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Sacred Attunement
 Sacred
Attunement
A Jewish Theology

michael fishbane

The University of Chicago Press y Chicago and London

michael fishbane The University of Chicago Press, Chicago 60637
is the Nathan Cummings The University of Chicago Press, Ltd., London
Professor of Jewish © 2008 by The University of Chicago
Studies at the University All rights reserved. Published 2008
of Chicago. Among his Printed in the United States of America
many publications is, 17 16 15 14 13 12 11 10 09 08   1 2 3 4 5
most recently, Biblical isbn-13: 978-0-226-25171-4 (cloth)
Myth and Rabbinic isbn-10: 0-226-25171-3 (cloth)
Mythmaking (2003).
Library of Congress Cataloging-in-Publication Data
Fishbane, Michael A.
   Sacred attunement : a Jewish theology / Michael
Fishbane.
    p.   cm.
   Includes bibliographical references and index.
   isbn-13 : 978-0-226-25171-4 (hardcover : alk. paper)
   isbn-10: 0-226-25171-3 (hardcover : alk. paper)
   1. Judaism—Doctrines. 2. Spiritual life—Judaism.
3. Hermeneutics—Religious aspects—Judaism. I. Title.
BM602.F57 2008
296.3—dc22
2007048321

¥ The paper used in this publication meets the

minimum requirements of the American National
Standard for Information Sciences—Permanence
of Paper for Printed Library Materials,
ansi z39.48–1992.
 for Mona
vbuak-kg ssj-wruw
(prov. 31:26)
 Contents
Preface ix
   1    toward theology 1
Rethinking Theology: Some Preliminary Considerations 1
Three Domains of Human Being 15
From General to Jewish Theology 39
   2 a jewish hermeneutical theology 46
Sinai and Torah 46
Torah and Hermeneutical Theology 62
PaRDeS 102
   3   religious practice and forms of attention 108
Preliminary Thoughts about Living Theologically 108
The Practice of Halakha 114
The Life of Prayer 129
The Process of Study 146
Radical Kindness 151
   4 forms of thought and living theology 156
Scripture as the Ground of Life and Thought 156
Emunah and Theological Integrity 164
Futility and the Sense of Hevel 172
Be-khol Atar ve-Atar : Central Places 176
Toward a Theology of Hiyyuv
. 191
“In the cranny of the rock, in the hiddenness” 200
Sof ve-Ein Sof : Finitude and Infinity 201
epilogue 206
Acknowledgments 211
Notes 213
Index 233
Preface
This work is an attempt to “do” theology in a dark and disorient­
ing time—a time sunk in the mire of modernity. Naïveté is out of
the question. The mirror of the world reflects back to us our will­
ful epistemologies, our suspicion of values, and the rank perversi­
ties of the human heart. Like Kafka, we prowl aimlessly around
the debris of old Sinais, in a wasteland of thought. The tablets of
despair are strewn everywhere. Old beginnings do not work; they
are a dead end. Is theology even possible in such circumstances?
And if possible, can it be done without denying the undeniable?
Rosenzweig found a breakthrough. For him, the stark con­
sciousness of mortality broke the iron claw of impersonal reason
and philosophy, and opened up a theology of existence marked
by the temporal rhythms of speech and liturgy. But now, nearly a
century later, we are beset by other enclosures of thought; stran­
gled by subjectivity; and also told that language can never mean
what it says or even quite reach its object. Meaning is endlessly
deferred. Hölderlin has even turned the obligation to wait into
a virtue, musing that the gods have wandered off through the
rifts of language. But not only the gods. And thus another break­
through is needed. I would call it the consciousness of natality,
the spring of beginnings that comes with a reborn mindfulness.
Perhaps this may loosen the grip of indecision and attune us to
 Preface
the shapes of worldly existence, with their diverse obligations and
challenges. Natality is the route to transcendence—to the many
forms of otherness, ever present and ever beckoning, all around.
The path to theology undertaken here is grounded in the forms
of experience found in the natural world. In the course of time,
these forms and their linguistic expressions weave a web of habi­
tude; the raw and the real are stifled by routine. There is much
to do, one thinks, and it is good to work in a settled sphere with
established patterns. But the fissures happen in any case, and in
unexpected ways; and then the human being is awakened, if only
for the time being, to vaster dimensions of experience and the con­
tingencies of existence. These breakthroughs of consciousness may
even transform one’s life; but they are not inherently theologi­
cal. Their power is to remind the self that the “merely other” of
everydayness is grounded in an Other of more exceeding depths
and heights. But forgetting is the norm. And thus it is one of the
chief virtues of artistic creativity to reformulate the sounds and
sights of existence, and thereby create new openings in one’s or­
dinary perceptions. Hereby, the daily routine of life is more inten­
tionally ruptured, and the shapes of perception are ex­perienced as
subtended by infinite possibilities—such that our everyday con­
sciousness is experienced as shot through with traces of transcen­
dence. Aesthetic experience gives us these moments of reborn
mindfulness on occasion; whereas artists may live more continu­
ously in these spaces of awareness, often disconnected from ordi­
nary perceptions.
Theology does something more: it receives these perceptions
of transcendence and tries to sustain (and even revive) them in
the normal course of life. It does so not solely in terms of the
experiences per se, but especially in terms of the duties these per­
ceptions impose. The special sense of le transcendance immanente
(in Jean Wahl’s phrase) thus sets the standards of spiritual truth
and value, as distinct from l’immanence transcendente of ordinary
perception. The result is a bimodal consciousness, whose reality
and imperatives are variously formulated by different theological
traditions. The lines of these perceptions of transcendence, shin­
 Preface xi
ing through the forms of worldly immanence, which so variously
impress themselves on the human spirit, run outward infinitely.
They gather nowhere and everywhere. Theology calls this unsay­
able ground God. It is a word that focuses the mind and heart.
But it is only a cipher for something more radically Other. This
is the transcendence of transcendence. For if the first saves the
phenomena, grounding them in something “More” (than mere
human perceptions), the second saves God (both the word and
the reality) from being delimited by human language and con­
sciousness. These matters are central to this work.
Jewish theology is of a particular sort. It is grounded in these
natural and supernatural realities, but speaks its own language.
This language is the result of its own interpretations of these
matters, both the experiences and the duties, and the interpreta­
tion of these interpretations. These forms of interpretation consti­
tute the shapes and content of Jewish hermeneutical theology—
as well as its possibilities. I have tried to give a new dimension
to this feature of Jewish thought, and in this way save the study
of scripture from being a merely historical retrieval of informa­
tion, and the history of interpretation from becoming an archive
of achievements. With respect to the first case, this is done by
reading specific events in this corpus as theological expressions
