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The Modern Intellectual and His Heretical Ancestor: Gershom Scholem and Nathan of Gaza

Gershom Scholem was without question a brilliant example of the modern Jewish intellectual : neither Talmudic, rabbinical, nor kabbalistic and still less a prophet.’ More modestly but with remarkable spiritual energy he was a historian, a man of learning, a university graduate, a (critical) son of the Haskalah or Hebrew Enlightenment, and a thinker who without ever ceasing to believe after his own fashion abandoned the traditional orthodox faith, with its rituals and prohibitions. He was also a modern Jewish intellectual because he was assimilated, shaped by German culture despite his revolt against assimilation, his fight on behalf of ’dissimilation’ (to use the term invented by Franz Rosenzweig), and his adherence to Sionism, which caused him to leave for Jerusalem in 1923. In reality he belonged to the first generation of Jewish university intellectuals in Central Europe who burst massively into the institutions of higher education at the end of the nineteenth and the beginning of the twentieth centuries in contrast to the isolated individuals, generally cut off from the Jewish community, who had had access to academic study in the earlier period. But Gershom Scholem also belonged to the category of modern intellectuals both Jews and non-Jews who bitterly resented the ’disenchantment of the world’, the Entzauberung der Welt, which according to Max Weber characterized modernity. For that reason he was deeply attracted to the ’romantic critique of modernity’, the criticism in the name of the cultural or religious values of the past of instrumental rationality (the Zweckrationalitdt that Weber speaks of), of the quantification and the reification produced by modern bourgeois-industrial civilization. He formed part of that great movement of modern criticism of modernity which drew its inspiration from the German Romantic tradition, and which sought an antidote to the loss of meaning in myth, history, or religion. Like other romantics, Scholem was too modern to wish for a return to the past pure and simple: he could no longer believe in the Kabbalah, or in the imminent coming of the Messiah, like his ancestors. His strategy of re-enchanting the world was located within