Franz Kafka and Judaism

Last updated

A photograph of Kafka taken around 1910. Franz Kafka 1910.jpg
A photograph of Kafka taken around 1910.

Beginning with the correspondence between Walter Benjamin and Gershom Scholem (or possibly before that, when Martin Buber became one of Franz Kafka's first publishers) interpretations, speculations, and reactions to Kafka's Judaism became so substantial during the 20th century as to virtually constitute an entire minor literature. Meditations about how and to what extent Kafka anticipated or represented the incoming Holocaust of the European Jewry comprise a major component of most scholarship along these lines.

Contents

Kafka and Jewish mysticism

Shortly after he began to write The Castle (which he never finished), Kafka wrote in his diary that he had "suffered something very like a breakdown." Near the end of the entry he wrote:

"All such writing is an assault on all frontiers...it might easily have developed into a new secret doctrine, a Kabbalah. There are intimations of this. Though of course it would require genius of an unimaginable kind to strike root again in old centuries, or create the old centuries anew and not spend itself withal, but only then begin to flower forth." [1]

Though his diaries were not published until 1948, there was a small but intense vortex of discussion about Kafka as a kind of 'secular Jewish mystic.' Kafka became the object of inquiry and discussion in a correspondence between two German-Jewish intellectuals who are themselves often considered 20th century mystics: Walter Benjamin and Gershom Scholem.

In 1937, Scholem who is generally acknowledged to be the founder of modern, academic study of the Kabbalah, wrote about Kafka in a letter to Salman Schocken. Scholem claimed that when he read the Czech author alongside the Pentateuch and the Talmud during a period of intensive study and feelings of 'the most rationalistic skepticism' about his area of study, "I [found in Kafka] the most perfect and unsurpassed expression of this fine line [between religion and nihilism] an expression which, as a secular statement of the Kabbalistic world-feeling in a modern spirit, seemed to me to wrap Kafka's writings in the halo of the canonical." [2]

Scholem sent this letter to Schocken from Berlin to Jerusalem—where Scholem was shortly to follow after his publisher, as Nazi aggression in his homeland continued to ramp up before the advent of World War II. In the following year, between the Anschluss and the crossing of the Vistula on June 12 of 1938, Benjamin wrote to Scholem from Europe:

The long and the short of it is that apparently an appeal had to be made to the forces of this [ancient, naive mystical] tradition if an individual (by the name of Franz Kafka) was to be confronted with that reality of ours which realizes itself theoretically, for example, in modern (quantum and relativistic) physics, and practically in the technology of modem warfare. What I mean to say is that this reality can virtually no longer be experienced by an individual, and that Kafka's world, frequently of such playfulness and interlaced with angels, is the exact complement of his era which is preparing to do away with the inhabitants of this planet on a considerable scale. The experience which corresponds to that of Kafka, the private individual, will probably not become accessible to the masses until such time as they are being done away with. [3]

Gershom Scholem was not alone among thinking people when he later read these lines as having some prophetic significance in respect to the onrushing disaster which befell the Jews in the European Holocaust. [4]

Kafka and the Holocaust

George Steiner writes in his introduction to The Trial :

"Kafka's In the Penal Colony , his play on 'vermin' and annihilation in The Metamorphosis were actualized shortly after his death. A concrete fulfillment of augury, of detailed clairvoyance, attaches to his seeming fantastications.... Kafka's Milena and his three sisters died in the camps. The central European Jewish world which Kafka ironized and celebrated went to hideous extinction. The spiritual possibility exists that Franz Kafka experienced his prophetic powers as some visitation of guilt." [5]

Steiner goes on to claim that Kafka's tortured struggle with the German language derives from hearing in its cadences the oncoming violence which was about to overwhelm and destroy the German-Jewish milieu in which Kafka had grown up:

German is the language which formulated Jew-hating obscenities and a will to annihilation without precedent. It unleashed from within itself the bellowing of the inhuman while, at the same time, laying claim to its eminent philosophic literary heritage and while continuing at many levels and in the domesticities of the every day, to function normally. The... dilemma has its premonitory antecedent in Kafka's torment over a 'false mother tongue'. [6]

This latter suspicion seems to be well-founded based on a variety of passages from Kafka's diaries and letters. He wrote in his diary, "Yesterday it occurred to me that I did not always love my mother as she deserved and as I could, only because the German language prevented it." [7] And, in his notorious diagnosis of the struggle of the German-Jewish writer, he wrote to Max Brod, "[The Jewish writers] live beset by three impossibilities: the impossibility of not writing, the impossibility of writing in German and the impossibility of writing differently, and we could add a fourth impossibility: the impossibility of writing at all."