of primordial truth. The narratives of scripture thus become par­
adigms of perennial matters bearing on divine presence (both
transcendence and immanence), as well as the human response
to them. The second case (the history of interpretation) takes us
further, building on the fact that the study of scripture is a ven­
erable spiritual discipline in Judaism that has produced (during
more than two millennia) a multifaceted system of Bible inter­
pretation. The results are now not simply received as so many
solutions to the plain sense of the text, or to its legal, allegorical,
or even mystical character. Rather, these types of interpretation
are understood to foster diverse modes of attention to textual de­
tails, which in turn cultivate correlative forms of attention to the
world and to divine reality. In this way, a network of correlations
is proposed between forms of reading texts, by attunement to
xii Preface
their nuances and meanings, and forms of reading external real­
ity, by attunement to its manifold details and their significance;
and between (both) these various forms and modalities of divine
perception, by cultivating types of theological consciousness and
attunement. Textual study thus becomes a discipline of ethical
and spiritual self-cultivation; and scripture is transformed thereby
from an authoritative corpus of received laws, beliefs, and mem­
ories into an authorizing matrix for ongoing meditative reflec­
tion and reflective action. The result of such processes is that
ethical and theological matters are bound to scriptural language
and its interpretation, leading to different experiences of time
and judgment. Such considerations take Rosenzweig’s notion of
“speech-thinking” a step further. For if his great insight (stimu­
lated by Rosenstock-Huessy) is that the grammatical forms of
language structure thought, and that thinking is also bound to
the grammar of temporal existence, we would now add the di­
mension of “exegetical-thinking,” whereby the speaking of texts
in the process of interpretation puts one into diverse temporal
and grammatical rhythms; these latter prepare the reader for life
and for theology. The Jewish theology that results is multiple and
pluralistic. It is alive as a living practice, but is not life itself; it
is rather a preparation for it: an attunement for attunement. In­
terpretation requires one to stop prowling, and to take a stand
before the teachings of texts and experience. This may reorient
the self to the world and to meaning. Torah is thus a pointing of
direction (and an indication of possibilities) along the way; it is
no quick fix.
Through the process of reading, the world is disclosed as a
great variety of forms of life that are variously interpreted and at­
tended to. This is the double-faced nature of attunement: it in­
volves both perception and performance. Accordingly, theology is
not merely a type of thinking but also a type of living. For it is in
just this way that it is tested and put to the proof (Buber’s notion
of Bewährung). Otherwise, theology is a mere bundle of words—
dead letters without soul. Scripture and the vast enterprise of le­
gal exegesis in Judaism establish normative structures for such a
 Preface xiii
rich enactment: structures that are initially disclosed through in­
terpretation, and then discovered and applied in the course of
life. These must also be attended to. On the one hand, the world
provides forms of attention for theology that must be carefully dis­
cerned and enacted. All this constitutes the vast realm of halakha
(normative action). On the other hand, the world is experienced
in terms of fullness or lack; these positive or negative valences
variously impose themselves on our attention. Theology gives
expression to this through forms of prayer and blessing, which
also attune us to modalities of divine immanence in all its numi­
nous depth and height. Finally, there are those forms of attention
cultivated by sacred study, both alone and in partnership. Such
practices further prepare the self to engage in the world, through
the reflective consideration of textual scenarios and topics; and
they cultivate both an inner and an outer discourse, through the
ways one speaks about things to oneself and with another person.
The partner-in-study may thus be related to as a modality (or
actualization) of divine presence, even as the forms of law and
prayer may train one to see traces of this reality in more imper­
sonal things and events. Alertness is all. The call of God (through
all expressions of reality) may everywhere break the veil of our
daily stupor, and then natality overcomes mortality. This is an
ecstatic transcendence of mortality in a (specific) fullness of time,
without denying the finality of death and dying. In the eros of
attunement, “love is strong as death.”
But this eros in the theology to be presented here is fraught
with risk. One must take with the utmost seriousness the great
difficulty of establishing and sustaining a theological position of
vigilant attentiveness—given the constraints of our cognition and
the nature of the knowable; given the lethargy of our moral will
and the urge to flight; and given the reality of evil and the dis­
sonances which rupture our sense of significance. All these exude
the vapors of futility, and constitute a kind of kelipah or “shell”
mentality, whereby things are encrusted by a sense of despair and
only disjunctions are felt or seen. The present theology attempts
to stare all this down and, without denials, promote the virtues of
xiv Preface
spiritual resolve and self-overcoming. A vital means toward this
end is the rabbinic tradition and its reinterpretation. In various
ways, these serve as aides-de-camp in the ongoing struggle for
intellectual integrity and the natality of renewal.
The following passage provides a clue. Regarding the perfor­
mance of religious duties, scripture repeatedly exhorts: “you shall
do them” (va-asitem otam) (cf. Lev. 26:3), and in this way un­
derscores the need to enact one’s theological commitments. The
tasks of life are always already there, outside the self, for one to
do and fulfill them as the commandments of God. They thereby
exemplify the conditions of heteronomy. But the theological imag­
ination often resists reducing the law (any law) to something
“other” or exterior to the self, and reconceives it in terms both
more personal and more interior to selfhood. For this reason,
an ancient commentator took up our biblical text and wrought
an exegetical revision of exceptional significance—reading the
object pronoun otam (them) as atem (you), and thereby trans­
forming the exhortation decisively. For it is now made to say, “va-
asitem atem,” namely, that in the doing (of the commandments)
“you will make (or refashion) yourselves”! Here is the essence of
hermeneutical theology in a nutshell. The old words of scripture
are spaces for ever-new moments of spiritual consciousness and
self-transformation. But this new reading is no mere assertion of
autonomy, to counterpoint the original heteronomous emphasis.
It is rather a complex blend of the two. Interiority and exteriority
are intertwined and interdependent. And lest we fail to notice,
this blend is itself effected by the exegetical act. At such mo­
ments, Sinai is reborn in the mind, and one must humble oneself
to oneself—all ears.
 1

