Gershom Scholem (1897−1982) was one of the greatest academics of the twentieth century. A pioneering scholar of Kabbalah (often characterized as a Jewish form of mysticism), Scholem left Germany for Mandate Palestine in 1923, becoming the librarian of the fledgling Hebrew University in Jerusalem shortly thereafter. Scholem returned to Germany in 1946 as an august scholar tasked with salvaging valuable Jewish writings and artifacts plundered by the Nazis under the auspices of the Treasures of Diaspora Archive.
Steve Stern’s latest book, an emotionally resonant historical novel interspersed with highbrow humor, follows Scholem’s journey through Europe as he tries to collect Jewish books for the Holy Land. In Stern’s hands, Scholem’s odyssey is a redemptive project as he attempts to save Jewish artifacts although it’s too late to save any Jewish souls. Thwarted by bureaucracy and haunted by memories of his departed friend Walter Benjamin and their discussions of Franz Kafka’s writings, Scholem grows increasingly frustrated until he returns to Mandatory Palestine prior to the declaration of the modern state of Israel.
Stern depicts Scholem’s attempt to bring Jewish texts from Europe to the Holy as a redemptive project. In his scholarship, Scholem was obsessed with the theme of redemption. It is the theme of his most famous essay, “Redemption Through Sin.” The essay explores the kabbalistic ideas of Sabbatai Zevi, who declared himself the Messiah in the seventeenth century; and Jacob Frank who, following in Zevi’s footsteps, did likewise in the eighteenth century. Both taught that they needed to engage in extreme and sinful behavior to spur the final messianic redemption. In A Fool’s Kabbalah, Scholem, performing his own “redemption through sin” travels some of the most important cities of Nazi Europe such as Paris, Prague, and Frankfurt — trying to save Jewish artifacts and bring them to Mandatory Palestine.
A parallel narrative (told in alternating chapters) follows the fictional Menke Klepfisch, the enfant terrible of a Polish shtetl called Zyldzce. Having tramped through western Europe in a state of near destitution, he returns to care for his ailing mother, simultaneously annoying and amusing the townsfolk, especially the rabbi’s daughter. While Scholem’s story begins in 1946, Meike’s starts when the pangs of World War II are just being felt in eastern Europe. When the Nazis arrive, Menke attempts to shake the hand of the Obersturmführer who, against expectations, delights in Menke’s buffoonery, often calling on him to perform as a joke-telling jester. The reader wonders if Menke’s closeness with the Nazi official can save the Jews or if destruction is inevitable, the forces of history too powerful for anyone to contest. As the threats facing the shtetl become clear, the rabbi attempts to summon Kabbalistic magic to save the shtetl using an enigmatic grimoire containing spells titled The Book of Raziel. This enigmatic text becomes the locus of intersection of the two narratives.
Who is the fool? Is it Scholem in his quixotic quest to bring Jewish books to Palestine? Is it Menke, inured to the imminent risks the Nazis pose by his own stupidity? Perhaps it is the reader, trying to bring order upon the chaos of the two narratives.
A Fool’s Kabbalah is many things: a redemption story, a primer on Jewish texts and mysticism, a bawdy but deeply learned historical novel, and a meditation on the meaning of historical memory in the face of catastrophe. Peppered with Yiddishisms, historical references, and Kabbalistic expositions, it is a novel immersed in Jewish culture — a culture marked by tragedy and hope, humor and brilliance.
Brian Hillman is an assistant professor in the Department of Philosophy and Religious Studies at Towson University.