Bibliography

Related Research Articles

<span class="mw-page-title-main">Franz Kafka</span> Bohemian writer (1883–1924)

Franz Kafka was a German-speaking Bohemian novelist and short-story writer based in Prague, who is widely regarded as one of the major figures of 20th-century literature. His work fuses elements of realism and the fantastic. It typically features isolated protagonists facing bizarre or surrealistic predicaments and incomprehensible socio-bureaucratic powers. It has been interpreted as exploring themes of alienation, existential anxiety, guilt, and absurdity. His best known works include the novella The Metamorphosis and novels The Trial and The Castle. The term Kafkaesque has entered English to describe absurd situations like those depicted in his writing.

<span class="mw-page-title-main">Franz Xaver von Baader</span> 18th and 19th-century German philosopher and theologian (1765–1841)

Franz von Baader, born Benedikt Franz Xaver Baader, was a German Catholic philosopher, theologian, physician, and mining engineer. Resisting the empiricism of his day, he denounced most Western philosophy since Descartes as trending into atheism and has been considered a revival of the Scholastic school.

<span class="mw-page-title-main">Walter Benjamin</span> German cultural critic, philosopher and social critic (1892–1940)

Walter Bendix Schönflies Benjamin was a German Jewish philosopher, cultural critic, media theorist, and essayist. An eclectic thinker who combined elements of German idealism, Romanticism, Western Marxism, Jewish mysticism, and Neo-Kantianism, Benjamin made enduring and influential contributions to aesthetic theory, literary criticism, and historical materialism. He was associated with the Frankfurt School, and also maintained formative friendships with thinkers such as playwright Bertolt Brecht and Kabbalah scholar Gershom Scholem. He was related to German political theorist and philosopher Hannah Arendt through her first marriage to Benjamin's cousin Günther Anders though the friendship between Arendt and Benjamin outlasted her marriage to Anders. Both Arendt and Anders were students of Martin Heidegger, whom Benjamin considered a nemesis.

<span class="mw-page-title-main">Franz Rosenzweig</span> Jewish theologian and philosopher (1886–1929)

Franz Rosenzweig was a German theologian, philosopher, and translator.

Academic study of Jewish mysticism, especially since Gershom Scholem's Major Trends in Jewish Mysticism (1941), draws distinctions between different forms of mysticism which were practiced in different eras of Jewish history. Of these, Kabbalah, which emerged in 12th-century southwestern Europe, is the most well known, but it is not the only typological form, nor was it the first form which emerged. Among the previous forms were Merkabah mysticism, and Ashkenazi Hasidim around the time of the emergence of Kabbalah.

<span class="mw-page-title-main">Milena Jesenská</span> Czech journalist, writer, editor and translator

Milena Jesenská was a Czech journalist, writer, editor and translator.

<span class="mw-page-title-main">Gershom Scholem</span> German-Israeli philosopher (1897–1982)

Gershom Scholem, was a German-born Israeli philosopher and historian. Widely regarded as the founder of modern academic study of the Kabbalah, Scholem was appointed the first professor of Jewish mysticism at Hebrew University of Jerusalem.

<span class="mw-page-title-main">Salman Schocken</span> Jewish publisher and entrepreneur (1877-1959)

Salman Schocken or Shlomo Zalman Schocken was a German Jewish publisher, and co-founder of the large Kaufhaus Schocken chain of department stores in Germany. Stripped of his citizenship and forced to sell his company by the German government, he immigrated to Mandatory Palestine in 1934, where he purchased the newspaper Haaretz.

<span class="mw-page-title-main">Joseph Franz Molitor</span> German writer and philosopher (1779–1860)

Franz Joseph Molitor, or Joseph Franz Molitor was a German writer and philosopher.

<span class="mw-page-title-main">Nahum Norbert Glatzer</span> Austrian and American Jewish literary scholar

Nahum Norbert Glatzer was an Austrian and American scholar of Jewish history and philosophy from antiquity to mid 20th century.

