Between Kant and Kabbalah: An Introduction to Isaac Breuer's by Alan L. Mittleman

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Additional resources for Between Kant and Kabbalah: An Introduction to Isaac Breuer's Philosophy of Judaism

Sample text

Halevi's prophetic man has become Hirsch's Mensch- Yisroel. Unlike Halevi's prophet, though, Hirsch's paradigmatic Jew flourishes in secular culture. Secular culture gives him the opportunity to learn new strengths and skills to augment his mission. Halevi's prophet yearns for Zion as the place where the people Israel, the "heart of the nations," can become well once again; the Hirschian Jew yearns to become whole in the German diaspora. Both Hirsch and Halevi severely qualify the value of natural humanity, which lives by the light of a reason that is untutored by revelation.

Breuer does not bring Kant's banner into the fold of the faithful in order to make Judaism over into Kant's image, but only to build a fence around the Torah. I did not make the whole position of Judaism dependent upon Kant. In order to understand the spiritual foundations of our present epoch, Kantian training is absolutely necessary. The fundament of the Kantian Critique is still firm. Should a completely different epoch arise that bursts this fundament, I am certain that divine authority will allow another Kant to arise whose research will once again secure the truth of the Torah.

Clearly, God and Torah are not dependent upon or derivative from anything; rather, everything is derived from and dependent upon them. That is what we mean when we speak of God and Torah. All of these proofs led the unknown back to the known. Now how could unconditional truth be unconditional if it must first itself be proved, that is, must first be led back to [some other] unconditional [facts]? Whoever would prove the divinity of the Torah, denies its unconditionality, denies its character as truth in itself.

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