ)** 4:35 PM to 4:50 PM Amen to Action ... GUEST Lee Kricher ... President, Pittsburgh Leadership Foundation 4:50 PM to 5:00 PM **Celeb bdays: Robert Redford and Roberto Clemente … + … Late Night anticipates the 3rd shot (NYT)** 5:00 PM to 5:10 PM **Pgh is 3rd best 15- minute city in America (NextPgh)** 5:10 PM to 5:25 PM **The mental health benefits of spiritual thinking … + … how mindfulness can make you selfish (BBC)** 5:25 PM to 5:35 PM **Does this make Sense? ** 5:35 PM to 5:50 PM Healing the Schism: Karl Barth, Franz Rosenzweig, and the New Jewish-Christian Encounter … GUEST Jen Rosner … affiliate assistant professor of systematic theology at Fuller Theological Seminary in Pasadena, CA 5:50 PM to 6:00 PM **National Fajita Day … Pandemic pushed people to buy groceries Online.See omnystudio.com/listener for privacy information.

Sonia Goldblum est Maîtresse de conférences en histoire des idées allemandes à l'Université de Haute-Alsace Spécialiste de la culture juive en Allemagne au XXème siècle. En 2011, elle a soutenu une thèse à l'Université de Strasbourg sur le dialogue amoureux et le dialogue religieux dans la correspondance de Franz Rosenzweig (publiée chez Hermann en 2014). Elle a également traduit et édité un choix de lettres issues de la correspondance de F. Rosenzweig et de Martin Buber. Elle travaille actuellement sur les débats nés après la Seconde Guerre mondiale concernant l'existence et la nature d'une identité judéo-allemande avant 1933 et sur ce qu'on appelle ici ou là, la « symbiose judéo-allemande ». Elle présente ici la série SHTISEL, série israélienne disponible sur NETFLIX. Elle décrit ensuite l'intrigue et présente le personnages, puis analyse la communauté Haredi, une communauté juive orthodoxe au coeur de la série. Elle s'attarde sur la figure d'Akhiva Shtisel, artiste, qui permet de présenter toutes les contradictions que l'on retrouve entre la communauté et ses membres. Elle termine enfin par la réception de la série en Israël mais aussi à l'étranger. Plus d'infos sur https://www.histoireenseries.com

Die Schöpfungsgeschichte lotet eine Menge Geheimnisse aus. Am „Morgen des fünften Tages“ stehen wir vor dem größten: dem Geheimnis des Lebens. Unser Pastor Sebastian Rink nimmt uns mit hinein. Diese Folge gehört zur Serie „Noch eine Geschichte von Mensch und Leben“ zu Genesis 1–11. Die Übersetzung stammt von Martin Buber und Franz Rosenzweig (bibel.github.io/BuberRosenzweig/). Die Musik während der Lesung kommt von www.musicfox.com (hat leider nicht ganz geklappt …).

Wir schauen an den Anfang, was gar nicht so leicht ist, weil wir nicht mehr im Anfang leben. Die ersten vier Schöpfungstage nehmen uns – passend zu Erntedank – mit hinein in die Erschaffung der Lebensbedingungen. Ein bunter Strauß an Entdeckungen zu Genesis 1,1–19, die unser Pastor Sebastian Rink uns mitgebracht hat. Diese Folge gehört zur Serie „Noch eine Geschichte von Mensch und Leben“ zu Genesis 1–11. Die Übersetzung stammt von Martin Buber und Franz Rosenzweig (bibel.github.io/BuberRosenzweig/). Die Musik während der Lesung kommt von www.musicfox.com (hat leider nicht ganz geklappt …).

Jonathan Wolf, a Jewish educator and activist based in Evanston, IL, reflects on the life and legacy of his father, Rabbi Arnold Jacob Wolf, of blessed memory, in an extended My Teacher Podcast Father's Day edition.  Additional Resources: The Prophetic Voice of Rabbi AJ Wolf--Civil Rights, Study Guide compiled by Rabbi Ed BernsteinThe Prophetic Voice of Rabbi AJ Wolf--Zionism, Study Guide compiled by Rabbi Ed BernsteinNew York Times Obituary for AJ WolfRabbi Wolf recalls Dr. Martin Luther King's visit to Solel (This clip of an interview from circa 1996 is the only piece of this interview that can be found on YouTube as of publication of this podcast. Rabbi Ed Bernstein is seeking footage of this entire interview and information about its filming. Please contact Rabbi Bernstein at myteacherpodcast@gmail.com if you have any information.) Here's an article about Solel's commemoration of the 50th anniversary of Dr. King's address at the congregation on June 30, 1966, during a year in which Dr. King resided in Chicago to advocate for fair housing. Rabbi AJ Wolf calls for Israeli-Palestinian Peace, filmed shortly before his death December 23, 2008. "My Neighbor, Barack" Additional Suggested Reading:Wolf, Jonathan, Ed., Unfinished Rabbi: Selected Writings of Arnold Jacob Wolf (Chicago: Ivan R. Dee, 1998). Glossary of Hebrew/Jewish terms, acronyms and organizations in podcast:CLAL (Jewish Center for Learning and Leadership, promoting pluralism and cooperation among Jewish denominations)New CAJE (Coalition for the Advancement in Jewish Education)Kibitz: Speak informally; chatHUC: Hebrew Union College, Reform Judaism's rabbinic seminary. Rabbi Wolf was ordained at HUC's first—and at that time only—campus in Cincinnati. HUC now has additional campuses in New York, Los Angeles and Jerusalem.Lashon Hara—literally, an “evil tongue,” refers to gossip and slander.Sh'ma: A Journal of Jewish Ideas For questions and comments, email Rabbi Ed Bernstein at myteacherpodcast@gmail.com. Follow the My Teacher Podcast on social media: Twitter: @PodcastTeachFacebookInstagram

In Deutschland tobte in den vergangenen Wochen eine heftige Debatte um den afrikanischen Intellektuellen Achille Mbembe und seine Äusserungen zu Israel. Der Basler Historiker und…