<span class="mw-page-title-main">Nathan of Gaza</span> Jewish theologian and author

Nathan of Gaza, also Nathan Benjamin ben Elisha Hayyim haLevi Ashkenazi or Ghazzati, was a theologian and author born in Jerusalem. After his marriage in 1663 he moved to Gaza, where he became famous as a prophet for the Jewish messiah claimant Sabbatai Zevi.

<i>Arcades Project</i> Unfinished book by Walter Benjamin

Passagenwerk or Arcades Project was an unfinished project of German philosopher and cultural critic Walter Benjamin, written between 1927 and 1940. An enormous collection of writings on the city life of Paris in the 19th century, it was especially concerned with Paris' iron-and-glass covered "arcades".

<i>Angelus Novus</i> Painting by Paul Klee

Angelus Novus is a 1920 monoprint by the Swiss-German artist Paul Klee, using the oil transfer method he invented. It is now in the collection of the Israel Museum in Jerusalem.

The Bücherei des Schocken Verlag sometimes informally referred to as beliebte Reihe der Schocken-Bücherei with its distinct, uniform style is widely considered "one of the most important manifestations of the spiritual life of Jews in Germany between 1933 and 1938".

<span class="mw-page-title-main">Theses on the Philosophy of History</span> 1940 essay by German philosopher and critic Walter Benjamin

"Theses on the Philosophy of History" or "On the Concept of History" is an essay written in early 1940 by German philosopher and critic Walter Benjamin. It is one of Benjamin's best-known, and most controversial works.

<span class="mw-page-title-main">Vivian Liska</span>

Vivian Liska, born in New York City, United States is a professor of German literature and director of the Institute of Jewish Studies at the University of Antwerp, Belgium. Since 2013 she is also distinguished visiting professor at Hebrew University, Jerusalem.

Werner Kraft was a German-Israeli literary scholar, writer and librarian.

<i>One Way Street</i> (book) Anthology of brief meditation

One Way Street is an anthology of brief meditations by Walter Benjamin collected and published as a book in 1928. The reflections composing its cycle were mostly written coterminously with the drafting phase of his doctoral thesis The Origin of German Tragic Drama, during his personally transformative though ultimately failed romance with Asja Lācis. Many of the pieces that were published individually prior to their appearance as a collection first ran as feuilleton in newspapers—a critical, artistic, sometimes purely humorous or bizarre space-filling feature of newspaper formats in Europe at the time.

"On Language as Such and on the Language of Man" is the first of an uncompleted trilogy of essays articulating a metaphysics or post-metaphysics of language in and as the name of God, written by Walter Benjamin, in response to a series of questions raised by Gershom Scholem in a conversation that began at a villa in the German countryside at the end of the summer in 1916. The second fragment in this trilogy is "On the Mimetic Faculty," written from exile in 1932–1933. The piece "On Language" constitutes the earliest major artifact of Benjamin's thought, preceded only by a few speeches that he'd given in the debating society of Berlin's Jewish Youth Movement, and some articles he'd written for the banned antiwar student journal Der Anfäng.

"On the Mimetic Faculty" is the second of an uncompleted trilogy of essays articulating a metaphysics or post-metaphysics of language, written by Walter Benjamin in the months leading up to and immediately following after the appointment of Adolph Hitler as Chancellor of Germany, the Reichstag Fire, and the inauguration of the Third Reich and sent as a letter to his best friend, the Librarian of Ancient Manuscripts at Hebrew University and Master of Kabbalah in Jerusalem, Gershom Scholem.

References

  1. Franz Kafka. "January 16th, 1922. "Diaries 1910–1923. Page 399
  2. Biale, David. "A Letter from Gershom Scholem to Zalman Schocken, 1937." Gershom Scholem: Kabbalah and Counter-History. Page 32.
  3. Walter Benjamin. "Some Reflections on Kafka,"(from a letter to Gershom Scholem June 12th 1938). Illuminations. 142–143
  4. George Steiner. "Introduction by George Steiner." The Trial (by Franz Kafka).
  5. George Steiner. "Introduction by George Steiner." The Trial(by Franz Kafka).
  6. George Steiner. "Grammars of Creation". Page 199. New Haven and London: 2001.
  7. Franz Kafka. Diaries 1910–1923. New York, NY: Schocken Books, 1976. Page 113.