By Elliot R. Wolfson
This hugely unique, provocative, and poetic paintings explores the nexus of time, fact, and demise within the symbolic international of medieval kabbalah. Demonstrating that the ancient and theoretical dating among kabbalah and western philosophy is much extra intimate and large than any earlier student has ever steered, Elliot R. Wolfson attracts a rare variety of thinkers reminiscent of Frederic Jameson, Martin Heidegger, Franz Rosenzweig, William Blake, Julia Kristeva, Friedrich Schelling, and a bunch of kabbalistic figures into deep dialog with each other. Alef, Mem, Tau additionally discusses Islamic mysticism and Buddhist notion on the subject of the Jewish esoteric culture because it opens the potential of a temporal triumph of temporality and the conquering of time via time.The framework for Wolfson's exam is the rabbinic instructing that the note emet, "truth," includes the 1st, center, and final letters of the Hebrew alphabet, alef, mem, and tau, which serve, in flip, as semiotic signposts for the 3 tenses of time--past, current, and destiny. via heeding the letters of emet we determine the reality of time glaringly hid throughout the time of fact, the start that can't start whether it is to be the start, the center that re/marks where of beginning and future, and the tip that's the figuration of the very unlikely disclosing the impossibility of figuration, the finitude of dying 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 unending starting of a beginningless finish, the reality of demise encountered steadily in retracing steps of time but to be taken--between, ahead of, past.
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Extra info for Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (Taubman Lectures in Jewish Studies)
The tone and every time-point in the unity of the enduring tone certainly does have its absolutely ﬁxed position in ‘objective’ (even if immanent) time. Time is ﬁxed, and yet time ﬂows. 184 Distinguishing between time as the “original form of the stream of consciousness” and space as the “form of material reality,” Weyl noted that the “contents of consciousness present themselves not as merely being . . but as being-now, ﬁlling the form of the enduring now with a continually changing content.
To be sure, we also assume an existing time; this, however, is not the time of the world of experience but the immanent time of the ﬂow of consciousness. 177 The ﬂow of internal time-consciousness is described as a “tonal process,” for the arrangement of notes in a melody provides an apt image to portray the suc- 26 Chapter One cession of moments that cohere as a continuous stream, each moment wedged between past anticipation and future retention, a present understood as the expectation that lingers in the lingering of expectation.
Time-space lays the ground of Dasein’s relationship to being by way of the “strife and sheltering of the truth of enowning” (Der Streit und die Bergung der Wahrheit des Ereignisses). 215 The originary swerve on the path, the “essential sway of truth,” is described in words that conjure images of enrapture (Entrücken) and enchantment (Berückung), the fate/decree of “there” to which Dasein must submit. In the inceptual opening-closure, ever about to transpire, time-space is experienced as the “site for the moment” (Augenblicksstätte), a locution that is not meant to convey the dependence of time on space, but rather the conjunction of temporality and spatiality in their separateness.
Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (Taubman Lectures in Jewish Studies) by Elliot R. Wolfson