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Online Available online. Full view. Green Library. G53 Unknown. More options. Find it at other libraries via WorldCat Limited preview. Bibliography Includes bibliographical references p. Truth of Testimony as Glory of the Infinite: What is the work for truth in community? Hearing Redemption, Suspicions of Utopia: Can musical thinking redeem religion?

This book explores how Adorno's ruminations on the essence of music can lead to an understanding of how the metaphysics of music temporality can redeem thinking and thus religion. The author demonstrates that the return to authenticity can inform an integrated praxis of Critical Judaism. Increasingly, there is a growing sentiment that Judaism is in the midst of a theological crisis. Ideas perceived as heterodoxical in one period become orthodoxy in later periods.

The integral part of what is perceived to be Jewish tradition is in constant motion within its cultural context and zeitgeist. Ever since the overwhelming embrace of universalism that came with the Enlightenment and its consequent introduction of the critical study of Judaism, or Wissenschaft des Judentums, a certain embarrassment over the supra-rational New Imaginal Thinking 19 as a way to truth has been noticeable. Universal Accessibility: a messianic universalism that is theocentric ; 2. Primacy of Ethics: encountering truth through praxis ; 3. Sociality not Individuality: responsibility in community and public society ; 4.

Prophecy and Messianic Politics: a messianic vision of contemporary cultural critique ; 5. Resurrection and the Material World: the materialism of sociality ; 6. The Suspension of the State: shift of radical responsibility for the other ; 7. Halakhah and Social Institutions: pursuit of radical ethics in an association of autonomous individuals. In these rubrics, Gibbs expands the normative triad of God-Torah-Israel into a more subtle yet thoroughly modernist universe of discourse. That discourse begins in a theotropic mode whereby God is a compass for the ensuing rubrics 1 ; Torah is a lens insofar as it relates to praxis and communal action 2, 7 ; while Israel is read most expansively to include all aspects of a redemptive community and sociality 3—6.

It is evident that the stress in these rubrics is on the way that diverse aspects of sociality support ethics. While this model explores the limits of community through expanding Israel, there remains a reticence to engage in sustained reflections of God and Torah as well as expanding the rubrics, as Braiterman duly notes, beyond modern to postmodern topoi. A further attempt at bringing the concepts within this normative triad of God-Torah-Israel to bear on Jewish Theology has recently been explored by Neil Gillman.

The first work has been proffered by Arthur Green. Still one much question how radical such Jewish Thinking can really be if it is ultimately unable to transcend the stranglehold of the reified concept? A different approach altogether, one that is uniquely phenomenological and highly poetic without being in any way bound to this particular conceptual triad, is proffered by Elliot R.

By specifically addressing Rosenzweig at the conclusion of Alef-Mem-Tau, Wolfson is attempting to reveal the concealed temporality of thinking that is normally enveloped in before, between, and beyond moments. Wolfson remains a singular voice of one such radical Jew that dares to truly think. The lingering question, however, is whether or not, from Berkovits to Green, there indeed remains a reification of the concepts God, Torah, and Israel.

Is there a path that balances the particular within the universal and the universal within the particular? Is it possible to open the horizon of textuality as the measure of incommensurability? How far can this new physiognomy morph in challenging the present reified paradigm of Machshevet Yisrael, and still be so called? If the desire to embark unto the true authenticity of experience escapes any recognizable physiognomy of inherited forms, at what point will it cease to be Jewish Thinking?

At what point does yearning for true authenticity of experience move beyond Mosaic shattering into Abrahamic leave-taking altogether? To appreciate the leitmotif of that inner musical tension that Adorno seeks to restore within thinking, it is necessary to read his dialectics in a nuanced way. What follows is a sketch of the contours of the methodology nascent within negative dialectics.

These contours are intended to reveal what Adorno is practicing in his Critical Theory by way of negative dialectics. The missed realization of redemption comes by way of Idealism whether in Hegel or Marx. For dialectics to be redemptive it must be negative rather than positive. Of course, this may seem insignificant, but upon this difference turns an entire way of seeing, thinking, and living in the world. To discover and apply this negative dialectics, one must first appreciate the dangers of positive dialectics and its stranglehold on Idealism.

The legacy of Hegel is the common dialectical model which sees the limiting possibility of resolution coming from the synthesis of thesis-antithesis. To read Adorno merely as a hyper-rationalist, proto-Hegelian philosopher is to miss his contribution to thinking through a vital dialectics, albeit negative, of the spiritual within the material world.

