Coming out of the Hasidic closet: Jiří Mordechai Langer (1894–1943) and the fashioning of homosexual-Jewish identity

This essay inaugurates the historical study of the modern homosexual Jewish experience before Stonewall. I begin with a historiographic introduction to the emerging subfield of gay Jewish history. I then turn to reintroduce Jiri Langer, a homosexual and Hasidic writer affiliated with the interwar "Prague circle" (and friend of Franz Kafka and Max Brod) into the purview of modern Jewish Studies. I take up two questions: first, how Langer reconciled his homosexual and Orthodox religious identity; and second, why Langer"s homosexuality became exigent as a Jewish question at this particular historical moment. In his key text, Die Erotik der Kabbala, Langer engages with the dominant interwar debates on homosexuality, but most directly with the work of Hans Blüher, the major theoretician of the German Wandervogelbewegung. In the course of correcting Blüher's antisemitic claims about Jews and homosexuality, Langer managed to delineate a specifically homosexual Jewish identity by renegotiating the relationship between homosexuality and Judaism and by adumbrating a history of "gay" Jews. I contextualize this long-neglected text within Langer's fascinating biography; the debates in the early homosexual rights movement; the particular cultural features of the "Prague circle" in which Langer wrote; and the dislocation and devastation of Langer's beloved eastern-European Hasidic communities caused by World War I—communities that Langer experienced as deeply homoerotic.     

Reply to Barbara Pfeffer Billauer's "On Judaism and genes

The response of Barbara Pfeffer Billauer to my article "If I Am Only My Genes, What Am I? Genetic Essentialism and a Jewish Response" highlights the conflict between a sociological understanding of religion and the resistance to such analysis from within a faith tradition. Ms. Billauer makes three main points; the first strangely credits to me, and then attacks, an argument the article takes great pains to refute, but does so to emphasize the faith's prescient guidance in matters scientific. The second attempts to rebut my critical analysis of the tensions inhernet in Jewish views of the body with an insistence that Judaism so perfectly balances the relation between the sacred and profane that there is not now, and never was, the slightest tension between corporeality and divinity in the Jewish corpus. The third uses my article as vehicle for her to expound on an interesting but tangential formulation of three Jewish terms. In all, the need to defend her interpretation of Judaism's solutions to the problems the article raises results in un-self-critical and ahistorical theorizing, making the utility of her arguments in a discussion of the sociology of religion unsatisfactory.     

HORACE M. KALLEN'S USE OF EVOLUTIONARY THEORY IN SUPPORT OF AMERICAN JEWS AND DEMOCRACY

This article examines the rhetorical deployment of Darwinian natural selection by the Jewish social philosopher Horace M. Kallen (1882–1974), in what is now widely regarded as the first articulation of cultural pluralism, “Democracy versus the Melting‐Pot” (1915). My analysis proceeds in two steps. First, I identify specific strategies by means of which Kallen endeavored to insert his ideas more deeply into national discourse. I also trace reactions to his essay in the Jewish press, and argue that these indicate ongoing conversations concerning Kallen's ideas, and they also reveal how he was reinterpreted for different reading audiences. Second, I argue that Kallen's strategy was to stress the survival value of cooperation rather than competition in natural selection, and he believed that this view supported both the natural biological inclinations of social groups and reflected American democratic values. Kallen's intervention serves as a striking example of how Darwinian natural selection was deployed to support Jewish participation in American life.     

Christian Supersessionism,Zionism, and the Contemporary Scene

Postliberal theology has been a topic of considerable theological debate over the past few decades. In his 2011 book Another Reformation, Peter Ochs deploys a postliberal theological model for the purpose of developing a sophisticated understanding of the future of interreligious relations. Ochs argues that postliberal theology is a reparative theology focusing on alleviating human suffering. He argues that the Christian idea of supersessionism may be the most challenging for Christians to confront as they explore avenues for making interreligious dialogue more effective. Ochs critiques the Mennonite theologian John Howard Yoder's understanding of Zionism as Jewish Constantianism for being an instance of an ostensibly postliberal theology losing its way. In this essay, I offer a critique of Ochs's reading of Yoder, claiming that Yoder's view actually mirrors an important intra‐Jewish debate about the relationship between political power and piety, and retrieves an ingenious contribution of both early Judaism and early Christianity that is effaced in today's growing Constantinian approach to Christian imperialism and Jewish nationalism.     