Toward Theology
Rethinking Theology: Some Preliminary Considerations
Theology is a sacred enterprise, to be enacted with awe and pro-
bity; for it is the ever-new attempt to speak of the reality of God
and direct the self toward this truth. So considered, theology is
a spiritual exercise of the highest order. Its work is conditioned
by time and place and tradition, and by the differential impact
of these factors. Whether theology strives for eternal and ab-
stract formulations—or for expressions that are more temporal
and concrete—depends on the particular practitioner of these
thought-forms as well as diverse cultural factors. Styles of theo-
logical practice vary greatly. Some center on brief images, born in
intuitive flashes and connected by a spiritual logic; others derive
from more discursive acts of reason, and adhere to more formal
standards of coherence. In addition, these different versions may
evoke authoritative sources in explicit or covert ways—or not
at all. The phenomenon of theology is thus multiple in nature
and protean in form. Each generation produces the expressions
appropriate to its conventions and needs. The impact of life and
the search for meaning and integrity crowd one’s consciousness
continuously. A living theology tries to meet this challenge again
and again.
 Chapter One
Thus, despite the natural desire for enduring explanations,
new times will repeatedly impeach inherited consolidations and
induce their constant reformulation. Disingenuousness or fear
may seduce one into self-deception and disregard; but authentic-
ity is their moral counterforce, and demands repeated stocktak-
ing and reassessment. It requires one to step out of the shadows
of tradition and routine and say: “Here I am; this is life as I know
it.” Such a confession clears a space for honest theology. Too of-
ten is our sense of the world affected by habit and familiar ideas.
We have eyes to see, but our minds are filled with idols. The
result is a living death. Almost unknowingly we become caretak-
ers of our moribund sensibilities. Only through self-examination
may one hope to begin anew.

