Pardes__Scholem_and_Idel

cvThe first known writing on the Pardes technique is in the Sefer Pardes, attributed to Moses de Leon, and dated about 1290. At the time, de Leon claimed to have discovered the text, but scholar Gershom Scholem (19xx) is convincing when he argues that the most likely author of the text was de Leon himself. (De Leon's wife and daughter in fact made this claim after de Leon's death). Another work, known simply as Pardes, by an unknown author, appeared shortly after the Sefer Pardes. These works reflected the interest of a number of Jewish scholars of the mystical tradition (and others) in the perceived levels of meaning in the Torah and other holy texts and commentaries. The Pardes system was much in favour for a couple of centuries, an interest that reflected a more general cultural and individual desire for deeper understanding, and was written about mostly by Kabbalists. At the same time, similar "levels of meaning" models were developed in Christian and Islamic writings. At the time of the rise of scientific rationalism, Pardes (and similar models) fell out of favour for a variety of reasons, which this analysis identifies. The link to mystical experience was emphasised as a means of denigrating such systems, and the review of literature clarifies the distinction between the Pardes model, and the way it has at times been employed, sometimes by charlatans, especially since the 16th century (and continuing to the present day). Pardes was largely left alone by scholars until Gershom Scholem legitimised its study as an academic discipline in his writing on the Kabbalah, a form of Jewish mysticism. The Kabbalah has strong links to a scientific and psychological understanding of meaning, as evidenced in some recent serious works.1 Pardes, in particular, has been further explored in the writings of modern scholar and (list his uni etc) Moshe Idel. His work has paved the way for serious academic work on Pardes. Gershom Scholem and Moshe Idel are giants in the field, and inform and legitimise the academic activities of those who follow. Gershom Scholem & Moshe Idel Gershom Scholem is the pre-eminent figure of modern Jewish scholarship. After leaving Germany in 1923 he worked in Jerusalem at the Hebrew University, initially as a librarian, and eventually as Professor of Mysticism and the Kabbalah, and was also president of the Israel Academy of Sciences and Humanities. He is renown for his meticulous and painstaking analysis and penetrating insights and his work adds immeasurably to our understanding of many key foundation concepts. Scholem is first and foremost an academic, and he views Kabbalistic writings in this context. This differs from the early writers, who were practicing Kabbalists, and whose focus was on using techniques designed to deepen their understanding of themselves, the world, and their place in it – through a deeper exploration of the meaning(s) of the Torah, and other writings. Scholem has done more than anyone to open up the study of historically significant writings of early Kabbalists, and his writings have resulted in a firm foundation that is necessary for any academic work in the field. Scholem's work necessarily differs from the early writers – he is not expounding a system he practices, but is analysing the work of those who do so, bringing a keen eye for detail and deep insight. There is a certain dryness in some of his work that results, but his rational approach to mystical writings has lent stature to the field. Like Scholem, Idel notes that the primary activity of the Kabbalah is to extract meaning from text. Eitan Fishbane (2005) notes that Moshe Idel's Absorbing Perfections is a landmark study in the terrain of Kabbalah research, and many insights from the broader field of hermeneutics and literary theory are brought to bear upon the kabbalistic material in the most fruitful manner (94). Fishbane identifies one of the key features that makes Idel's work so interesting, and important – the way in which Idel builds on Gershom Scholem's earlier works to bring serious academic study of the Kabbalah (and associated concepts) into the 21st century. Idel does this by the way he uses his understanding of literary theory and interpretation to create a context for the models and methods that Kabbalists centuries earlier developed – models like Pardes. Absorbing Perfections presents a new approach to meaning, and the purpose of symbolism in Kabbalistic literature. Eitan Fishbane (2005) summarises the core features and ideas of Idel's work as: 1 The kabbalistic notion of interpretative infinities, contrasted with contemporary deconstructionist theory. 2 Idea and function of symbolism. 3 Relationship and contrast between Midrashic and Kabbalistic hermeneutics. 4 Kabbalists' variety of hermeneutical methods applied to extract meaning. (95). The work of Moshe Idel finds a place for Pardes in modern times, with relevance to literary theory and criticism. Fishbane notes, “Idel understands the symbolic mode of the Kabbalah to be a fundamentally exegetical phenomenon” (97). Idel treats symbolic language as a specific hermeneutical technique, and not as a tool for either contemplation, or cognitive comprehension of hidden realms.2 Symbolism is not the font of mystical and visionary experience, but a tool that can be employed by writers (to be later interpreted by readers and/or viewers of text). The writings of these two eminent scholars provides the foundation for current understanding of the method and history of Pardes, and Idel's work in particular, links the interpretative activities of Pardes with current literary theories of approaching and understanding text.