There is no interest in precious stones in a vegetable market: the life and sermons of Rabbi Jacob Gordon of Toronto

A preliminary examination of Rabbi Jacob Gordon’s sermons within their biographical, communal, religious, historical, social, and cultural contexts, offers insight into the challenges Jewish immigrants faced in early twentieth century Toronto—as this Orthodox immigrant rabbi perceived them. These sermons provide details and perspectives, and they particularly illuminate doings within Toronto’s Orthodox-immigrant Jewish community. Gordon’s East-European background did not hold him back from remolding his style, as well as the content of his sermons, fully aware as he was of the need to modify his sermonic approach to respond to the novelties of Toronto’s immigrant world. Gordon’s sermons may also be compared to those of other North American contemporaries, again signaling the unique aspects of the Canadian Jewish religious experience at a critical moment. I am grateful to those who assisted in clarifying certain details and issues, as well as offered comments and criticism on early versions of this article: Michael Brown, Marilyn Budd, Richelle Budd Caplan, Avraham A. Greenbaum, Richard Menkis, Ira Robinson, Marc Saperstein, and Mordechai Zalkin. Valuable archival sources are located at the Canadian Jewish Congress Charities Committee National Archives, Montreal (CJC), and at the Ontario Jewish Archives (OJA), both of which I thank for their permission to cite documents in their possession, and I am especially indebted to Donna Bernardo-Ceriz and Janice Rosen for their assistance. Three technical notes are in order: 1) Books, articles or other sources in Hebrew or Yiddish which include an English title are cited in English, and those which do not have an English title were transliterated; 2) All the right pages in Gordon’s book are numbered and all the left pages are marked by Hebrew letters, both sequentially. The Hebrew letters and numbers are identical to the facing English ones. Therefore, whenever referring to the Hebrew letter pagination, I added HP—Hebrew pagination—in brackets; 3) The names of the following archival files in the Jacob Gordon Papers collection, CJC, are abbreviated as indicated in the brackets: Articles File (AF); Correspondence File (CF); and Press Clippings File (PCF).     

Emmanuel Levinas and the New Science of Judaism

This article addresses Emmanuel Levinas's re‐conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth‐century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual sources that modern Judaism had neglected, while at the same time he enlarged Judaism's relevance beyond a historical community by turning to phenomenology as a rigorous science. Finally, I conclude with some reflections on the broader implications of this new science of Judaism for Jewish ethics and identity in a post‐war period.     

An Impossible Possibility? Jewish Barthianism in Interwar Germany

In this essay I examine the Jewish reception of Karl Barth's theology in Germany of the 1930s. This I do through an analysis of a disputed exploration into the possibilities and limitations of the theological principles of dialectical theology for the formulation of a Jewish theology that took place at the time. The publication of Karl Barth's Römerbrief (1919, 1922) generated a great stir among Christian circles in Germany. Profoundly challenging the fundamental assumptions of liberal theology, Barth's ‘dialectical theology' was quickly recognized as an epoch‐making work. But the impact of Barth's theology exceeded its Christian readership. As a corresponding disillusionment of liberal theology in its Jewish version took place among Jews, Barthianism presented itself as a compelling theological model offering a profound rejoinder to the spiritual needs of Jews as well. Yet alongside the recognition of the potentially constructive engagement with Barth's radical thought for a rejuvenated articulation of Jewish theology, Jewish thinkers similarly acknowledged the many challenges and difficulties such a theological encounter implied from a Jewish point of view, thereby projecting their understanding of the Jewish‐Christian difference.     

