... Still, the Jewish humor has close relationship with a certain dynamic of the Freudian unconscious, and not the least of these interests Hasidic Stories than the show, often unexpected.
*
The Tsaddikim tell stories: stories of Jewish, rarely "funny", which are not always stories of Jews. Buber's book and relates stories about Tsaddikim and stories they tell ... These stories can still affect us, all of us who are not that Marx claimed that Jews in The Jewish Question, and we know that this was not a regret on his part.
TheTsaddikim teach "simple" [1], without seeming to - scholars, students of Wise (of the Torah) have known for ages - not to remain trapped in a text, it was revealed, which is their great lesson: an antidote to the languages of wood. They tell, in their way - which requires effort and attention: effects of the literary style of those who are not, like Moses, "circumcised of the mouth" - the much-needed plurality of speech, the imperfection judgments and opinions, without applying their complementarity - said that the beautiful soul - if not uncertain futures, or their aggregation - that said the policy - if not the end of time: one or the other, neither desirable nor possible without violence.
So do we touch on the possibility of a practice "artist" of speech, where the apparent opposite, in fact incommensurable because singular, may not be mutually exclusive, the manner of paintings hanging in a museum, while similarly seeking attention, can not "hope" to be considered better than the other one - you can always say, is not nothing but did not have much to do, whether one prefers - because such statements nor there, nor do they seek to claim true: exactly Rather, the common world, certainly [2]. Practice tolerant, practical minority of those who do not want the majority but hoping at the end of generations. A possibility: not in its implementation, which requires so ...
*
With some adaptation effort, we can eventually recognize the challenge is another very old debate, held in another field "cultural", upon which we will not extend for lack of space but which certainly deserves to be recalled: the opposition of Plato and Aristotle, our masters in politics and aesthetics, the Sophists. On the one hand, the noble friends of wisdom, loving discipline and experts to separate science from opinion on the other, metics Torves who taught how to hold together a proposition and its contradictory on the same subject, how real bargain.
Again, the West was settled, metics and lost: vicious reasoning fallacy means ...
*
With Hasidic Tales Martin Buber (and curious telescoping proposed here) is back voice, elaborate and devious, some major reprobate our history, when they have not been deliberately abandoned in times of great distress for those who "operated" is a reason, but it is not sufficient, not to read it.
***
Some 30 years later, a clarification is necessary, that does not invalidate the above but puts it in perspective .
This book I said do not be edifying was indeed in the staging , not in content.
Like many Jewish intellectuals from germanophones rather similar environments (such as Kafka, Scholem and Benjamin), Buber, at the beginning of XX th century that saw him take a new dimension to what Germans call "Jewish Question", question-mirror that of their "national" identity uncertain in light of their own access, very new to the political sovereignty 's accelerate the assimilation of the Jewish elites in the West that the Jewish Reform, created in the middle of last century, had been unable to stop despite his efforts to "modernize" and appear happy irreligious Zionism, Judaism built casual metaphysical and down-to-earth, cheerful and somewhat anarchist Ost-Juden poor, committed without recourse in the world and experiencing life as the antithesis of the one with courses such as Germany and Austria, "ritualistic and cold," as a resource and inspiration.
other words, it acts less as a man of science - it is - that artist.
I did not pay enough attention to a portion of Introduction (translated by Ellen Nadel Guillemin) where Buber makes clear that the stories he reports, he did not surrender as they had collected - "chimeric "" Obscure "," full of digressions, gaps - but he has shaped, "using all the alternatives and, if necessary, other texts related to condense them into a coherent and appropriate to best content .... " "In some cases, he adds, where [he] could not [t] have only fragments, [he] tried to supplement with other fragments, [is] merely by elsewhere to fill the gaps with similar data ( op. cit. , pp. 5-6). He rescued his "body", as befits a good 'haver ...
erasing the rough approximation, the marks of expression hindered the possible mistakes and false notes - the way "my love" become "my love" in the then French Classic - or wrong reasons - as "business" as meaning "open" relationship with "workroom" (work) is lost in the French power - in short, ignoring the significant matter, or dealing barrier, which equivalently, Buber has smoothed and aligned the fragments collected, lent them the consistency that they assumed. He has re-told in his own way polite, losing thereby the whole of which he brought the subject - and earning him a century of ripening ...
folklorist, artist, storyteller the performative power of certain sentences [of all the phrases?], Buber is also an activist, who has at heart to make known to the Jews of Yishuv, of First (the book appeared in Hebrew in Jerusalem in 1946 [3]), the Jews of the West, then, but also to the West cultivated, the vitality of a civilization almost disappeared when it concludes an investigation begun some 50 years ago (his first publications devoted to Hasidism date from the early twentieth century e) all the treasures of knowledge and wisdom accumulated / exploited by these Hasidic communities that seemed to be a kind of "participatory democracy" happy, which could serve as a model for the state he hopes he, Buber, he will soon (re) emerge in the Mandatory Palestine, and why not, the devastated Old Europe ...
