TY - GEN A1 - Hadad, Yemima T1 - Hasidic myth-activism BT - Martin Buber's theopolitical revision of Volkish Nationalism T2 - Postprints der Universität Potsdam : Humanwissenschaftliche Reihe N2 - Since the 1970s, Buber has often been suspected of being a Volkish thinker. This essay reconsiders the affinity of Buber's late writings with Volkish ideology. It examines the allegations against Buber's Volkish thought in light of his later biblical and Hasidic writings. By illuminating the ideological affinity between these two modes of thought, the essay explains how Buber aims to depart from the dangers of myth without rejecting myth as such. I argue that Buber's relationship to myth can help us to explain his critique of nationalism. My basic argument is that in his struggle with hyper-nationalism, Buber follows the Baal Shem Tov and his struggle against Sabbateanism. Like the Besht, Buber does not reject myth, but seeks instead to repair it from within. Whereas hyper-nationalism uses myth to advance its political goals, Buber seeks to reposition ethics within a mythic framework. I view Buber's exegesis and commentaries on biblical and Hasidic myths as myth-activism. T3 - Zweitveröffentlichungen der Universität Potsdam : Humanwissenschaftliche Reihe - 642 KW - Myth-Activism KW - Martin Buber KW - theopolitics KW - Zionism KW - Hasidism KW - myth KW - activism KW - Volkism KW - Judaism KW - politics Y1 - 2020 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:kobv:517-opus4-472235 SN - 1866-8364 IS - 642 ER - TY - JOUR A1 - Hadad, Yemima T1 - Hasidic Myth-Activism BT - Martin Buber’s Theopolitical Revision of Volkish Nationalism JF - Religions N2 - Since the 1970s, Buber has often been suspected of being a Volkish thinker. This essay reconsiders the affinity of Buber’s late writings with Volkish ideology. It examines the allegations against Buber’s Volkish thought in light of his later biblical and Hasidic writings. By illuminating the ideological affinity between these two modes of thought, the essay explains how Buber aims to depart from the dangers of myth without rejecting myth as such. I argue that Buber’s relationship to myth can help us to explain his critique of nationalism. My basic argument is that in his struggle with hyper-nationalism, Buber follows the Baal Shem Tov and his struggle against Sabbateanism. Like the Besht, Buber does not reject myth, but seeks instead to repair it from within. Whereas hyper-nationalism uses myth to advance its political goals, Buber seeks to reposition ethics within a mythic framework. I view Buber’s exegesis and commentaries on biblical and Hasidic myths as myth-activism. KW - Myth-Activism KW - Martin Buber KW - theopolitics KW - Zionism KW - Hasidism KW - myth KW - activism KW - Volkism KW - Judaism KW - politics Y1 - 2019 U6 - https://doi.org/10.3390/rel10020096 SN - 2077-1444 VL - 10 IS - 2 PB - MDPI CY - Basel ER - TY - JOUR A1 - Hadad, Yemima T1 - “Ich Habe Nicht Geantwortet” BT - Hermeneutics of secrecy, religious silence, and Dialogvergessenheit in Martin Buber’s exchange with Franz Rosenzweig about Halakhah JF - Naharaim : Zeitschrift für deutsch-jüdische Literatur und Kulturgeschichte (Journal of German-Jewish Literature and Cultural History) N2 - The exchange between Martin Buber and Franz Rosenzweig on the status of halakha is a well known, but also frustrating fixture in scholarship. For rather than responding to Rosenzweig’s critique, Buber seems to retreat in silence, claiming to be “unable to speak” about his position on Jewish Law. Scholars have generally tried to explain Buber’s failure to respond on philosophical and biographical grounds. What I propose, by contrast, is to revisit the question of Buber’s silence and secrecy from a hermeneutical standpoint, arguing that Buber engaged in a deliberate strategy of concealment that constituted its own form of response. The hermeneutics of silence discloses a call for religious renewal that follows a state of Dialogvergessenheit, but which cannot be made audible. Neither dialogue nor its remembrance can be commanded. While Buber struggles with his Nichtredenkönnen, he also stands in a tradition of secretive hermeneutics – the Jewish hermeneutics of sod. Y1 - 2020 U6 - https://doi.org/10.1515/naha-2019-0015 SN - 1862-9156 SN - 1862-9148 VL - 14 IS - 1 SP - 103 EP - 132 PB - de Gruyter CY - Berlin ER - TY - JOUR A1 - Hadad, Yemima T1 - Feminism, Femininity and Women: The Presence and Contribution of Women in Shaping Martin