FINDING ROTHKOWITZ: THE JEWISH ROTHKO

While Mark Rothko's canvases are renowned for their rich, monumental expanses of colour, he has insisted that his paintings should be appreciated on more than an aesthetic level. “The people who weep before my pictures,” he commented in 1956, “are having the same religious experience I had when I painted them.” While various critics and scholars have recognized the importance of this remark, just what Rothko meant by “religious experience” has been highly contested. In this article I will argue that Rothko's Jewish identity—informed by his experiences in Russia and New York—influenced his understanding of “religious experience” in subtle but powerful ways. I will not attempt to spot a raft of Jewish symbols and references in Rothko's work, an endeavour that has yielded spurious results in previous studies. Instead, I will examine Rothko's sense of “religious experience” as an evolving concept in his thought and painting; a process which finds its culmination in the Rothko Chapel, a space informed but not defined by the artist's Jewishness.     

TO SEE GOD IN HIS BEAUTY: AVRAHAM CHALFI AND THE MYSTICAL QUEST FOR THE EVASIVE GOD

Avraham Chalfi's poetry contains some of the main themes of the mystical experience, namely, the attempt “to see God in his Beauty” and the quest to gain an intimate communion with the Divine.1 I am grateful to the poet Raquel Chalfi for sharing of her memories and insights to her uncle Avraham Chalfi's life and work. The discussions we had contributed to my appreciation of Chalfi's poetry and character. I would also like to thank Claire Rechnitzer for her help in the translations of Chalfi's poems and to Prof. Jonathan Garb, my graduate student Mr. Vadim Putzu and the anonymous readers for their insightful comments. Of course, I take full responsibility for all errors that remain. View all notes Uncovering the intertextual references and the repertoire of his allusions positions this poetry within the ever-evolving mystical-religious discussion. Chalfi's theology transforms the Jewish mystical tradition into a critical, at times even fierce, encounter with God and turns fundamental elements, such as ascent to the Pardes and the respective roles of the mystic and God, on their heads. Exploring Chalfi's mystical poems expands our awareness of the theological elements embedded in a variety of modern secular Hebrew poems and their contribution to the evolution and diversification of the canon of Jewish thought.     

"The defects of his race": E.G. Boring and antisemitism in American psychology, 1923-1953

From the 1920s to the 1950s, Edwin G. Boring wrote letters of reference for Jewish students and colleagues in which he followed the common practice of identifying them as Jews and assessing whether they showed "objectionable traits" thought to characterize Jews. These practices are discussed in relation to the increasing antisemitism of the interwar period, with specific reference to Abraham A. Roback and Kurt Lewin. In Roback's case, the "defect" of Jewishness was thought to explain his undesirable personality: with Lewin, personal charm mitigated the "defect" of Jewishness. Boring's unsuccessful attempts to place Jewish students, his subsequent pessimism, and his postwar discussions of Jewish identity are examined in relation to the general issue of antisemitism in the history of academic psychology.     

Reflections on Israel Scheffler's Philosophy of Religion

The burden of this piece is to draw together into a coherent whole the somewhat diverse strands of Israel Scheffler's thought on the philosophy of religion. Extrapolating from personal discussions with Professor Scheffler, various of his books, articles, and other unpublished materials authored and kindly provided by him, I contend that he adumbrates a post-empiricist rendering of religious belief which masterfully avoids some philosophical problems, while unwittingly giving rise to others. Committed to the view that the methodology of science – in one or other of its more acceptable guises – provides the most reliable measure of the content and structure of reality. Scheffler is bound conceptually to redefine Jewish belief in such a way that the traditional conflict between religion and science never emerges. Consistent with this end, he is concerned to divest traditional Judaism of its metaphysical garb, so that what remains are simply the matters of living to which religion ought properly on his view address itself. The Bible is thus reconceptualized as a piece of rich literature, of no real difference in logical kind to any other piece of rich literature, except that it defines uniquely, along with the Torah and other relevant Jewish literature, the history of the particular community whose perception of human values and meaningfulness forms the core of what it is to be Jewish.While I have no quibble whatsoever with Scheffler that the Bible and other religious teachings provides a profound reservoir for cognitive insight into the matters of quality living and appropriate social interaction, I argue that the divorce of religious values from the metaphysics of religion is in the end misguided. My problem with Scheffler's philosophy of religion is not so much with what he has found to be central to religion, as what he has failed to find in religion. By jettisoning its metaphysical basis, he has jettisoned what is inevitably fundamental to Judaism – namely, a resolute belief in God. This being so, an atheist could more readily adopt Scheffler's version of Judaism than could the theist – an outocme which should be problematic for both the theist and the atheist.     