Leopoldo Sandonà, Ugo Morelli, Piero Coda, Leonardo Becchetti"Dialogo dunque sono"Come prendersi insieme cura del mondoCittà Nuova Editricewww.cittanuova.itDi fronte a un clima sociale spesso intollerante e aggressivo nei confronti della diversità culturale, religiosa, ideologica e politica, il testo offre un percorso tra psicologia, teologia ed economia di ripensamento e valorizzazione della natura eminentemente dialogica della vita umana. In questa prospettiva gli autori evidenziano la forza creativa e innovativa del dialogo, mostrano le sue straordinarie potenzialità, la sua attualità e capacità di rispondere alle domande del presente, la strada che esso apre affinché emergano obiettivi comuni, nelle rispettive tradizioni e differenze, tesi non alla divisione ma all'unità.Piero Coda è preside dell'Istituto Universitario Sophia (Incisa in Val d'Arno, Firenze) dove insegna teologia sistematica. Laureato in filosofia e teologia, è stato professore ordinario presso la Pontificia Università Lateranense di Roma. È membro dell'Associazione Teologica Italiana e della Pontificia Accademia di Teologia, Consultore del Pontificio Consiglio per la promozione dell'Unità dei Cristiani e del Pontificio Consiglio dei Laici. Autore di numerose pubblicazioni in lingua italiana e straniera.Ugo Morelli insegna Psicologia del lavoro e delle organizzazioni all'Università degli Studi di Bergamo; è presidente di Polemos, Scuola di ricerca e formazione sui conflitti (www.polemos.it); è presidente del comitato scientifico del World Natural Heritage Management Master di Unesco, insegnando Psicologia delle creatività e dell'innovazione. È responsabile scientifico e docente nell'area della formazione direzionale di Formazione Lavoro, società per la formazione della Cooperazione Trentina. Le sue ultime pubblicazioni sono: Conflitto. Identità, interessi, culture, Meltemi, Roma 2006; Incertezza e organizzazione. Scienze cognitive e crisi della retorica manageriale, Raffaello Cortina Editore, Milano 2009; Mente e bellezza. Arte, creatività e innovazione, Umberto Allemandi & C, Torino 2010; Mente e paesaggio. Una teoria della vivibilità, Bollati Boringhieri, Torino 2011; Il codice materno del potere (con Luca Mori), ETS, Pisa 2013; Contro l'indifferenza. Possibilità creative, conformismo, saturazione, Raffaello Cortina Editore, Milano 2013; La mano. Arto, arte, artefatti, Codice edizioni, Torino 2013; Paesaggio lingua madre (con Gianluca Cepollaro, Chiara Brambilla, Luca Mori), Erikson, Trento 2014; Erba cedra e segreti amori, Zandonai, Rovereto 2014. (www.ugomorelli.eu)Leopoldo Sandonà è docente di filosofia presso l'ISSR di Vicenza, la Facoltà teologica del triveneto, è responsabile del programma del Festival biblico e presidente del Comitato etico per la pratica clinica dell'Ulss7-Regione Veneto. I suoi interessi di ricerca si concentrano in ambito etico-antropologico nell'intreccio tra filosofia e teologia. Ha pubblicato "Fidarsi dell'esperienza. L'opera di Franz Rosenzweig come evento della rivelazione" (Marcianum 2010); "Quale bioetica? Le domande sulla vita e la civiltà della tecnica" (Marcianum 2010); "Integrarsi. Uno sguardo antropologico sul tempo presente" (Meudon 2012); "Sergio Quinzio" (Lateran university press 2014) e curato "La struttura dei legami" (La Scuola 2010).Leonardo Becchetti è un economista italiano. Dal 2006 è professore ordinario di Economia politica presso l'Università di Roma Tor Vergata.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.it

Rav Schwartz and Yishai Mevorach have a personal conversation about the teachings of Franz Rosenzweig. Yishai Mevorach is a spiritual teacher and author about Jewish theology. He recently published a trilogy of books through Resling Publishing House. The first book was, “Theology of Absence: On Faith after Chaos” (2016), the second book “The Jew of the Edge: Towards Inextricable Theology” (2018), and the third book “The Ark: A Return of the Final Repressed Fantasy” (2019). Yishai was a student of Rav Shagar and has edited several books of Rav Shagar.  Rav Schwartz is the Cofounder and Dean of the Society of Independent Spirituality, as well as the author of The Spiritual Revolution of Rav Kook. Rav Schwartz lives in Jerusalem and teaches in midrashot and yeshivot throughout the city. ➖Yishai Mevorach➖ For his books: https://www.resling.co.il/author.asp?author_id=730 Recordings of his classes: https://m.youtube.com/user/hamamarot   ➖Follow us on Facebook ➖ Facebook.com/SpiritualRevolutionofRavKook Facebook.com/IndependentSpirituality  

¿Todos los filósofos que son judíos hacen “filosofía judía”? ¿Cuáles son los principales temas que serán abordados en el pensamiento judío en la modernidad? Nuevamente junto al Dr. Emmanuel Taub, experto en filosofía judía, seguimos conociendo grandes pensadores judíos y sus aportes fundamentales al desarrollo de la filosofía judía. Retomamos al paradigmático y polémico Baruj Spinoza para luego hablar del padre de la filosofía judía moderna del iluminismo, Moses Mendelssohn. También hablaremos de Hermann Cohen, Franz Rosenzweig, Martin Buber, Gershom Scholem y Hannah Arendt. Youtube: https://www.youtube.com/pielef Apple Podcast: https://apple.co/2McoMOo Spotify: https://spoti.fi/2MdHNQn Android Google Play: http://bit.ly/2MaGhhW Instagram: https://www.instagram.com/urielromano/ Twitter: https://twitter.com/urielromano/ Facebook: https://www.facebook.com/uriel.romano Website: https://urielromano.com/ Comentarios & Sugerencias: urielromano@gmail.com

