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78


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81

English Summary
This work is an attempt to present an introduction to the teachings of Rav SHAGAR
(Shimon Gershon Rosenberg), who passed away last year. His thought of late, deals with
postmodern thougt and the cultural rift it bears. His stance towards this philosophical
mood, reveals an in-depth view of the Jewish tradition in his view, and so an introduction
to his philosophy.
The work is structured in accordance with the analysis of R Nachman of Breslaw, done
by Yehuda Libes. He shows in that spiritual realm, R Nachman puts the emphasis on the
ways of devotion, rather than the contents; so mach so, that he proclaimed that his lack of
knowledge surpasses his knowledge. R Nachman saw in God an indefinable dynamic
that is why he was initially excited about the actions of emancipated Jews (Mascilim)
who broke the old mold. He was eventually disappointed to find that they had merely
replaced one fixation with another. R. Nachman sees the tradition, consumed with the
Devine, the ultimate inexorable renewal. Tradition enables any thought (including itself)
to be explored, revealing its stagnation points, its regress into dogma. Instead, a break in
the fixation is required, an eruption of new Devine revelation and light. This kind of
fracture entails a difficult and potentially dangerous spiritual tension, it is the very same
core of devotion and revelation.
This stance is in lock-step with R. SHAGARs relationship with postmodernism. Its
various trends emphasizes the narrative and medium over the content. It too dismantles
the fixation points of human thought, by text interpretation and investigation into the
history and genealogy of hermeneutics. Rav SHAGAR joines this intellectual wave and
identifies its basic motivation with certain elements of tradition (like the Kabalistic

81

breaking of the vessels and deconstruction, and the Talmud with postmodern narrative
and method). Nevertheless, Rav SHAGAR also identifies in postmodernism its moment
of stagnation. Even this philosophy of multiple truths in constant flux, warning against
dogmatism can itself become atrophied. All truth can lose its fundamental trust and
transform into cynicism and dishonesty. Instead, Rav SHAGAR brings to the fore human
decision to trust and continue to grow from within the postmodern deconstitution. He
claims this destructive process to be an avenue, an opening for the human return from
rationalism to mysticism, a much more exciting religious option than its predecesors.
Our work focuses on the methodological aspect continual renewal of Rav SHAGARs
philosophy. However, it doe contain in its end some specific contents, expressing the
method in todays existential context. From the vantage of method, the main derivations
are achieved: Theoretical attitudes toward the question of existence as a orthodox,
single-truth person, in a world of non-committing relativistic truths; Also, specific
employments of his stance in various realms: devotion (in the sense of trust- Bitahon),
chastity and covenant.

82