EMMANUEL LEVINAS' METHODOLOGICAL APPROACH TO THE JEWISH SACRED TEXTS

This paper explores Emmanuel Levinas' Jewish writings, and in particular, his Talmudic commentaries and essays on Judaism. The aim is to elicit some salient features of his methodological approach to the Jewish sacred texts. In general, Levinas' specific reflections on method (in terms of reading the Jewish Scriptures) are confined to sporadic, fragmentary comments interspersed throughout his writings. In extracting these reflections, a specifically Levinasian approach emerges. In particular, his approach shows how one may ethically encounter the Other(s) in these sacred texts.     

1890s Zionism reconsidered: Joseph Marco Baruch

Some years before the 1896 appearance of Theodore Herzl Der Judenstaat, Joseph Marco Baruch (Istanbul, 1872–Florence, 1899) articulated his own brand of Zionism. His life and work provide alternative Jewish geographies for the study of Zionism that complicate established categories, such as the cultural/East and political/West, a binary that also posits Jewish identity and political action as disjoined spheres. Neither premise applies to the work of Joseph Marco Baruch. Conceptually, his social vision juxtaposed realpolitik and a national-historical Jewish identity, and his activism was well received in European and Mediterranean circles. As in all similar movements, Zionism was shaped by power struggles between leaders and ideologues; biographical contrasts between Theodore Herzl and Joseph Marco Baruch draw attention to personal privilege and its role in influencing the institutional course of Zionism at a critical historical juncture. The case of Joseph Marco Baruch invites discussion of the early 1890s as an important, but overlooked, period in the development of political Zionism.Paula Daccarett: I would like to thank the Tauber Institute for the Study of European Jewry and Brandeis University GTR grants for the funds that allowed me to undertake research at the Central Zionist Archives, the Machon Ben Zvi, Hebrew University and the Machon Jabotinsky. Special appreciation is in order for Prof. Eugene Sheppard and Sylvia Fuks Fried at the Tauber Institute for their warmth and encouragement of this project. They, alongside Prof. Benjamin Ravid, provided feedback and editorial magic on earlier drafts. Prof. Tony Michels and Prof. Kenneth Stow offered unflagging assistance and support that pulled me out of numerous dead ends on final drafts. I would also like to thank the anonymous reviewers of this article and the attendants at the 2003 WJSA Conference for valuable input.     

Kant,Boole and Peirce's Early Metaphysics

Charles Peirce is often credited for being among the first, perhaps even the first, to develop a scientific metaphysics of indeterminism. After rejecting the received view that Peirce developed his views from Darwin and Maxwell, I argue that Peirce's view results from his synthesis of Immanuel Kant's critical philosophy and George Boole's contributions to formal logic. Specifically, I claim that Kant's conception of the laws of logic as the basis for his architectonic, when combined with Boole's view of probability, yields Peirce's metaphysics of probabilistic laws. Indeterminism provides, therefore, an excellent illustration of how Peirce attempted to use logic to clarify metaphysical problems.Since everyone must have conceptions of things in general, it is most important that they should be carefully constructed. I shall enter into no criticism of the different methods of metaphysical research, but shall merely say that in the opinions of several great thinkers, the only successful mode yet lighted upon is that of adopting our logic as our metaphysics. (W1: 490, 1866)²     

Homosexuality,the Halacha,and the helping professions

The position of Jewish writings on homosexuality is the topic of inquiry. Overt homosexuality, child homosexuality, and lesbianism are examined in the light of Jewish Halacha (law). Though Talmudic writings view homosexuality with severe disapproval, a sprrit of tolerance and compassion is also voiced in them. It is suggested here that Jewish law placed overt homosexuality in the category of illness to evoke compassion for it Halachic insights also suggest that homosexualities be viewed differentially. Activities involving minors and lesbians are not given equal weight in the realm of retribution. There are efforts to obviate social stigma. Prevention and rehabilitation are given major concern. To conclude the article, the role of the Jewish religious practitioner and his responsibilities vis-à-vis the homosexual client are given a brief examination.     