Jakten på evigt liv är gammal. Under 1900-talet har idén fått nya former både med hjälp av teknik och genom nya sätt att betrakta världen. Dan Jönsson ser en poäng i att hålla liv i evigheten. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna. På morgnarna när jag står framför badrumsspegeln och begrundar de djupnande vikarna i hårfästet faller min blick på en liten medicinflaska jag köpte en gång för många år sedan i en butik på Brick Lane i Londons East End. Flaskan innehåller något som heter Blessed Seed Oil, en hemlig mixtur som sägs hjälpa mot allt från impotens och håravfall till reumatism och ögonsjukdomar. Enligt någon guru som citeras på förpackningen innehåller Blessed Seed ett botemedel mot alla sjukdomar, utom döden. Det låter förstås livsfarligt; ändå är det för det där citatet som flaskan har fått stå kvar på hyllan. Trots allt skänker den lite hopp i förgängligheten, hoppet om att även döden faktiskt är en sjukdom bland andra, även om vi till dags dato inte har hittat någon bot för den. En revolution var knappast värd sitt namn om den inte också ville spränga gränserna i tid och rum. Men vad vore den mänskliga civilisationen om vi inte åtminstone försökte? Den 7 april 1928 dog den sovjetiske forskaren och revolutionären Alexander Bogdanov i sitt laboratorium i Moskva. Dödsorsaken lär ha varit blodförgiftning, eller möjligen malaria. Bogdanov var en av den ryska revolutionens veteraner, han hade varit med när bolsjevikpartiet grundades och efter revolutionen ledde han den kommunistiska kultur- och propagandaorganisationen Proletkult. Men han var också besatt av tanken att partiets stora uppgift, när kapitalismen väl var avskaffad, var att övervinna döden. Hans idé var egentligen ganska enkel: med hjälp av regelbundna blodtransfusioner kunde man hjälpa kroppen att bromsa åldrandet och på så vis skjuta döden på en oviss framtid. I sitt Institut för Blodtransfusioner utförde Bogdanov under några år på tjugotalet en serie experiment, som alltså fick ett fatalt slut när han av misstag råkade byta blod med en malariasjuk patient. Den här historien är nästan glömd idag, men faktum är att i den ryska revolutionens tankegods var sådana här spekulationer inte oviktiga. Ursprunget finns hos författaren Nikolaj Fjodorov, som i några uppmärksammade skrifter i slutet av artonhundratalet proklamerade en rörelse han kallade kosmismen, vars program gick ut på att mänsklighetens uppgift var att göra sig till herre över tid och rum mer konkret verka för odödlighet och de dödas uppståndelse samt kolonisera rymden. Fjodorov själv var långtifrån någon revolutionär, ändå tog många revolutionärer till sig hans idéer och utvecklade dem under namnet biokosmism som en logisk förlängning av det egna emancipationsprojektet. En revolution var knappast värd sitt namn om den inte också ville spränga gränserna i tid och rum. Avskaffandet av döden sågs inte minst som en fråga om upprättelse för dem som fallit offer för historiens tyranner; en befrielse som bara omfattade de levande var helt enkelt inte rättvis. Från att i årtusenden ha förankrats i det religiösa blev alltså drömmen om ett evigt liv till ett vetenskapligt och politiskt projekt. Liksom de kosmiska fantasierna: det var biokosmisternas idéer som tände gnistan till det som med tiden blev det sovjetiska rymdprogrammet, och när raketforskningen tog sina första stapplande steg på tjugo- och trettiotalen var de ideologiska banden fortfarande starka. Konstantin Tsiolkovskij, som brukar anses som det sovjetiska rymdprogrammets fader, var starkt inspirerad av Fjodorov, och även om Alexander Bogdanovs död på laboratoriebänken blev slutet för de revolutionära odödlighetsdrömmarna, så överlevde de alltså på sätt och vis i sublimerad form. De sovjetiska rymdfärdernas betydelse som symboler för den djärva, himlastormande kommunismen är omöjlig att överskatta. Men det här betydde inte att idéerna om odödlighet hade tömt ut sin politiska kraft. Nästan samtidigt som i Ryssland, mellan de båda världskrigen, pågick bland tyska kristna intellektuella en intensiv debatt om evighet och odödlighet. Bakgrunden var i stort sett densamma som hos biokosmisterna: en religiös världsbild som i takt med den moderna rationalismens framväxt krympt ihop till en historisk horisont där evigheten helt enkelt inte fick plats längre. Framför allt Darwins evolutionsteori hade fått de eviga perspektiven att framstå som myter och vidskepelse, och i den samhällssyn som växte fram vid nittonhundratalets början sågs det istället som den centrala uppgiften att ägna kraft åt att förbättra förutsättningarna för livet här och nu, helst med vetenskapliga metoder; en ambition som den svenske statsvetaren Rudolf Kjellén redan 1916 kallade för biopolitik. I pilens ännu oanade riktning låg förstås den rasbiologiska forskningen och nazisternas eugenik. Mot den här utvecklingen protesterade teologer som Franz Rosenzweig och Karl Barth. Tvärt emot att som de ryska biokosmisterna se odödligheten som en del av ett rationalistiskt samhällsomstörtande projekt, där forskning och ny teknik spelade en avgörande roll för att spränga jordelivets gränser, så såg de modernitetens materialistiska livssyn som själva grundproblemet. För Rosenzweig och Barth kunde den mänskliga tillvaron inte begränsas till ett ändligt, historiskt och materiellt, perspektiv. Som teologen Mårten Björk formulerar det i sin avhandling Life Outside Life från 2018 sökte de sig bortom den förgängliga världen, mot dess utsida. Det var där, i föreställningarna om evighet och odödlighet de fann det enda perspektiv som kunde ge människans tillfälliga, historiska existens en mening. som individuellt projekt är risken snarare att evigheten skulle föda en varelse som är mer monster än människa Den politiska hållning som blev synlig från denna livets utsida handlade förstås inte ett dugg om att här på jorden förverkliga ett odödligt människosläkte och de dödas uppståndelse. Utan helt enkelt om hur man som människa bör leva, nämligen i ständig medvetenhet om döden och, särskilt hos Barth, i en strävan att undkomma den antagonistiska, nedbrytande kampen för överlevnad. Livet är mer än så, mer än död och dödande. Det är nog ingen överdrift att säga att Barth, Rosenzweig och andra tänkare i samma anda med sitt sätt att vända ryggen till en destruktiv historisk utveckling förebådade den civilisationskritik som ligger till grund för mycket av dagens gröna ekoideologi som ju på många sätt också den försöker hitta ett politiskt metaperspektiv, ett sätt att se på världen från andra sidan utvecklingens gränser, med andra ord från dess kosmiska utsida. Och visst är det så att politiken, i och med de senaste årens klimatlarm, mer och mer har fått en dragning åt den här sortens utsidesperspektiv? Helt logiskt, när man tänker på saken för handlar kanske inte det politiska i sig om att överskrida det individuella livets horisont, i både tid och rum? De ryska biokosmisterna, mitt i sina utspejsade fantasterier, hade förstått den saken, och vår tids stamcellsforskning kan ju på sätt och vis ses som ett historiskt eko av Alexander Bogdanovs blodtransfusionsexperiment. Om det är svårt att tänka sig något mer dystopiskt än de kryotekniska laboratorier som om några hundra år kommer att återuppväcka sina nerfrysta kunder till en förstörd planet, så kan jag ändå tänka mig att odödligheten rent politiskt vore en bra idé, just för att den skulle vidga perspektiven och befria oss från de småskurna drivkrafter som förstör vår värld. Rent politiskt, alltså för som individuellt projekt är risken snarare att evigheten skulle föda en varelse som är mer monster än människa. Odöd, snarare än odödlig. Då tappar jag nog hellre håret. Dan Jönsson, författare och kritiker Litteratur Mårten Björk: Life Outside Life: The Politics of Immortality, 1914-1945. Göteborgs universitet, 2018.

