[NGFP-BookClub] Chapter 2 Q's

[David Arfa and Kim Erslev]

Dear Professor Elior,

 

I must start with appreciations once again.  For this course and your web
site.  To provide such an amazing library is a precious gift to many of us.


 

I find my head spinning contemplating the notion that infinite freedom is
found at the core of Judaism's religious heritage.  I've had the notion for
several years, however catching up to living from that understanding is
another thing.  The notion of not being Jewish enough is very strong.
Probably all the more so in Israel? 

  

It seems to me that we are experiencing a similar sages vs. priests debate
like in the closing years of the second temple.  And here we are with this
course, solidly in the modern day sages camp.  Versus, some segments of the
Orthodox community, acting as the ancient priests who wish to hold the keys
for defining what is Jewish.  Scholars are bringing non-canonical texts back
into our heritage.  And all the "false Messiahs" as well.  Surely, this is
not always well received.  I'm wondering how do you respond when challenged?


 

My other question is: I am wondering if the modern Yiddish appeal for
documentation of violence (for instance 1915 Ansky and Peretz found in
Roskies Anthology Literature of Destruction) and its influence on Emanuel
Ringlblum in Warsaw to create a vast, first hand documentation of the Shoah
(and was replicated in many cities),  can be connected to this history of
mystical literature born of catastrophe (or  resistance?).  This writing
being an act of utter resistance, keeping ground and center when all is in
turmoil around you.  I wonder if this modern work is connected in form (not
content) to our mystical library which seems to be born from the catastrophe
over and over again.  

 

And beyond the mystical texts, the Talmud itself born of destruction?  At
least the Mishnah coming after the destruction of the second temple.  How
about the Torah itself?  At least the public readings coming from the
destruction of the first temple.  

 

Does the act of writing, and the firm belief in the power of language, and
the history of mystical and normative (Lamentations, Jeremiah, Ezekial.)
response to catastrophe help create the possibility for the Yiddish writers
to even imagine such projects of documentation?  

 

Does this make Sefer Yetzira the blueprint of blueprints? The Ur text so to
speak?  A text that specifically shares the numinous meaning of language- Of
the six principles, most seem to have been articulated after Sefer Yetzira.
(I noticed a Bialik footnote that might explore this topic).  Making all the
rest possible?  How do you think the tradition would have been different
without Sefer Yetzira?  Would the idea of infinite freedom have developed?

 

If it is fair to say that:

1.  These mystical ideas on the power of language (providing a sense of
groundedness, centeredness and encouragement to write) and 

2.  Self assured (arrogant? Stiff necked?) act of writing our ideas down,
have been our response to disintegration and "the sword",

 then clearly, the pen is mightier than the sword.  

And I bet all of us can testify to this mystical idea on the numinous power
of language with stories of how books have actually saved our lives.

 

Until next time,

 

David Arfa

 

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