Rabbi Joseph B. Soloveitchik's Endorsement and Critique of Volkish Thought

In this article I trace and examine volkish elements in Rabbi Joseph B. Soloveitchik's thought. My claim is that Soloveitchik is influenced by different notions of volkish ideology which are applied to the Jewish volk. These notions enrich his thought and provide a language to articulate different ideas concerning Jewish peoplehood in modernity. Yet Soloveitchik was also critical of the ethical problems volkish ideology engenders—a critique that is exemplified in his reaction to the philosophy of Martin Heidegger. Soloveitchik thus adopts volkish notions and employs them in a Jewish context yet is simultaneously critical of this vein of thought and its ethical ramifications. This apparent disparity is explained through an understanding of the connection between reason and ethics in Soloveitchik's thought.     

Between the Diaspora and Zion: Cecil Roth and his American friends

Near the start of his career (1925–1930) Cecil Roth developed a vision of the significance of the Diaspora to Jewish life, which he articulated during his tenure at the Intercollegiate Menorah Society Summer School of 1930. For Roth, Jewish creativity could be expressed only by possessing a firm grasp of Jewish history and its essentials. In his summer school lectures Roth sought to integrate Jewish history into the broader sweep of European history, while at the same time he introduced students to historical sources beyond traditional Jewish texts. In the aftermath of World War II Roth entered into a prolonged correspondence with the American Jewish historian Jacob Rader Marcus, who had recently founded the American Jewish Archives, whose purpose was to forward the study of Jewish history by collecting the documents that would enable future research. In their correspondence, Roth and Marcus enunciated an approach to Jewish history that would influence the field for a generation.     

FORWARD,TO THE EAST: NAPTHALI HERZ IMBER'S PERCEPTION OF KABBALAH

Naphtali Herz Imber is famous as the author of the Jewish national anthem, “Hatikvah” (“The Hope”). He is also quite well known for his non-conformism, vagabond lifestyle, and excessive drinking. However, his interest in the occult and Kabbalah are much less known. Imber wrote several articles on Jewish mysticism, translated some kabbalistic texts, and published the first journal on Kabbalah—Uriel: A Monthly Magazine Devoted to Cabbalistic Science (of which only one issue appeared). Although much scholarly literature has been devoted to Imber and his famous poem, his interest in the occult and Jewish mysticism has not been investigated. This article will discuss Imber's encounter with late-nineteenth-century esotericism, specifically the doctrines of Laurence and Alice Oliphant and the Theosophical Society. It presents Imber's notions concerning Jewish mysticism and examines the impact that the Theosophical Society and the Oliphants' principles had on his perception of Kabbalah. Finally, it discusses the connection between Imber's Zionism and his interest in Kabbalah and shows that his perception of Jewish mysticism, which was greatly influenced by Western esoteric ideas, was shaped in the framework of fin de siècle Orientalism and Jewish nationalism. Imber's positive evaluation of Jewish mysticism and its nationalistic interpretation anticipates the position of later Zionist scholars of Jewish mysticism, whose vision of Kabbalah and Hasidism largely shaped the way Jewish mysticism is perceived and studied today.     

Merleau-Ponty’s Immanent Critique of Gestalt Theory

Merleau-Ponty’s appropriation of Gestalt theory in The Structure of Behavior is central to his entire corpus. Yet commentators exhibit little agreement about what lesson is to be learned from his critique, and provide little exegesis of how his argument proceeds. I fill this exegetical gap. I show that the Gestaltist’s fundamental error is to reify forms as transcendent realities, rather than treating them as phenomena of perceptual consciousness. From this, reductivist errors follow. The essay serves not only as a helpful guide through parts of The Structure of Behavior for newcomers, but also offers a corrective to recent trends in philosophy of mind. Such influential commentators as Hubert Dreyfus, Taylor Carmen, and Evan Thompson have, I argue, risked serious misunderstanding of Merleau-Ponty’s view, by mistakenly treating “circular causality” as central to Merleau-Ponty’s own acausal (dialectical) view of forms.