What then does this kind of self-criticism of philosophy look like in the form of negative dialectics?

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Conceptual inefficiency continues to be the guide insofar as there remains no possibility of total conceptual mediation, rather each phenomenon grasped is disclosed uniquely. Insofar as identity-thinking has damaged the pristine object of knowledge at hand, negative dialectics is an attempt to restore what was lost. I argue there remains uncharted territory of the imaginal that Adorno necessarily draws upon once negative dialectics is operative in thinking.

It is 24 New Physiognomy of Jewish Thinking possible to voyage into such uncharted territory to expand thinking if the shift from the rational to the supra-rational happens through the rigorous process of negative dialectics. Seeing the world this way means there is a new clarity no longer obscured by the closed systematization mired in the mediation of concepts. What emerges is a subject with access to a different kind of knowing. Such an anchor in the rational is what allows the insight of the supra-rational to shine forth and illumine the preintellectual making possible thinking to undergo its necessary involution.

The formless embodiment is referred to as the interworld between imagination and reality or imaginality. This is accomplished then by momentarily turning to the writings of Cornelius Castoriadis — By nuancing the distinction between first and second imagination,59 the role and application of this emerging imaginality within Critical Thinking becomes possible.

The radical imaginary is battling against the Kantian legacy of an inert creative imagination. This stagnation New Imaginal Thinking 25 leads to ontological limitation, unless thinking cultivates new by-paths that can arouse once again the first imagination. Continuing along the same path of these schema leads to reductionism and sublimation. Within the Hebrew imagination is a liberation from the dualism of the Greek imagination. Within the Hebrew language there is an indication of a deeper difference at play which then affects thinking. The Hebrew imagination is integrally embodied in the doubling of language, expressed by hoshev mahashavot.

That doubling of the same upon itself leads to the very self-transcendence Adorno needs in thinking. Hebrew thinking is intrinsically imaginal as expressed in its root verb, hsv. What the Hebrew imagination then facilitates is an integral relationship between the inceptual roots of the imagination that spread forth into its conceptual branches. From the path of these inceptual roots there is the experience of a deeper poetics: the musicality of imagination. The word shir in Hebrew is a wondrously diaphanous moment—at once both song and poem.

Through an awareness of this 26 New Physiognomy of Jewish Thinking diaphanous word, shir, recurrent motifs and archetypes can further reveal this imaginal realm within the designatory word itself. Rather an image or a sound oftentimes contains a more direct experience of the supra-rational within this imaginal realm.

The archetype of the imaginal is the angel. Angels vacillate between poetry and song. Like notes and musical phrases, angels are constantly fluttering to and fro but their only recognizable form is their temporal guise. By delving into this realm as part and parcel of the negative dialectical process, what emerges is a powerful temporality of music, or what Adorno recovers as the metaphysics of musical time.

The perception in the philosophic world too often remains that the imagination cannot be trusted. The correlation of angels, sounds, and colors all point to that fleeting instance of self-transcendence. This timeless instance reveals a deeper texture in its cycle of creation, dissolution, and resuscitation all taking place within a redemptive temporality that needs to be listened to so as to be seen.

God remains dead! The possibility, for which the divine name stands, is held fast by those who do not believe. Does thinking need to undergo any transformation for a rapprochement with God, or god? Moreover, how is thinking to be thought and poetry envisioned in the time, place, and circumstance of such overwhelming demise?

Is it possible to escape the paradox of a critique of thinking by thinking itself? These stand as our guiding questions. To simply go on thinking as usual, in denial of the urgent metaphysical reality of the hour is a betrayal of the first order. There is no longer a place for categorical expositions in the form of pat theology if that form denies the reality of lived experience.

Too often weak thinking and supernatural grace are masked beneath discussions of faith and belief rather than convictions, even if that faith is quest-driven. The problem is twofold: first, after Auschwitz, lived experience grounded in history cannot be denied its effect on thinking; secondly, invoking tradition in a post-traditional world does not necessarily inspire critical thinking. But along the path of such a return, one must question whether it is possible for language, de facto delimited, to contain such a pronouncement over the Limitless?