Buber’s Thought: Reflections on: Paul Mendes-Flohr’s: Martin Buber: life of faith and dissent. - New Haven: Yale University Press, 2019. - ISBN: 978-0-300-15304-0 T1 - על הביוגרפיה מרטין בובר: חיים של אמונה ומחלוקת, מאת פול מנדס פלור JF - Alpayim Ve'Od Y1 - 2021 VL - 3 SP - 151 EP - 165 ER - TY - CHAP A1 - Hadad, Yemima T1 - אחרית דבר לספר פגישות מאת מרטין בובר T2 - Martin Buber: Meetings N2 - לא מעט ביוגרפיות חשובות מרחיבות דעת ומשכילות נכתבו על אודות איש הרוח והפילוסוף מרטין בובר – הוגה עז רושם, שהדי הגותו, אמרותיו וכתביו אוחזים בנו גם היום למעלה מחצי מאה לאחר מותו. יחד עם זאת, כל הביוגרפיות יחדיו, חשובות ומעמיקות כפי שהן, אינן משתוות בעצמתן הספרותית לספרון קצר זה, שניתן לראות בו מעין אוטוביוגרפיה מזוקקת הכתובה בצורה של פרגמנטים קצרים. לא בכדי השווה מוריס פרידמן את העצמה הפואטית-פילוסופית של הפרגמנטים האוטוביוגרפיים שלפנינו אל ספריו של בובר אני ואתה (1923) ודרכו של אדם על פי תורת החסידות (1948). אכן בזכרונות אלו שבובר מעלה טבוע משהו מן הטון של סיפורי החסידות ומן המסר של הפילוסופיה הדיאלוגית. ואולם, בניגוד לשני הספרים הקודמים שהוזכרו, פגישות לא נכתב כספר אלא הפך לספר בדיעבד. זוהי למעשה אסופה של זכרונות קצרים ומלאי תובנה שנכתבו ופורסמו בזמנים שונים וראו אור לראשונה כיחידה אחת באסופת המאמרים אודות הפילוסופיה של מרטין בובר (1967), בעריכתם של ארתור שליפ ומוריס פרידמן. מוריס פרידמן מעיד שהיה שותף לבחירה, סידור ולעריכה של הפרגמנטים שלפנינו יחד עם בובר, ובעוד שחלק מהפרגמנטים פורסמו בתקופות מוקדמות יותר, חלקם נכתבו לכבוד האסופה. פרידמן אף מדגיש את ערכם המעשי של סיפורי פגישות אלה בדינמיקות קבוצתיות ובסמינרים ואת כוחם לעורר בקורא זיכרונות וחוויית אישיים. T2 - Life of Dialogue: An Epilogue Y1 - 2021 SN - 978-965-563-082-4 SP - 77 EP - 85 PB - Nahar Books CY - Binjamina ER - TY - JOUR A1 - Hadad, Yemima T1 - Gilgul of Meaning BT - Martin Buber on Vaterland and the Land of the Fathers JF - Azimuth : philosophical coordinates in modern and contemporary age Y1 - 2021 SN - 978-88-5529-285-6 SN - 978-88-5529-286-3 SN - 2282-4863 VL - 9 IS - 18 SP - 105 EP - 128 PB - Inschibboleth Edizioni CY - Roma ER - TY - THES A1 - Hadad, Yemima T1 - History of Forgetfulness BT - Dialogue and Hasidism in Martin Buber's Theopolitics Y1 - 2021 ER - TY - JOUR A1 - Kosman, Admiʾel A1 - Hadad, Yemima T1 - The societal role of the man of spirit according to Martin Buber JF - Hebrew Union College annual / Jewish Institute of Religion : HUCA N2 - This study offers a view into Buber's conception of the social role of the “person of spirit” – the individual who, in other contexts, would be called philosopher, thinker, or intellectual.A key element of the person of spirit's role, according to Buber, is the evaluation of social reality – judging the public's ability to be guided by the realm of the spirit at any given hour while responding to the challenges that this particular hour may present. The person of spirit is required to constantly mediate between “heaven” and “earth” – between the ideal and reality – even if in a particular situation the moral action which has to be taken can only be partial, and will fall short of the absolute demand of the spirit.Buber emphasizes that the influence of the spirit on reality always begins with an effort of the “person of spirit” to transform him or herself from a monological to a dialogical person. Without a dialogical affinity between the person of spirit and their community, there can be no real effect of the spirit on reality.The person of spirit is, therefore, according to Buber, fully involved in the social life of the community. Our study shows that Buber shaped this figure of the “person of spirit” by combining the model of the biblical prophet, who is sent to the people, with the model of the Hasidic leader who acts according to the principle of the “Descent of the Zaddik.” The person of spirit is required to live their life in a “Thou” relationship with their community, and is therefore frequently descending from an elevated spiritual level to the level of the people, in order to empathetically share their mundane worries, fears, and afflictions.By comparing the models of the biblical prophet and the Hassidic Zaddik to the model of the Greek prophetes and Plato's philosopher-king, we can, according to Buber, reflect on the role of the person of spirit in society in our time as well. KW - Buber, Martin KW - Jewish philosophy 20th century KW - Zaddikim History of doctrines Y1 - 2022 U6 - https://doi.org/10.15650/hebruniocollannu.91.2020.0207 SN - 0360-9049 VL - 91 SP - 207 EP - 259 PB - College CY - Cincinnati ER -