Professor Paul Mendes-Flohr, Professor Emeritus of Modern Jewish Thought at the Hebrew University of Jerusalem. He is currently the Dorothy Grant Mclear Professor of Jewish Intellectual History at the Divinity School of the University of Chicago, presents his lecture "Franz Rosenzweig: Herald of a Jewish Renaissance" for the Jewish Community Foundation (www.jcfphoenix.org/) ABOUT THIS SPEAKER: From the midst of assimilation and even thoughts of converting to Christianity, Franz Rosenzweig (1886-1929) affirmed Jewish religious practice and Torah-study as addressing an individual’s most urgent existential questions DONATE: bit.ly/1NmpbsP For more info, please visit: www.facebook.com/valleybeitmidrash/ www.facebook.com/Jewish-Community…60791413/?ref=ts twitter.com/VBMTorah www.facebook.com/RabbiShmulyYanklowitz/ Music: "They Say" by WowaMusik, a public domain track from the YouTube Audio Library.

The Tisha B’Av Syndrome[i] - Podcast notes 1. Humor “the Frenchman, the German and the Jew who are walking in the desert. They trudge in the heat for days, gasping for a drink. The Frenchman says: "I am hot, I am tired, and I am thirsty. I must have some French wine." The German pipes up: "I am hot, I am tired, and I am thirsty. I must have some German beer."  The Jew says: "Oy! Am I tired! Am I thirsty! I must have diabetes." Howard Jacobson's Booker-prize winning novel, The Finkler Question 2. Josephus[ii] Why the Almighty Caused Jerusalem and His Temple to be Destroyed - The burning of Jerusalem and its Temple in 70 CE/AD created a profound dilemma for faithful Jews of the time. Hadn't religious observance throughout the land reached new heights in the years preceding the war? Wasn't the revolt against Rome directly the result of zealous people vowing to have "no master except the Lord?" (Ant. 18.1.6  23). Then why did the Lord allow the Romans to crush the revolt and destroy his Temple? Josephus offered a variety of solutions to this problem. His overall goal was to defend the Jews against the accusation that their Lord had deserted them. A further goal, which he only hinted at, was to pave the way for approval by the Roman authorities, at some future time, for the rebuilding of the Temple. a. “I should not be wrong in saying that the capture of the city began with the assassination of Ananus [the High Priest by the Zealots]” b. “I cannot but think that it was because God had doomed this city to destruction, as a polluted city, and was resolved to purge his sanctuary by fire” c. “Certain of these robbers went up to the city, as if they were going to worship God, while they had daggers under their garments; and, by thus mingling themselves among the multitude, they slew Jonathan [the high priest]; and as this murder was never avenged, …..  And this seems to me to have been the reason why God, out of his hatred to these men's wickedness, rejected our city; and as for the Temple, he no longer esteemed it sufficiently pure for him to inhabit therein, but brought the Romans upon us, and threw a fire upon the city to purge it; and brought upon us, our wives, and children, slavery - as desirous to make us wiser by our calamities. d. The Slaughter of the Guards – by Zealots e. Oh most wretched city, what misery so great as this didst thou suffer from the Romans, when they came to purify thee from thy internal pollutions! For thou couldst be no longer a place fit for God, nor couldst thou longer survive, after thou hadst been a tomb for the bodies of thine own people, and hast made the Holy House itself a burying-place in this civil war of thine. Yet mayst thou again grow better, if perchance thou wilt hereafter appease the anger of that God who is the author of thy destruction. f. Jesus in 63CE cursed the Temple and foretold its destruction. (War 6.5.3 288-309) 3. Ruth Wisse “Is it not curious that the destruction of the Second Jewish Commonwealth came to be known from the perspective of a Jew determined to vindicate its destroyer? Josephus became an esteemed emissary to the Gentiles, the interpreter of the Jews to others as well as to themselves. Jews not only lost the war against Rome, but they supplied the historian who held them responsible for their downfall. By the middle of the sixteenth century, Josephus had been translated into every major western European language. Gentiles and Christians among whom the Jews resided learned from him that the Jews had deserved their ruin.” Ruth R. Wisse. Jews and Power Knopf Doubleday Publishing Group. 4. Israel Jacob Yuval “Jesus already prophesied the Destruction of Jerusalem: “For the days shall come upon you, when your enemies will cast up a bank about you and surround you, and hem you in on every side, and dash you to the ground, you and your children within you, and they will not leave one stone upon another in you; because you did not know the time of your visitation” (Luke 19:43-44). The Destruction is described as the vengeance of; God: “For these are days of vengeance, to fulfill all that is written” (Luke 21:22). From the fourth century on and throughout the Middle Ages, these verses were included in the pericope (the weekly reading from the Gospel) read at Mass on the eleventh Sunday after Pentecost, that is, during the week, of Tisha b’Av, thereby clearly paralleling the Jewish day of mourning for the Destruction of their Temple.” Two Nations in Your Womb: Perceptions of Jews and Christians in Late Antiquity and the Middle Ages by Israel Jacob Yuval, p.39 5. Anti-Zionists – exile as release Intellectuals: “Herman Cohen, the main spokesman for liberal Judaism in Germany in the early years of the twentieth century, held that Jews had been able to develop a universal ideal of messianic redemption because they had been freed of the burdens of a state. In his view, Jewish religion alone was the driving force of modern Jewish life, having become more ethically advanced because it was freed of nationalism and a state apparatus.”[iii] Similarly, Franz Rosenzweig writes that a return to Israel would embroil the Jews into a worldly history they should eschew. In his pre-Holocaust book ‘The Star of Redemption he expressed his belief that a return to Israel would embroil the Jews into a worldly history they should shun. He viewed Judaism as a “supra-historical entity” whose importance lies in the fact that it is not political but presents a “spiritual ideal” only. He saw the creation of a nation-state as a blow to the Jewish ideal of an apolitical spiritual life… 6. Pietists: If I forget you, O Jerusalem, let my right hand wither; let my tongue stick to my palate if I cease to think of you, if I do not keep Jerusalem in memory even at my happiest hour. Psalm 137 “Yet for all its rhetorical severity, Psalm 137 does not exhort Jews to take up arms on their own behalf. Assuming full moral responsibility for the violence that war requires, it calls on the Lord to avenge the Jews' defeat and on other nations to repay Babylon “in kind.” This reflects the historical record: It was the Persians, not the Jews, who defeated the Babylonians, and King Cyrus who allowed the Jews to return to Jerusalem and to rebuild their Temple, thereby inspiring Isaiah's reference to him as “the Lord's anointed,” the messenger of God's will. God's hand, not the soldiering of Israel, is credited with the Jews' political recovery, for had the Persians not prevailed and acted magnanimously, who knows how much longer it would have taken the Jews to return to their home?” (Ruth Wisse) R. Yossi ben R. Chanina: What are these Three Oaths? One, that Israel should not storm the wall [Rashi interprets: forcefully]. Two, the Holy One adjured Israel not to rebel against the nations of the world. Three, the Holy One adjured the nations that they would not oppress Israel too much. Babylonian Talmud, Ketuobot 111a[iv] 7. Yitz Greenberg – The Third Era of Judaism “Power corrupts, and absolute power corrupts absolutely, but absolute powerlessness corrupts the most.”