What form of thinking, poetry or prayer might act as such a container to that which resists containment, to the Limitless delimited by the limiting of theism? Seeing that any strategy of immanent critique, after Adorno, cannot escape a transcendent demand,12 the path becomes ever more treacherous. One index that always points to a wellspring of boundary crossing possibilities is Jewish Mystical Thinking. Already Between Thinking Poetry and Poetics of Alterity 29 nascent within sixteenth-century Lurianic Kabbalah, there is a preliminary response to deicide.

The creative consciousness that gives rise to both thinking and poetry dwells within the archetypal creativity that creates the worlds we inhabit. The dialectic of these two realms echoes the earlier dialectic. If something is adrift, like a boat, for instance, it is not anchored at bay or stabilized at shore. Any attempt to anchor or steer its path is counterproductive to the directionality of its overwhelming flow.

Yet, only when Religion unmoored meanders along its path 30 New Physiognomy of Jewish Thinking can it provide Philosophy with the factical material from which its inquiry might begin. The dialectal tension that Adorno resuscitates in his metaphysical atheism is both alarming and reassuring. Alarming, because it leaves us seemingly unmoored, but reassuring because it dares to speak the truth. Just as negative dialectics demands a deeper self-reflection through a thinking against thought, so too must there be a praying against prayer.

Withdrawal and refusal as well as exile become key gestures that both the thinker and the poet will draw upon to redress the tension and envision anew from within the dialectical poles of Philosophy and Religion. The task of Heidegger as Denker in Contributions to Philosophy is to recover the thread of the guiding question that shapes Western philosophy. Thus thinking lets what it encounters Between Thinking Poetry and Poetics of Alterity 31 be encountered as a being.

The cloud of identity-thinking that obscures the guiding question of Western philosophy further obstructs the light of its guiding thread. This clouding occurs when knowing as self-knowing is the utmost identity. As such, it is possible for a being at the same time to condition every other objectness in its manner of knowing. Ultimately identity is lifted up into the absoluteness of indifference, as opposed to mere emptiness. What is remarkable here is how Heidegger first of all effectively sees no distinction between thinker and poet—each is of equal influence within the given triad.

To be a thinker of truth, one must enter this triad by way of the turn [kehre] away from philosophical thought toward poetry. Such a thinking poetics can only take place in exile. Just as such a thinking poetics takes place in exile, so in turn is this reflective of an intimated withdrawal of their personal, immanent god. The investigation at hand draws upon this spatial, temporal, and circumstantial insight that exile reveals and its effect on thought and poetry. As Denker, Heidegger goes one step further.

This triad in effect revolves as an inextricable link between poetry and thinking. Only once the inception of the last is understood within the triad of those who intimated their gods most intimately can there be any appreciation of the last god. It is evident that just as our exploration began with the last of the triad i. Nietzsche , this marking along the spatio-temporal continuum is only last in relation to the first i. Yet to think thought in truth is a daunting, if not elusive task for the Denker. The move beyond Being to original be-ing parallels the movement away from God to the original gods.

What Heidegger means by Enowning [Ereignis] is an enabling of an unpossessive owning, a movement all the way into without holding onto. Its meaning is experienced both in and of its passing through. Enowning demands a refusal to owning by way of appropriatable content. This experience of god is the last insofar as it marks the primordially eternal moment before the coming of Being from its origin in be-ing.

Moreover, of what consequence is this second coming of the already appeared to the experience of existence, of Da-sein? One might suppose at first the basic stance towards the parousia would be to await it, and that Christian hope would be one special case of that. But this would be entirely wrong!

Never through a mere analysis of the consciousness of a future event would we come upon the meaning of the parousia in its relationship to ourselves. Time and seasons , always mentioned together present a particular problem for explication. They remain stuck in what is wordly. Whereas an end is only that Between Thinking Poetry and Poetics of Alterity 35 closing moment when a being has torn itself away from truth, the last withdraws from the bounds of inceptual thinking itself, allowing the possibility of hope to remain. Refusal of identity-thinking is the first moment in the course of this withdrawal.

It is that moment yearning to be recovered by way of temporal attunement, whereby: [r]efusal is the highest nobility of gifting and the basic thrust of selfsheltering-concealing, revelation [Offenbarkeit] of which makes up the originary essential sway of the truth of be-ing. Only thus does be-ing become estranging itself, the stillness of the passing of the last god. An abandonment by being remains so that this truth of be-ing, through its refusal, belongs to this masking of what is not-being.

