Fractured fragments sitting in travail

Description

Experience is always seen through embodied eyes. Through a clarified way of seeing called, Anmerkungen or "afterwords", poetry takes note of the truth inherent to subjectivity as reflected in language. These afterwords challenge the reality of "not yet" [ nocht nichts] seeing from our subjective situatedness the other that confronts us at every turn. In the wake of catastrophe, fractured fragments of vision await a rebirthing of redemption.Any response, post-Shoah, is flows from fractured fragments toward confusion or 'olam hatohu, to restoration or 'olam hatiqun , until envisioning a divine-human matrix in motion or merkabah is possible. This motion is the hermeneutic web for these afterwords. The hermeneutics of "swerving", "transumption" as well as "vacuum and void" open new reading strategies in the poetry of Zelda Mishkovsky Schneerson (1914--1984), H&barbelow;aviva Pedaya (b. 1965) and H&barbelow;aya Esther (Godlevsky) (b. 1941). These afterwords, flowing from a Cordozaen hermeneutic matrix comprised of Cordovero-Luria-Tzvi, are then correlated to the poets Mishkovsky-Pedaya-Esther. Coupled with this is a re-evaluation of the pioneering studies of Harold Bloom as well as Hillel Zeitlin and Arthur Green. While outlined by Gershom Scholem, these afterwords diverge from Wolfson's poetics of Kabbalah to attempt realizing another aspect of this future study of the kabbalah of poetry through Hebrew Hermeneutics. This project births the redemptive possibility of poetics becoming poet hical. From these masterful studies on the poetry of esotericism, new ways of seeing collocations of poetry within 'aggadah and kabbalah as a by-path we call Hebrew Hermeneutics becomes possible.How does a post-Shoah "aesthetic nonrepresentationalism" affect Hebrew culture in general, and Israeli poetry in particular? Israeli poetry serves as the site for debating the relation between public trauma and private experience. These afterwords inquire how Hebrew poetry has "carried forward" from collective catastrophe to rewrite and rebirth the individual experience. In the wake of national catastrophes, how is exilic language reborn in Jewish literature, especially in the correlation between Talmudic and Lurianic hermeneutics? From this hermeneutic vantage point, the question remains, What Hebrew poets are for?

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