theological integrity

The call for integrity demands an assessment of what we take

to be real and true in our religious lives. Traditions mask our
thoughts, and glib pieties provide the hiding places where we
crouch against the thunderous question: Where are you—just
now in your life? We must therefore have the courage to exam-
ine our beliefs (both received and constructed) and determine
what is intellectually or spiritually viable. No evasions should be
permitted as we each ask, in what sense is God a living reality
in our lives, or merely some abstraction of thought; and in what
respect is religious life a matter of true engagement, or simply
an expression of inherited behaviors? And insofar as we are also
heirs to religious formulations from the past, sometimes centu-
ries and millennia removed from our present circumstances, with
their often vastly different intellectual ideals and challenges, it
is also necessary to ask, in what way is the language of scripture
real or true or compelling for us, given its personalized portray-
als of God and divine dominion, or its particular picture of the
world order and its spiritual entities? How do they jibe with our
contemporary sense of language and spirituality and cosmos?
And by the same token, we must also ask, now as Jews with a
 Toward Theology 
particular history and culture, in what respect (if at all) is the
language of the ancient rabbis a living truth or instruction for us
today, saturated as it is with age-specific personifications of God
and the divine universe as a whole? To be sure, such questions
need not always arise or come to roost in the same nest; and
one may even find ways of filtering these matters in the course
of encountering them—as may be the case, for example, in the
process of study, when one may integrate some topics and terms
while casting others aside. But such intellectual sifting is less
easy to do in the course of statutory prayer, when biblical and
rabbinic images fill one’s mouth and mind in steady succession;
or while performing certain ritual acts that have prescribed for-
mulations, though these latter might not ring true to our natural
or metaphysical sense of things. It would be easy to resolve these
matters by shutting down one’s mind or simply going through
the verbal motions—out of loyalty at best. But such practices
smack of compartmentalization and retreat from the difficulties
at hand. Alternatively, one might say that (traditional) religious
language is different from ordinary speech, and should therefore
be tolerated as some linguistic hint of the archaic or primordial
beyond normal experience. But such a resolution would split re-
ligious language off from everyday reality and usage, and could
even dichotomize these two spheres.
A living theology cannot take such paths. It must rather be
direct and forthright as it seeks to create integrations between
the various domains of one’s life (the everyday and the religious),
and between one’s intentions and behaviors, verbal and other-
wise. This has always been the conscious ideal and unconscious
impulse of genuine theology; and for its part, authentic Jewish
theology has always been marked by strategies of accommoda-
tion between the earlier and foundational strata of theological
tradition (such as scripture) and the challenge of quite differ-
ent moral attitudes or truth claims (from the broader intellec-
tual environment). Thus the concern for integrity is not merely
a modern dilemma, faced with cognitive gaps between the past
and the present, but a historical phenomenon, evincing ongoing
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