Not be-ing is the unboundedness and dissipation of be-ing. Such unboundedness and dissipation within be-ing brings forth the presence amidst its absence; by extension, amidst the ashes of the divine dwells the presence of the last god. Moreover, such a response opens again the possibility of reflections on Religion within the realm of Philosophy. Such ontological codirection allows for the existential dimension of faith to arise out of it and to present itself within it. But philosophy can be what it is without functioning factically as this corrective.

It signifies: presence. Poetic thinking is being in the presence of. Presence means: simple willingness that wills nothing, counts on no successful outcome. Being in the presence of. However, the site of this return that presences is now within a poetic thinking. This shift or sharp turn [Kehre] in his thinking toward poetics is most apparent in hybrid works that attempt to unearth the poetic within thinking. These fragmented stanzas are then followed by a commentary on the opposite page in the German edition , reflective of an inner thinking concealed within the revealed poem itself and significant in its post-Auschwitz context.

Consider the refusal to submit to conventional categories of genre within the first section of this hybrid work: When the early morning light quietly Grows above the mountains. To head toward a star [einen Stern]—this only. Is it possible for this Between Thinking Poetry and Poetics of Alterity 37 seeming shorthand thinking, however, to be deemed poetry? Or is there a certain poiesis dwelling within the refusal of such thinking in truth as it resists poetry per se?

Heeding the Hidden Star: Turning to Poetry As the thinker in truth inevitably makes the turn [kehre] toward poetry, one realizes what poets are for. Only poets are capable of envisioning the truths which thought cannot contain. The multiplicity, which concepts cannot contain, is liberated by the realm of words.

The constellation of the poem welcomes words to find their dwelling place. His poem, Todtnauberg is but one example of a reflective response of the Dichter alongside the Denker. An apparently hypostatic icon for the thinker can still yield its multiplicity as a living memory of the symbol for the poet. This confinement to a single thought— the hypostasis of the constellation—bespeaks the larger movement toward an ontological recovery of Being. While singular from its normally paired form as dice, even in its iconicity as a die, its multifaceted nature still resonates. This likeness of the star to the die is intertwined with all creatures, including its surrounding vegetation.

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Inevitably the thinker succumbs to the delimited nature of thought in relation to the limitless facets of the poetic statement. In his opening poetic fragment, the Denker draws our attention to this admission by way of meandering: When the cowbells keep tinkling from the slopes of the mountain valley where the herds wander slowly.

The poetic character of thinking [Dichtungscharakter des enkens] is still veiled over. Where it shows itself, it is for a long time like the utopism of a half-poetic [halbpoetischen] intellect. But poetry that thinks [das denkende Dichten] is in truth the topology of Being [des Seyns]. This topology tells Being the whereabouts of its actual presence.

New Physiognomy Of Jewish Thinking Critical Theory After Adorno As Applied To Jewish Thought

The presencing of Being is only possible through the knowledge intrinsic to a monolithic topology. Whereas the thinker is mapping out a destination amidst the wandering, it is the poet Between Thinking Poetry and Poetics of Alterity 39 who envisions the constellation through poetic reflection. God remains dead [Gott bleibt todt]! Amidst this decomposition are signs of life sprouting forth. Both symbols are native healing herbs growing wild in these high mountains of the Black Forest, as Gadamer has remarked.

However, the poet is more than an observer of nature, seeing that both plants are intimately related to the restoration of vision. Vision is crucial to poetic envisioning. Such horrific anxiety forever marks the imaginality of a Shoah survivor like Celan. This vigilance in keeping the eyes open65 comes in the face of unbearable pain that is incessantly recalled in seeing reality.


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But those eyes that are unable to see such unbearable suffering within the world of beings could be said to be blind. This is where Eyebright or Euphrasia functions as a curative for diseases affecting sight. Hope Not Yet De-Eyed: Seeing in Truth While there are a myriad of beings who have eyes and see, still many of this myriad move through the world veiled by blindness. The poet, like the prophet, cries out to circumcise the eyes from their blindness to dwell in the purity of envisioning. If the myriad of beings that act to presence a Presence into the world is de-eyed, then what New Physiognomy of Jewish Thinking 40 hope is left for thinking to envision?

The hope is for a return to the plurality of effaced beings, upon which the ab-grund of Being is grounded. For the poet, there is still the hope of redressing the excision of God from Being by restoring the indwelling of beings within God. But there is more that encircles the restoration of this divine indwelling within beings. For Celan, the revelation dwells in the circularity of language itself. The poem is an encounter along the impossible path toward truths, as he proffers in his remarks regarding the meridian: I find something that binds and that leads to encounter, like a poem.

