By Elliot R. Wolfson
This hugely unique, provocative, and poetic paintings explores the nexus of time, fact, and demise within the symbolic global of medieval kabbalah. Demonstrating that the ancient and theoretical dating among kabbalah and western philosophy is much extra intimate and large than any earlier pupil has ever advised, Elliot R. Wolfson attracts a unprecedented diversity of thinkers equivalent to Frederic Jameson, Martin Heidegger, Franz Rosenzweig, William Blake, Julia Kristeva, Friedrich Schelling, and a number of kabbalistic figures into deep dialog with each other. Alef, Mem, Tau additionally discusses Islamic mysticism and Buddhist notion with regards to the Jewish esoteric culture because it opens the potential for a temporal triumph of temporality and the conquering of time via time.The framework for Wolfson's exam is the rabbinic educating that the observe emet, "truth," includes the 1st, heart, and final letters of the Hebrew alphabet, alef, mem, and tau, which serve, in flip, as semiotic signposts for the 3 tenses of time--past, current, and destiny. by means of heeding the letters of emet we figure the reality of time obviously hid throughout fact, the start that can't start whether it is to be the start, the center that re/marks where of foundation and future, and the top that's the figuration of the very unlikely disclosing the impossibility of figuration, the finitude of demise that enables the potential for rebirth. The time of loss of life doesn't mark the dying of time, yet time immortal, the instant of fact that bestows at the fact of the instant an never-ending starting of a beginningless finish, the reality of loss of life encountered continuously in retracing steps of time but to be taken--between, sooner than, past.
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Extra resources for Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (Taubman Lectures in Jewish Studies)
107 In his commentary on Plato’s Parmenides, Proclus reiterates this point by noting that what is nonreceptive to time applies to the One and not the Soul, “for all soul partakes in time and uses periods measured by time. 113 In a universe thought to be closed, limitless motion—the quality experienced in the ﬂow of time— can express itself in the recurrent coming-to-be and passing-away of the soul, the perpetual return whither it must always have never been. The most perfect mode of temporal activity, therefore, the place where time and eternity intersect, where eternity is eternally temporal and time temporally eternal, is assigned to the world soul.
163 Acknowledging that the claim that the “ﬂow of consciousness” (der Fluß des Bewußtseins) is a “succession” (Aufeinanderfolge) depends on fulﬁlling the conditions for “the possibility of the consciousness of succession” (der Möglichkeit des Bewußtseins der Folge), Husserl nevertheless insists that it is incorrect to speak of ultimate consciousness as temporal, let alone to posit that the present moment should be considered a time-object (Zeitobjekt) that persists in consciousness. In his own unambiguous language: The ﬂow of the modes of consciousness is not a process; the consciousness of the now is not itself now [Der Fluß der Bewußtseinsmodi ist kein Vorgang, das Jetzt-Bewußtsein ist nicht selbst jetzt].
Hence, we may conclude that being and time are interwoven with one another. ”208 Although Heidegger acknowledges that when we inquire into time, we generally inquire as well into the nature of space, he still maintains that time is indicative of being in a manner not replicated by space. Drawing on traditional philosophical treatments of time—he speciﬁcally mentions Aristotle, Augustine, and Kant—Heidegger marks the distinctiveness of time in terms of the fact the human subject is the locus of time.
Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (Taubman Lectures in Jewish Studies) by Elliot R. Wolfson