By Jay M .Harris
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Additional info for Association for Jewish studies 2000-2001- 25
82. 26. ,pp. 82-88. To be sure,section XIV does not lack foraestheticdescriptionsof its own. See law issues "a pp. 83-84. " 27. ,pp. 89-95. It is herethatSoloveitchikrecountsthe storycitedabove aboutR. I;ayyimof Briskdefendinga deadman'srights. Steppingback a momentallows one to chartthe followingmovementin PartOne of HalakhicMan. Indeed,the very ethicalrigorof studyingand observingthe law lishemahconstitutesa thirdaestheticthreadin its ownright-one foundin Kant's systemandin thetheoreticalcanonsof modern,abstractart.
Lackingany otherdirector concretesenseor purpose,mitzvahis observedfor its own sake. As such, mitzvahconstitutesa signifierpointingto othersignifiers(to other mitzvot)whose cumulativeeffect may have everythingor nothingto do with or ethics. (2) It wouldalso seemthatI have ignoredthe ethicalseriousness,the spiritual quality, and the strong sense of commandmentthat define andclassicalJewishthoughtwritlarge. "This too must be said: pleasurein Kantianaesthetics(and in of halakhah)is an effect,not a motivatingreason Soloveitchik'sunderstanding or cause.
As such,the purposeof performinga mitzvahremainsintrinsicto the systemof performance. The rabbisbelievedthat God revealed the written and oral Torah in its entirety to Moses at Sinai. AlthoughSoloveitchikbelievedno less in the Torah'sdivine origins, he eschews what Rosenzweig called a pseudo-juridical 45. 187,194-95. 46 His thoughtsquirmsinsteadon assumptions conceptualization the divine halakhah and a combinationof Aristotelianand nature of regarding neo-Kantian epistemologies(discussedin fullby RavitzkyandKaplan).
Association for Jewish studies 2000-2001- 25 by Jay M .Harris