What rumbles in its unleveling experience alongside the path of thinking trodden with the thinker in the poem Taudtnauberg is opened to the limitlessness constellation of der Meridian. Why is this symbol of the meridian so crucial to the poetic experience of thinking for the poet?

How might the poetics of the meridian affect a decomposed thought to renew into thinking? In conjuring the meridian, Celan is drawing upon an imaginal symbol par excellence, rooted somewhere between existence and the imagination. Between Thinking Poetry and Poetics of Alterity 41 A meridian is an imaginary line joining the north and south points of the horizon, passing directly through the zenith. It thus acts, in its imaginal capacity, as a reference line for a transit.

The transit is the shadow emitted by the satellites of the constellation. It traces the passage of a celestial body or a point on the celestial sphere across the meridian of an observer,71 namely, the one who dares envisioning. At the time of transit or passage, the point on the celestial sphere must be at its highest point in the sky. It is at this very point of passing over for Celan, there is an incessant turn away from the language of thinking; a re-turn to language of words that brings forth the possibility of envisioning. The poet takes leave of the earlier unleveled path of thinkers heading toward its unity of the fourfold.

It is this re-turn [heim-kehren] into the constellation of the meridian that opens itself as a by-path lost to the thinker: Then does one, in thinking of poems, does one walk such paths with poems? A kind of homecoming [Eine Art Heimkehr]. None of these places [dieser Orte] is to be found, they do not exist, but I know where, especially now, they would have to exist, and. I find something! What is addressed takes shape only in the space of this dialogue, gathers around the I addressing and naming it.

But re-turn [heim-kehren] or teshuva is prominent the moment its wholeness is broken into, peeling forth a meridian of ten days.

Face-to-face with this alterity through the very words and their time within the poem, the cavity once filled with ground, foundation, and splendor is ruptured. If it does not measure itself by the extremity, which flees from the concept, then it is cast in advance in the same mold as the musical accompaniment, with which the SS was wont to drown out the cries of their victims. Moreover, there is an unwillingness to apply negative dialectical thinking to Judaism in the Diaspora or in Israel. In Auschwitz, God was tried for crimes against humanity, pronounced guilty i. Whatever is discerned to be spoken in the poem is its time [dessen Zeit].

This dialectic of discernment within the intimate collective of beings then maps out the constellation wherein words come to dialogue in their ownmost alterity as letters. Whereas for the Denker, language is the house of being, by contrast, here for the Dichter, the alterity of letters composing words opens up the dialogical temporality between beings.

The temporality that takes place is the temporality of re-turn [heim-kehren] to a wholeness already ruptured. This is the hope for a time of discerning restoration. One may say, perhaps, the Messianic idea is the real antiexistentialist idea. But what unknown remains to be known through the hegemony of knowledge, what thinking remains to be thought?

Within the Frankfurt School, the voice of Adorno cries out from the void: Philosophy, which once seemed outmoded, remains alive because the moment of its realization was missed. The summary judgment that it had merely interpreted the world is itself crippled by resignation before reality, and becomes a defeatism of reason after the transformation of the world failed. Recuperation of these missed moments may however begin with the musical thinkers as artists to whom we must turn for a rekindling of the flickering flame of Thinking.

This crucial questioning of Thinking is the question par excellence of the contemporary moment. To need time means: not to be able to presuppose anything, to have to wait for everything, to be dependent on the other for what is ours. Redemptive thinking might be said to begin with a turning to language.

It is by way of such a turning that an injection of a temporal locus within reflective thought is revealed. Adorno — and Martin Heidegger — Such a correlation leaves its redemptive trace through thinking. It is the task of the poet to envision this primordial unity so as to rectify Thinking through recollection.

Yet even in , could language serve as such a locus amidst the ashes of Auschwitz? Does recollection include recent trauma and catastrophe? Can the region that wishes to be pondered authentically be reached without an apology? Without a critique of that thinking that informed the horrors of Auschwitz in the first place? Moreover, when the critique is spoken but unheard as early as to , is the thinker still as culpable as first thought? This is articulated aphoristically as follows: Here lie the boulders of a quarry, in which primal rock is broken: Thinking. Intending being.