Hence the choice, justified by the work of Schleiermacher and Dilthey on the Hermeneutics of signifiers raw deal in which he came to the fragments collected as a matrix of land inform and stones break and eliminate the need for access the nuggets they imprison.
Hence the strange sense of closeness, enhanced by elegant too translating Guerne Armel, but also distance, one feels with these fine spirits in rags, these Ost-Juden admirably paradoxical: Simple and sophisticated, taking enough to their tradition - And the imagination that sustains it - to accomplish, albeit with "fantasy", what it requires of them, but sufficiently aware of the polysemy of language to not take it with a grain of salt when they are only just beginning to learn this polysemy, that they receive but are very close to internalize it, they are still largely captive to a single meaning, that at which they recognize - especially since they were previously excluded from the exchange "scholar". Of God-fearing agnostic!
By cleaning and restaurant these tales, Buber is stuck to the logic that is theirs, he gave us an intriguing insight into how to (re) making of social ties but, we discover some of the most promising development possibilities in this way "well intentioned", it happened a little fast on the viscosity of the practico-inert, inertia of those who were on the move and dispersion they could not but meet - because the "fate" statements, even when they have the same reference as to diverge.
other words, they are way over the Ost-Juden, but at the beginning of the trip: they say the uncertainty of meaning, multiple truths, their ears deafened by faith, does not fit - again? The show divisions between followers of a particular rabbi , violent clashes between the Hasidim traditionalists and their opponents - the Chassidim dancing at the news of the death of their enemy, Eliyahu ben Shlomo Zalman (1720 -1797), the Gaon of Vilna (now Vilnius, Lithuania), who had delivered the 'herem (shelved) against them, the shows also the fact that significant numbers their descendants will adopt socialism, anti-religious first, then Bolshevism (as evidenced, for example, some one of the most poignant stories of Isaac Babel Red Cavalry).
The question then arises whether Buber has distorted the "lesson" pluralistic "his" Hasidim ? Warped, certainly, but by presenting it this way, it would have made more readable: it has been heard and echoed by many who are neither experts nor did Central Europe " religion "as a primary concern and would probably not have faced the austerity of a scholarly edition.
The construction Buber could maintain large nostalgia and at least a beautiful illusion - and so does the illusion as to the political promise: it engages only those who "know" that it for them. But to think that it has lost its ability to capture, nurture new nostalgia and maintain at least a new illusion ...
It is permissible to secure his place in intact reading Stories Martin Buber's Hasidic for those who have not yet done so, re-reading for those whose memory is starting to be old, and allowing himself to be surprised by the paradoxical force of this rare book, which "taught" in any disappointing request addressed to him - for example, a request for a response! - And increasing the perplexity of knowing that such risk.
***
Notes:
[1] "The Baal Shem once said to his disciples:''Now that I have climbed many degrees into the service of God, I can release them to stick to the simple faith who wants to be the vessel of God. For if it is written that 'the mere thought all' (Proverbs, XIV, 15), it is also written that "God protects the simple '''(Proverbs, CXVI, 6), op. cit. , P. 122 (amended translation).
The great-grand-son of the Baal Shem Tov, Rabbi Nachman of Breslov (1772-1810), tells his side: "If God is the tzaddik but do not bother to teach the multitude, he will fall to his level, "Buber, Tales of the Hasidim , Early Masters (1947), New York, Schocken Books, 7 th ed. , 1973, p. 7.
[2] "The disciples of Rabbi Dov Baer (1704-1772), great Maggid (preacher) of Mezritch (Międzyrzecz, Ukraine), interpreted his words very differently, but the Maggid himself refused to choose between their different theories because, he said, regardless of the seventy faces of Torah that we look with genuine sincerity, we see the Truth, " op. cit. , P. 15 (translation modified).
We understand that the aggregation of this Truth, whose multifaceted "conflict" can be discovered with reluctance, by watching them, and "place" where he is, beyond any human input: it that may be subject to a non-human knowledge, a absolute knowledge, which will reach the end Time to close. Maybe.
Among the disciples of Rabbi Dov Baer, Rabbi Shneur include notably Baruch ben Zalman of Liadi (1745-1812), founder of the Lubavitch movement, Rabbi Menachem Nahum and Twerski of Chernobyl ( 1730 -1797), founder of the Hasidic dynasty of Chernobyl ... For the record, according to Wikipedia, Jung "assured the end of his life that all his discoveries in psychology have been overtaken by those of Dov Baer. If these remarks were authenticated, they would confirm that nobody is safe from a misunderstanding or contradiction, including one who wanted to start a non-Jewish psychoanalysis to Freud's room ...
[3] Buber settled in Jerusalem in 1938, fleeing Nazism, of course, but somehow joining the Chassidim of Rabbi Menachem Mendel of Vitebesk (1730-1788), a disciple of the great Maggid who had decided not to choose between the Maggid and Gaon of Vilna (he had unsuccessfully tried to meet him back on the 'herem voted against the Hasidim) to settle, in 1777, with 300 of his own disciples in Palestine (in Safed , first, Hebron and Tiberias, then) ...
Short stories between 'haverim ... Copyright © 1978-2010 Richard Zrehen
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