Gershom Scholem

Through a lifetime of passionate scholarship, Gershom Scholem (1897-1982) uncovered the "domains of tradition hidden under the debris of centuries" and made the history of Jewish mysticism and messianism comprehensible and relevant to current Jewish thought. In this paperback edition of his definitive book on Scholem's work, David Biale has shortened and rearranged his study for the benefit of the general reader and the student. A new introduction and new passages in the main text highlight the pluralistic character of Jewish theology as seen by Scholem, the place of the Kabbalah in debates over Zionism versus assimilation, and the interpretation of Kafka as a Jewish writer.

Gershom Scholem (1897–1982) was ostensibly a scholar of Jewish mysticism, yet he occupies a powerful role in today’s intellectual imagination, having influential contact with an extraordinary cast of thinkers, including Hans Jonas, Martin Buber, Walter Benjamin, Hannah Arendt, and Theodor Adorno. In this first biography of Scholem, Amir Engel shows how Scholem grew from a scholar of an esoteric discipline to a thinker wrestling with problems that reach to the very foundations of the modern human experience. As Engel shows, in his search for the truth of Jewish mysticism Scholem molded the vast literature of Jewish mystical lore into a rich assortment of stories that unveiled new truths about the modern condition. Positioning Scholem’s work and life within early twentieth-century Germany, Palestine, and later the state of Israel, Engel intertwines Scholem’s biography with his historiographical work, which stretches back to the Spanish expulsion of Jews in 1492, through the lives of Rabbi Isaac Luria and Sabbatai Zevi, and up to Hasidism and the dawn of the Zionist movement. Through parallel narratives, Engel touches on a wide array of important topics including immigration, exile, Zionism, World War One, and the creation of the state of Israel, ultimately telling the story of the realizations—and failures—of a dream for a modern Jewish existence.

The essence of the correspondence between Arendt and Scholem can be said to lie in three things. Above all it provides an intimate account of how two great intellectuals try to come to terms with being both German and Jewish, and how to think about Germany before, during, and after the Holocaust. They also debate the issue of what it means to be Jewish in the post-Holocaust world whether in New York or in Jerusalem. Finally, the specter of Benjamin haunts the work and in a sense the letters are as much about Benjamin as the other two questions since his life and tragic death epitomize them both. Arendt and Scholem's letters on these weighty questions are lightened by more routine exchanges: on travel itineraries, lunch or dinner parties where important people were present, and so forth. These daily details are woven throughout the correspondence and provide vivid biographical information about Arendt and Scholem that is unavailable in any other source.

Taking his lead from his subject, Gershom Scholem—the 20th century thinker who cracked open Jewish theology and history with a radical reading of Kabbalah—Prochnik combines biography and memoir to counter our contemporary political crisis with an original and urgent reimagining of the future of Israel. In Stranger in a Strange Land, Prochnik revisits the life and work of Gershom Scholem, whose once prominent reputation, as a Freud-like interpreter of the inner world of the Cosmos, has been in eclipse in the United States. He vividly conjures Scholem’s upbringing in Berlin, and compellingly brings to life Scholem’s transformative friendship with Walter Benjamin, the critic and philosopher. In doing so, he reveals how Scholem’s frustration with the bourgeois ideology of Germany during the First World War led him to discover Judaism, Kabbalah, and finally Zionism, as potent counter-forces to Europe’s suicidal nationalism. Prochnik’s own years in the Holy Land in the 1990s brings him to question the stereotypical intellectual and theological constructs of Jerusalem, and to rediscover the city as a physical place, rife with the unruliness and fecundity of nature. Prochnik ultimately suggests that a new form of ecological pluralism must now inherit the historically energizing role once played by Kabbalah and Zionism in Jewish thought.

A deep and abiding passion, wedded to the keenest of intellects, shaped Scholem's life's work—the study of Jewish mysticism.

With the publication of The Origins of the Kabbalah in 1950, one of the most important scholars of our century brought the obscure world of Jewish mysticism to a wider audience for the first time. A crucial work in the oeuvre of Gershom Scholem, this book details the beginnings of the Kabbalah in twelfth- and thirteenth-century southern France and Spain, showing its rich tradition of repeated attempts to achieve and portray direct experiences of God. The Origins of the Kabbalah is a contribution not only to the history of Jewish medieval mysticism, but also to the study of medieval mysticism in general. Now with a new foreword by David Biale, this book remains essential reading for students of the history of religion.

Annotation "An excellent overview of the history of Jewish mysticism from its early beginnings to contemporary Hasidism ... scholarly and complex."--Library Journal"An excellent work, clear and solidly documented by Joseph Dan on Gershom Scholem and on his work."--Notes Bibliographiques"An excellent guide to Scholem's work."--Christian Century.

The legendary correspondence between the critic Walter Benjamin and the historian Gershom Scholem bears indispensable witness to the inner lives of two remarkable and enigmatic personalities. Benjamin, acknowledged today as one of the leading literary and social critics of his day, was known during his lifetime by only a small circle of his friends and intellectual confreres. Scholem recognized the genius of his friend and mentor during their student days in Berlin, and the two began to correspond after Scholem's emigration to Palestine. Their impassioned exchange draws the reader into the very heart of their complex relationship during the anguished years from 1932 until Benjamin's death in 1940.