Being and the difference to a being. Projecting be-ing open. En-thinking of be-ing Essential swaying of be-ing. Such a reflexive gesture is by way of recollection. Such a recollection, however, is not merely a backwards-looking motion, nor does it impute an atemporal meaning of being.

That which is differentiated appears as divergent, dissonant, negative, so long as consciousness must push towards unity according to its own formation: so long as it measures that which is not identical with itself, with its claim to the totality. This is what dialectics holds up to the consciousness as the contradiction. For the moment, the interplay of need and its negation is a pathmark of departure for Adorno.

Despite this concealment and distance of need, the urge to think it and write it lives on. The danger of an idolatrous reductionism— by way of naming what cannot be named—looms forever in the foreground of any philosophical investigation toward truth s at this post-Auschwitz moment. Adorno is continually turning away from the philosophic corpus, rather relying upon the aesthetic impulse within art as a source of inspiration for envisioning new thought amidst catastrophe. For this, however, aesthetics must itself be internally developed, mediated thought.

What is, is like the concentrationcamp. Once he speaks of a lifelong death-sentence. The only hope, faintly dawning, is that there would be nothing anymore. This too he rejects. Out of the fissure of inconsistency formed by this, the image-world of nothingness appears as something which tethers his poetry. Absolute negativity is in plain view, is no longer surprising. One path open to counter the concept is from the perspective of historical materialism.

It demands its negation through thinking, it must disappear into thinking, if it is really supposed to be satisfied, and in this negation it lives on, representing in the innermost cells of thought, what is not the same as the latter. The smallest innerworldly markings would be relevant to the absolute, for the micrological glance demolishes the shells of that which is helplessly compartmentalized according to the measure of its subsuming master concept and explodes its identity, the deception, that it would be merely an exemplar. No possibility anymore, that it could enter into the experienced lives of individuals as something somehow concordant with its course.

The individuated is expropriated of the final and most impoverished thing which remained to it. That the individual [Individuum] no longer died in the concentration camps, but rather the exemplar, has to affect the dying of those who escaped the administrative measures.

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Moreover, what is left to be recuperated38 from a paralysis within the metaphysical faculty of the experience itself? Metaphysics of Music as Negative Theological Dialectics The redemptive gesture consistently brought to light in the oeuvre of German Jewish thinker Adorno is a bridging of the abyss between the metaphysical experience encountered in existence versus music.

His reflections on music, often titled philosophies of music, are frequently a sliding in and out of a flickering metaphysical experience. Having always just passed over, the metaphysical experience leaves its trace upon Thinking. For the moment, the inexorable link between the metaphysical experience and the theological is now articulated, most prominently in the negative. Why is it that the language of philosophy conceals in its concealment, while the language of music conceals in its revelation?

Any such revelation then would unveil both a linguistic and acoustic experience. A philosopher of aesthetics like Mikel Dufrenne — dedicates an entire study to this need for recovering the primacy of acoustic perception in aesthetics. Hearing then for Dufrenne is an interiorization of sound.

A closer companion in dialogue with Adorno on Jewish mysticism, Gershom Scholem — , also alludes to this path of recollecting the primacy of acoustic revelation when he writes: Under the system of the synagogue, revelation is an acoustic process, not a visual one; or revelation at least ensues from an area which is metaphysically associated with the acoustic and the perceptible in a sensual context.

Whereas the locus of polytheistic revelation, for instance, is upon the mighty words of Enlil and Marduk in the Babylonian hymnic tradition, the locus of monotheistic revelation is upon the sound of the Name: The sound of the Name over the waters! The sound of the Name resounds with power, the sound of the Name with majesty! The sound of the Name shatters cedars, The Name shatters the cedars of Lebanon. The sound of the Name flashes flames of fire. The sound of the Name makes the desert quake, The sound of the Name makes the desert of Kadesh quake.

The sound of the Name brings the hinds to birth pains, Makes the kids squirm with pain. And in his palace all cry out: Glory! In the prayer book of Rabbi Shalom Sharabi,45 for instance, an extended meditation on the seven primordial soundings of the Name is embedded within the aforecited Psalm But what has been said cannot be detached from the music. Music creates no semiotic system. If you originally registered with a username please use that to sign in. To purchase short term access, please sign in to your Oxford Academic account above. Don't already have an Oxford Academic account? Oxford University Press is a department of the University of Oxford.

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