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 manhattan 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 choice, Arendt l. a. seconde.C’est ainsi qu’entre 1939 et 1963, le cabbaliste et l. a. philosophe confrontent leurs reviews sur los angeles judéité, le sionisme, l’actualité politique, leurs écrits respectifs, mais aussi le destin des Juifs, tandis qu’après los angeles guerre ils s’engagent l’un et l’autre dans le sauvetage des bibliothèques et des data pillées par les nazis. Jusqu’à quel aspect le deuil des morts et le wrestle pour l. a. survie du judaïsme fondait-il leurs family members ?Ce débat passionné s’achèvera sur une rupture, Scholem ayant les mots les plus durs pour los angeles façon dont son amie avait rendu compte en 1963, dans los angeles presse américaine, du procès Eichmann. Était-elle devenue à ses yeux une « mauvaise juive » ?Plutôt se taire que se déchirer.
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Among them are listed the passages of canonical scripture forbidden for public reading or for public explanation. Some were scandalous passages, for example the story of Reuben taking his father’s concubine (Gen. 22), the story of Tamar seducing her father-in-law (Gen. 13–19), and the story of David and Bathsheba (2 Sam. 2–17). Others were forbidden for another reason; they were temple texts about the holy of holies: Ezekiel’s vision of the chariot throne (Ezek. 4–28), the story of the beginning of creation (Gen.
This is the vision of the Lamb receiving the book and opening the seals. ‘And he [Jesus] made it known by sending his angel to his servant John’ means that Jesus entrusted/explained the meaning of his visions to John. This is the vision of the mighty angel bringing the opened book to John. Recognizing that Jesus himself received visions in the manner of temple mystics, and that these form the core of Revelation, is important for recovering temple mysticism and for establishing its key role in the early Christianity.
16 Not ‘the first day’. The ancient texts are unanimous that it was Day One, the day of unity. 17 See my book The Revelation of Jesus Christ, Edinburgh: T&T Clark, 2000, pp. 69–70. 18 ‘I will give him the Morning Star’ is an over-literal rendering of the Semitic idiom ‘I will appoint him as the Morning Star’. 1 The sources The first source for temple mysticism is the temple itself and what it represented. There are several descriptions of the temple in the Bible (1 Kings 6—8; 1 Chron. 11–19; 2 Chron.
Correspondance by Hannah Arendt, Gershom Scholem, Marie Luise Knott, David Heredia, Olivier Mannoni, Françoise Mancip-Renaudie