[v] The destruction of the Second Temple and the extended exile caused an even greater crisis of faith. Some Jews despaired and gave up, some Jews (such as Christian Jews) concluded the covenant was finished, and left. The fundamental answer of the Jewish people was the rabbinic one. God had self-limited in order to call humanity to greater responsibility in the covenant. For the first time, in rabbinic literature, we get the term “partnership” between God and man. ….[vi]  In our lifetime, we are living through another major transformation of the covenant. The crisis of the greatest destruction of all time -- the Holocaust-- raises the question of the credibility of the covenant altogether, and whether God exists or cares…. In effect, the Jewish people has concluded that God has even further self-limited in order to call the human being – in this case, the Jews – to greater responsibility…  From the beginning~ of Jewish history the conflict of power and its limits, particularly the covenant, was a source of difficulty…. The Rabbis came to leadership in the second era of Jewish history.  In that era, exile and dispersion left the Jews relatively powerless in a world which was hostile.  The rabbinic tradition proceeded to develop a sort of ‘ethic of powerlessness’. This ranged from the assurance that God is with the people in exile and there is no need to revolt, to the conscious suppression of hostility.  In later centuries, the concept of the Jewish people doing its work through a sort of cosmic mysticism developed. Meticulous observance and the expanded list of observances would eventually evoke the messianic redeemer to come and restore life and faith to its wholeness.  …  The ethic of powerlessness is relatively pure ethically, because it is unchecked by the needs of power politics or daily political reality. That, too, became part of the Jeish ethic, side by side with a focus on passivity.  This period came to its tragic reduction ad absurdum in the catastrophic Jewish powerlessness of the Holocaust. …  The primary challenge of this era is the acquisition and exercise of power.  Costs of acquiring that power have been enormous, -- thousands of Israeli lives, tens of thousands of wounded, months of reserve duty and personal…. A moral army causes as few innocent casualties as possible, but it is impossible that it never cause innocent suffering…. 8. Rav Kook “All who mourn [the destruction of] Jerusalem will merit to see it in its joy.” (Ta’anit 30b) “There are some Jews for whom international recognition of the Jewish people’s right to its land fails to inspire joy. This is because the primary focus of their mourning is the spiritual destruction of Jerusalem and Eretz Yisrael. The bitter humiliation of the Land of Israel being subjected to foreign rule does not trouble them. But for those who always felt a deep sorrow, not only for the destruction of Jerusalem and the desolation of the Land, but for the absence of Jewish sovereignty in our land... the international declaration that the Land of Israel must return to the people of Israel is a source of joy. These individuals merit ‘to see Jerusalem in its joy. The nation’s jubilation over sparks of redemption will rebuild that which baseless crying destroyed.” “Baseless crying” — bechiyah shel chinam — refers to the spies sent by Moses who spoke against the Land of Israel, causing the people to despair and weep in vain. What is the tikun for this sin? How do we correct their cries of despair? We repair the sin of the spies, Rav Kook explained, with teshuvat ha-mishkal, with a good that counterbalances the evil. We must show excitement and joy as the Land of Israel is rebuilt, stone by stone.[vii] In messianic time Tisha B’av (and all other fast days related to the loss of Jewish sovereignty will become holidays. Thus saith the LORD of hosts: The fast of the fourth month (Seventeenth of Tammuz), and the fast of the fifth (9th of Av), and the fast of the seventh Fast of Gedaliah), and the fast of the tenth (10th of Tevet), shall be to the house of Judah joy and gladness, and cheerful seasons; therefore love ye truth and peace.    Zechariah 8:19 We know from Berl Katznelson. Leader of the Social Zionists until his death in 1944 who came in 1909 from Russia, that his party’s youth movement held celebratory campfires on Tisha B’Av. [viii] 9. May 2018 – Gaza – The parallel Universe of Israeli Liberals and non-Israeli Liberals FaceBook Post May 17, 2018 "Is there anyone on the political left who sees -- and has the courage to say -- that Israel is truly defending ourselves right now? Hating Israel is super cool, I know. Can I have someone, anyone on the left, speak out about Israel not killing for fun on the Gaza border right now? Or are the consequences too great for your lefty credentials? Dear Lord. This is a modern day blood libel. PS Stick to my particular question." Susan Silverman is a Reform Rabbi living in Israel.  She has been a vocal supporter of the African asylum seekers, Founding Director of Second Nurture which advocates adoption of children in need of a home, she is a supporter of Women of the Wall and an egalitarian prayer space… she also has a son in the IDF. Listen to the Promised Podcast discuss this post here: https://s3-us-west-1.amazonaws.com/patreon-posts/YI459NgAAByjq5VEIpDQbdr2oEKIk1VfMGy2Prd8lXr35Zq__Kxe2ELvaaIvvkXs.mp3 here is a link to her FB post and comments: https://www.facebook.com/susan.silverman.927/posts/10214732140511432 10. Josephus redux Last reason given by Josephus: It was ordained: “Now, although any one would lament the destruction of such a work as this was, since it was the most admirable of all the works that we have seen or heard of, both for its curious structure and its magnitude, and also for the glorious reputation it had for its holiness; yet might such a one comfort himself with this thought, that it was fate that decreed it so to be, which is inevitable, both as to living creatures and as to works and places also. However, one cannot but wonder at the accuracy of this period thereto relating; for the same month and day were not observed, as I said before, wherein the Holy House was burnt formerly by the Babylonians. [i] The term “Tisha B’Av Syndrome“ was coined by Isaac Herzog (leader of the Opposition and grandson of the 2nd Chief Rabbi of Israel) in 2015 when he accused Prime Minister Netanyahu of leading with a politics of fear and despair see: https://www.timesofisrael.com/herzog-netanyahu-suffering-from-tisha-bav-syndrome/ [ii] See: http://www.josephus.org/causeofDestruct.htm [iii] Wisse, Ruth R.. Jews and Power (Jewish Encounters Series) (Kindle Locations 138-143). Knopf Doubleday Publishing Group. Kindle Edition. [iv] See: https://en.wikipedia.org/wiki/Three_Oaths [v] See: http://jewishweek.timesofisrael.com/the-embattled-voice-of-modern-orthodoxy/ hear: http://www.judaismunbound.com/podcast/2018/1/4/judaism-unbound-episode-100-the-third-era-yitz-greenberg-2 [vi] Israel Jacob Yuval understands this “partnership” as a nefarious linkage between the suffering and martyrdom of the Jews forcing the hand of God to bring the redemption and associated retribution.  Cf. the last stanza of Maoz Tzur: Bare Your holy arm and hasten the final salvation, Avenge the vegenance of Your servants’ blood from the wicked nation… see Two Nations p106-7 [vii] (Adapted from Mo'adei HaRe’iyah, pp. 567-568) http://www.ravkooktorah.org/TISHA58.htm [viii] See: https://www.myjewishlearning.com/article/secular-zionism/

