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NOTES TO PAGES 575–93

46. Specifically, for Fackenheim ‘‘You shall not grant Hitler a posthumous victory’’ may be
    regarded as the 614th commandment of the Torah. See, e.g., Emil Fackenheim,To Mend the World:
    Foundations of Post-Holocaust Thought(New York: Schocken, 1982).


47. Butler speaks of this preoccupation, for instance, in ‘‘Violence, Mourning, Politics,’’ where
    she reflects on the possibility of taking an experience of forced realization of vulnerability, such as
    9/11 in the U.S., as a point of departure for imagining and practicing political community from a
    standpoint of mutual vulnerability among ‘‘others.’’ The experience of RHR and of a few other
    groups in Israel/Palestine may speak to this possibility as prefigured or at least advocated by Butler.
    See herPrecarious Life: The Powers of Mourning and Violence(London: Verso, 2004), 19–49.


48. Cathy Caruth,Unclaimed Experience: Trauma, Narrative, and History(Baltimore: The
    Johns Hopkins University Press, 1996).


49. David Forman, ‘‘Hell No, We Won’t Go,’’The Jerusalem Post, February 28, 2002.


50. Samson Raphael Hirsch,The Pentateuch, translated and explained by Samson Raphael
    Hirsch, vol. 2:Exodus, English trans. Isaac Levy (London, 1960), 373.


51. Yehiel Grenimann, ‘‘Shomrei Mishpat: New Directions, Old Directions,’’RHR Newsletter
    10 (January 2000): 3.


52. Interview with the author, Jerusalem, April 8, 2004.


53. Rabbi David Forman, ‘‘A Judaism for Our Day,’’RHR Newsletter13 (April 2003): 3.


54. Rabbi Arik Ascherman, ‘‘Balata,’’ message circulated through RHR mailing list.


55. Levinas,Otherwise than Being,6.


56. Ascherman’s speech was circulated to the RHR e-mail list on March 22 and 24, 2005.


57. One is reminded here of Arendt’s linking of active togetherness to authentic power, as well
    as of Levinas’s notion of respect as a necessary component of justice (understood as a political,
    rather than an ethical, category). In his words, ‘‘The respected one is not the one to whom, but
    with whom justice is done. Respect is a relationship between equals. Justice assumes that original
    equality’’ (‘‘The I and the Totality,’’ inEntre Nous: Thinking of the Other, trans. Barbara Harshav,
    with Michael B. Smith [New York: Columbia University Press, 1998], 35).


58. Abdelaziz Rantisi was a Hamas leader assassinated by the Israeli army in Gaza in April


59. 
    

Paola Marrati, Mysticism and the Foundation of the Open Society: Bergsonian Politics

1. Henri Bergson,The Creative Mind(1934; New York: Citadel Books, 1974).


2. Ibid., 101.


3. Ibid., 100–101.


4. Gilles Deleuze,Difference and Repetition(1968; New York: Columbia University Press,
   1994), 211–12.


5. Adorno describes one of the essential aims of metaphysics in just the same terms. In his
   1965 lectures published under the titleMetaphysics: Concept and Problems, Adorno understands the
   key problem of Aristotle’s philosophy to be bringing together the change in existing things with the
   Platonic demand for eternity and immutability. The concept of movement as the realization of a
   possibility provides the link between change and eternity that guarantees the ontological priority of
   immutability: ‘‘Latent in his philosophy is the contradiction between the Eleatic and Platonic ele-
   ment of the doctrine of Being and the unmistakable moment of change associated with Greek or
   Hellenic enlightenment. Thus all the construction of Aristotle’sMetaphysicsis really focused on this

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