Correspondance by Hannah Arendt, Gershom Scholem, Marie Luise Knott, David

By Hannah Arendt, Gershom Scholem, Marie Luise Knott, David Heredia, Olivier Mannoni, Françoise Mancip-Renaudie

Liés d’amitié dès le milieu des années trente, mais fondamentalement opposés par leurs idées, Hannah Arendt et Gershom Scholem ne cessèrent, plus de vingt ans durant, d’échanger des lettres chargées de ardour entre long island et Jérusalem. Entre eux, Walter Benjamin, le très cher ami commun dont los angeles mort en 1940 hante cette correspondance de bout en bout.Celle-ci témoigne d’abord des débats qui enflammèrent les intellectuels juifs (et pas seulement eux) après le génocide : les Juifs doivent-ils former un État certain fondé sur l. a. judéité ? doivent-ils au contraire s’assimiler dans les will pay où ils résident ? Scholem soutient l. a. première alternative, Arendt los angeles seconde.C’est ainsi qu’entre 1939 et 1963, le cabbaliste et l. a. philosophe confrontent leurs evaluations sur los angeles judéité, le sionisme, l’actualité politique, leurs écrits respectifs, mais aussi le destin des Juifs, tandis qu’après l. a. guerre ils s’engagent l’un et l’autre dans le sauvetage des bibliothèques et des files pillées par les nazis. Jusqu’à quel aspect le deuil des morts et le wrestle pour l. a. survie du judaïsme fondait-il leurs kin ?Ce débat passionné s’achèvera sur une rupture, Scholem ayant les mots les plus durs pour l. a. façon dont son amie avait rendu compte en 1963, dans l. a. presse américaine, du procès Eichmann. Était-elle devenue à ses yeux une « mauvaise juive » ?Plutôt se taire que se déchirer.

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Example text

I asked Akiba . . he said . . Purity is in his heart and he prays); sometimes it is more simple (Akiba said). But often the message or final goal of the reported speech is hymn. Such hymns can be easily distinguished from the dialogic frames in which they are embedded; all are highly parallelistic, highly repetitive formulaic recitations of praise. Sometimes they are familiar from the rabbinic liturgy, as for example "holy, holy, holy is Adonai of hosts, he fills the whole earth with his glory" (Isaiah 6:3).

Purity is in his heart and he prays); sometimes it is more simple (Akiba said). But often the message or final goal of the reported speech is hymn. Such hymns can be easily distinguished from the dialogic frames in which they are embedded; all are highly parallelistic, highly repetitive formulaic recitations of praise. Sometimes they are familiar from the rabbinic liturgy, as for example "holy, holy, holy is Adonai of hosts, he fills the whole earth with his glory" (Isaiah 6:3). At other times, they consist of dense praise phrases, repeated and slightly altered.

They outline and discuss what is heard in heaven, for these words are the proper ways of speaking to be successful in ascent. The text is brimming with examples of the indigenous ideology of language use. In outlining the ascent process, the text reports not deeds but various verbal actions: "Akiba said: he prays a prayer," or "He [Nehunya] said to me: When you pray, recite the three names . " The understanding of ascent in Maaseh Merkabah is based on special modes of language use, a use that implies ritual efficacy.

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