Der Begriff "Opfer" ist ähnlich mehrdeutig, wie "Gericht". Immer wieder wird dadurch das Missverständnis genährt, dass ein zorniger Gott besänftigt werden müsste. Franz Rosenzweig und Martin Buber betonen in ihrer Verdeutschung des Alten Testaments: Die hebräische Bedeutung hat nichts mit der allgemein religiösen Opfervorstellung zu tun. Als Übersetzung verwenden sie deswegen die Wortschöpfung "Darnahung". Damit soll zu Ausdruck gebracht werden, dass es um die Wiederherstellung einer zerbrochenen Beziehung geht.

Lost in Translation - Parsha Toldot Notes "Reading the Bible in translation is like kissing your new bride through a veil." famously quipped Haim Nachman Bialik. I would love to see this quote from Bialik as published or documented verbatim and in the original Hebrew. I'm suspicious that what I find attributed to Bialik as it may just be a translation or paraphrase: תרגום דומה לנשיקה מבעד לצעיף I’m sure that reading Bialik in translation is a similarly less-than sensual experience.  Did he say bride or girl, did he mean just a kiss or was he suggesting something more intimate and finally was it a veil or the proverbial sheet?  In any case, I do agree with Bialik that learning Torah can be like sex and in this regard it should not be practiced safely with an interfering translation… it should be done … in the original Hebrew. While we’re on the subject of kosher sex, let’s consider one of the best examples of lost-in-translation in the Bible. Genesis 26 sets the stage wherein Isaac fibs about his wife and tells Abimelech that Rebecca is his sister. 8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife. וַיְהִי, כִּי אָרְכוּ-לוֹ שָׁם הַיָּמִים, וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים, בְּעַד הַחַלּוֹן; וַיַּרְא, וְהִנֵּה יִצְחָק מְצַחֵק, אֵת, רִבְקָה אִשְׁתּוֹ. The Hebrew word that the text uses for “sporting” is metzahek which comes from the same Hebrew root as does Isaac’s name: listen: “Yitzhak metzahek”.  It is clear that the biblical writer, along with Isaac, was having some fun here. This is the only place[i] in the Bible that metzahek is used to imply sexual activity…. Unless, of course, we now re-read the texts associated with the original association of Yitzhak’s name with the laughter of Sarah and Abraham ….. and realize that his parents laughed at the thought of procreating a child…. (see Gen 17:17, 18:12,13 and 15 and 21:6).  So maybe Yitzchak’s “sporting” makes us realize that there was always sexual innuendo in the glee, gaiety, and amazement with a-touch-of-self-mockery that his parents, he and maybe we feel at the joy of sex. Hey.. It’s not me… it’s the Hebrew talking. The modern day scholar who focuses most closely on the original Hebrew sounds of the biblical text is Everett Fox, who has written a translation of the Torah following on the heels of Martin Buber and Franz Rosenzweig.  Fox takes the Bible, if not as an oral document, certainly as an aural one.  Fox believes that using echoes, allusions, and powerful inner structures of sound, the text of the Bible is often able to convey ideas in a manner that vocabulary alone cannot do.  Fox argues that virtually every major (usually male) character in Genesis has his name explained by a play on words many time hinting at an eventual fate or character trait. Let’s listen to the story of Jacob in Genesis 25:26 26 And after that came forth his brother, and his hand had hold on Esau's heel; and his name was called Jacob. And Isaac was threescore years old when she bore them. וְאַחֲרֵי-כֵן יָצָא אָחִיו, וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו, וַיִּקְרָא שְׁמוֹ, יַעֲקֹב; וְיִצְחָק בֶּן-שִׁשִּׁים שָׁנָה, בְּלֶדֶת אֹתָם The association of Jacob – Yaakov with a heel is strange.  Jacob is not the only mythical hero with a famous heel, but in Achilles case, he was the owner of the heel.  Jacob’s relationship with his brother’s heel is vicarious.  If the biblical author, let alone his parents, want to be flattering, they do a lousy job.   Jacob is to be known, at best, as a “hanger on”. Fox’s translation: "Heel-Holder" Even if we choose to think of Jacob as a bootstrapper, we can’t forget that he pulls himself up by a bootstrap attached to his brothers heal.  And let’s not forget that Esau’s heal, like Achilles, is his most vulnerable body part. Metaphorically, the heel[ii] is the exposed rear of an army (see Joshua 8:13 and Genesis 49:19).  When God curses the snake for tempting Eve, it is on the snake's metaphorical heel that man shall forever stamp (Genesis 3:15).  Attacking an enemy’s heel is an insult to both the attacker and the victim. Our unflattering association is echoed by Esau himself latter in the story.  After Jacob steals the birthright, Esau taunts (Genesis 27:36): And he said: 'Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing.' And he said: 'Hast thou not reserved a blessing for me?' וַיֹּאמֶר הֲכִי קָרָא שְׁמוֹ יַעֲקֹב, וַיַּעְקְבֵנִי זֶה פַעֲמַיִם--אֶת-בְּכֹרָתִי לָקָח, וְהִנֵּה עַתָּה לָקַח בִּרְכָתִי; וַיֹּאמַר, הֲלֹא-אָצַלְתָּ לִּי בְּרָכָה. Here Ekev-heel is used in the sense of “to throw one down, to trip one up, to supplant, to circumvent, to defraud.[iii]  Fox’s translation: "Heel-Sneak". Check out Jeremiah 9:3 Take ye heed every one of his neighbour, and trust ye not in any brother; for every brother acteth subtly, and every neighbour goeth about with slanders. אִישׁ מֵרֵעֵהוּ הִשָּׁמֵרוּ, וְעַל-כָּל-אָח אַל-תִּבְטָחוּ:  כִּי כָל-אָח עָקוֹב יַעְקֹב, וְכָל-רֵעַ רָכִיל יַהֲלֹךְ Jeremiah is pulling no punches, he uses “ekov Yaakov” the “heel of Jacob” as a synonym for acting subtly. What kind of parents would the biblical author have Isaac and Rebecca be?  Who gives a child such a name? Clearly, Jacob is in need of a name change… and in fact, this is what happens after he wrestles with the Angel at the River Jabbok (literally: wrestling river). There is nothing flattering that one can say about Yaakov’s name.  His name can only portend a change.  A change from a swindler, a scrapper, a kniver… someone who by choice or circumstance is forced to steal his blessings and eke out a living and a life.  Yaakov is the outsider, the Ghetto Jew, but his name portends another name, where he crosses the river into his homeland and can stand on his own feet and pull himself up from his own bootstraps ... attached to his own heel.  This is what hopefully lies ahead for him in his future name and this is what presumably is up for grabs in the blessing that he steals. So far in the text, you don’t have to listen to the Hebrew words of the text, you can look the words up in a dictionary or Biblical Lexicon… but when it comes to the patrimony and blessing that Jacob coveted… you have to listen: (Genesis 26: 3-5) 3 Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father; 4 and I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands; and by thy seed shall all the nations of the earth bless themselves; 5 because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.' גּוּר בָּאָרֶץ הַזֹּאת, וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ:  כִּי-לְךָ וּלְזַרְעֲךָ, אֶתֵּן אֶת-כָּל-הָאֲרָצֹת הָאֵל, וַהֲקִמֹתִי אֶת-הַשְּׁבֻעָה, אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ. וְהִרְבֵּיתִי אֶת-זַרְעֲךָ, כְּכוֹכְבֵי הַשָּׁמַיִם, וְנָתַתִּי לְזַרְעֲךָ, אֵת כָּל-הָאֲרָצֹת הָאֵל; וְהִתְבָּרְכוּ בְזַרְעֲךָ, כֹּל גּוֹיֵי הָאָרֶץ. עֵקֶב, אֲשֶׁר-שָׁמַע אַבְרָהָם בְּקֹלִי; וַיִּשְׁמֹר, מִשְׁמַרְתִּי, מִצְו‍ֹתַי, חֻקּוֹתַי וְתוֹרֹתָי. The word translated as “because” is our old friend “ekev”[iv]. Used in this fairly rare sense, it has the sense of “as a consequence, a gain, a reward, end”.  It is that which results from a long, tedious, painful, tortuous and circuitous journey. A pilgrimage full of blisters and maybe a touch of plantar fasciitis.  Esau, might have been, like Achilles, the golden boy and favorite son and Yaakov, the parasite, but Yaakov struggled with what little he had.  Esau may have been well heeled, but Yaakov had the fortitude and faith in a God of history to grab steadfastly for a better future[v].  He deserved the blessing… it had his name on it. Listening to the lyricism of the words in the original Hebrew and opening our ears to the playful and suggestive way the writer weaves one word; ekev into the narrative, we can do what Fox[vi] suggests we do; move explanation and commentary from the footnotes, back to the body of the text and in so doing.. we can finally… kiss the bride.  [i] See Strongs Biblical lexicon tsachaq H6711  Lexicon :: Strong's H6711 - tsachaq  [ii] See Strongs Biblical lexicon aqeb H6119  Lexicon :: Strong's H6119 - `aqeb  [iii] See Stongs Biblical Lexicon aqab  H6117  Lexicon :: Strong's H6117 - `aqab  [iv] See Strongs Biblical Lexicon 86118  Lexicon :: Strong's H6118 - `eqeb  [v] It is no surprise that this last sense of Ekev, came to represent the promise of the future and messianic times.  The bad times and trial preceding the coming of the messiah were referred to as the “footsteps [heel steps] of the messiah”  Sotah 49a-b R. ELIEZER THE GREAT SAYS: FROM THE DAY THE TEMPLE WAS DESTROYED, …. THERE WAS NONE TO ASK, NONE TO INQUIRE. UPON WHOM IS IT FOR US TO RELY? UPON OUR FATHER WHO IS IN HEAVEN. IN THE FOOTSTEPS OF THE MESSIAH   עקבות המשיח  INSOLENCE WILL INCREASE AND HONOUR DWINDLE;  …  THE GOVERNMENT WILL TURN TO HERESY  AND THERE WILL BE NONE [TO OFFER THEM] REPROOF; THE MEETING-PLACE [OF SCHOLARS] WILL BE USED FOR IMMORALITY; …. THE WISDOM OF THE LEARNED6  WILL DEGENERATE, FEARERS OF SIN WILL BE DESPISED, AND THE TRUTH WILL BE LACKING; YOUTHS WILL PUT OLD MEN TO SHAME, THE OLD WILL STAND UP IN THE PRESENCE OF THE YOUNG, A SON WILL REVILE HIS FATHER, A DAUGHTER WILL RISE AGAINST HER MOTHER, A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW, AND A MAN'S ENEMIES WILL BE THE MEMBERS OF HIS HOUSEHOLD;  THE FACE OF THE GENERATION WILL BE LIKE THE FACE OF A DOG,  A SON WILL NOT FEEL ASHAMED BEFORE HIS FATHER. SO UPON WHOM IS IT FOR US TO RELY? UPON OUR FATHER WHO IS IN HEAVEN. [vi] Although I must admit that Fox does not pick up on the ekev of the blessing, possibly because it does not appear directly in the blessing, but in the patrimony preceding and in the narrative.  I would argue that it is nonetheless intentionally placed in the literary piece.   Music lyrucs: http://www.hebrewsongs.com/song-eliezerbenyehuda.htm Zeh hab'chor, ekra lo Ben Yehuda, Itamar' Shemiyankut v'ad k'mila, Miyom bo'o bivrit mila   v'ad moto – K'ruta lo brit im ha'ivrit,   From the day of his entering the covenant   (brit-milah) until his death Will have a covenant, with Hebrew

This lecture compares Martin Buber's emphasis on mutuality in dialogue with Franz Rosenzweig and Emmanuel Levinas' philosophies of dialogue. While Rosenzweig and Levinas share much in common with Buber, they stress the fundamentally asymmetrical nature of our relation to others (we owe others something but they don't owe us anything) and to God (God commands us; we don't command God). We will explore the implications of these three philosophers' ideas for interreligious dialogue as well as their use of gendered language to make their claims.

Lehrhaus Judaica Senior Educator Rabbi Peretz Wolf-Prussan speaks about philosopher Martin Buber and his role in advancing transformative dialogue at the Lehrhaus started by Franz Rosenzweig in Germany in 1920.

Fred Rosenbaum, founding director of Lehrhaus Judaica and author of 7 books, speaks about philosopher/educator Franz Rosenzweig whose original school without walls inspired Fred to launch a similar school focused on dialogue in the SF Bay Area in 1974.

From her first book about the Jewish philosopher Franz Rosenzweig, Leora Batnitzky has been heralded as a rising star in contemporary Jewish thought and the philosophy of religion. Batnitzky, a professor of Jewish studies and chair of the Department of Religion at Princeton University,  joins host Jonathan Judaken to discuss the social construction of religion, the origins of Judaism, and her latest book, How Judaism Became a Religion: An Introduction to Modern Jewish Thought (Princeton University Press, 2011). This interview originally appeared on Counterpoint with Jonathan Judaken on WKNO-FM. Learn more about your ad choices. Visit megaphone.fm/adchoices

From her first book about the Jewish philosopher Franz Rosenzweig, Leora Batnitzky has been heralded as a rising star in contemporary Jewish thought and the philosophy of religion. Batnitzky, a professor of Jewish studies and chair of the Department of Religion at Princeton University,  joins host Jonathan Judaken to discuss the social construction of religion, the...

From her first book about the Jewish philosopher Franz Rosenzweig, Leora Batnitzky has been heralded as a rising star in contemporary Jewish thought and the philosophy of religion. Batnitzky, a professor of Jewish studies and chair of the Department of Religion at Princeton University,  joins host Jonathan Judaken to discuss the social construction of religion, the origins of Judaism, and her latest book, How Judaism Became a Religion: An Introduction to Modern Jewish Thought (Princeton University Press, 2011). This interview originally appeared on Counterpoint with Jonathan Judaken on WKNO-FM. Learn more about your ad choices. Visit megaphone.fm/adchoices

From her first book about the Jewish philosopher Franz Rosenzweig, Leora Batnitzky has been heralded as a rising star in contemporary Jewish thought and the philosophy of religion. Batnitzky, a professor of Jewish studies and chair of the Department of Religion at Princeton University,  joins host Jonathan Judaken to discuss the social construction of religion, the origins of Judaism, and her latest book, How Judaism Became a Religion: An Introduction to Modern Jewish Thought (Princeton University Press, 2011). This interview originally appeared on Counterpoint with Jonathan Judaken on WKNO-FM. Learn more about your ad choices. Visit megaphone.fm/adchoices

From her first book about the Jewish philosopher Franz Rosenzweig, Leora Batnitzky has been heralded as a rising star in contemporary Jewish thought and the philosophy of religion. Batnitzky, a professor of Jewish studies and chair of the Department of Religion at Princeton University,  joins host Jonathan Judaken to discuss the social construction of religion, the origins of Judaism, and her latest book, How Judaism Became a Religion: An Introduction to Modern Jewish Thought (Princeton University Press, 2011). This interview originally appeared on Counterpoint with Jonathan Judaken on WKNO-FM. Learn more about your ad choices. Visit megaphone.fm/adchoices

Im März 1913 erwarb die Königliche Bibliothek in Berlin bei einer Auktion einen Hegel-Autographen von der Firma Leo Liepmannssohn, die keine genauere Auskunft über die Herkunft des fragmentarischen Manuskripts geben konnte. (Es ist nur das letzte Blatt erhalten, welches mit dem Ende eines Satzes beginnt: »... eine Ethik.«). 1917 wurde der Text als das »älteste Systemprogramm des deutschen Idealismus« von Franz Rosenzweig herausgegeben, der, obgleich die Handschrift eindeutig von Hegel stammt, die Verfasserschaft Schelling zuschrieb. Fast zehn Jahre später wurde Hölderlin als Autor erwogen, was eine Debatte auslöste, die Anfang der 30er Jahre zu der landläufigen Meinung führte, daß Schelling zwar der Autor gewesen sei, Hölderlin jedoch entscheidende Gedanken beigesteuert habe; Hegel hingegen habe den Text nur abgeschrieben. Die nun bis heute nicht widerlegten Gründe dafür, daß doch Hegel der geistige Vater des Systemprogramms sei, wurden erst 1965 von Otto Pöggeler vorgetragen. Wer auch immer der Autor gewesen sein mag, das Systemprogramm verweist – wenn auch in jeweils anderer Hinsicht – auf die drei berühmten Tübinger Stiftler Hegel, Hölderlin und Schelling. So erwartet der heute von Tübinger Studenten als Podcast vorgestellte Text über 200 Jahre nach seiner Entstehung auf Hörer, denen die Frage noch etwas sagt: Wie muß eine Welt für ein moralisches Wesen beschaffen sein?