Against Autoimmune Self-Sacrifice: Religiosity, Messianicity, and Violence in Derrida’s “Faith and Knowledge” and in Classical Rabbinic Judaism
Open accessAbstract
In this essay, I argue that a comparison of Derrida's "Faith and Knowledge" to the texts and thought of classical rabbinic Judaism can illuminate new conceptual connections among the different elements of Derrida's thought.Both Derrida and the rabbinic texts can be viewed as affirming a type of "holding back" and "allowing the other to be," stances which Derrida links to "religiosity" and to "messianicity beyond all messianism."Moreover, the rabbinic texts appear to avoid the "autoimmune" reaction that Derrida sees as stemming from many sacrificial and self-sacrificial logics in which the self is problematically sacrificed in order to preserve the "unscathed" other.In addition, the rabbinic texts' stance concerning divine authorization for war and capital punishment help to illuminate Derrida's claim that the ostensibly "secular" wars of modern states are in fact better understood as "wars of religion."
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TL;DR
The essay argues that comparing Derrida’s “Faith and Knowledge” with classical rabbinic Judaism reveals shared logics of “holding back” and “letting the other be,” while rabbinic texts avoid the autoimmune self-sacrifice Derrida diagnoses in many sacrificial logics. It also claims rabbinic messianicity and the suspension of divinely authorized violence illuminate Derrida’s assertion that ostensibly secular modern wars are structurally “wars of religion.”
Key findings
- Derrida links “religiosity” to absolute respect for life and “Thou shalt not kill,” but argues this can generate a “sacrificial vocation,” self-sacrifice, and autoimmune violence “in the name of non-violence.”
- Classical rabbinic texts such as Tosefta Yevamot 8:7 and Mishnah Sanhedrin 4:5 treat each living human as God’s image, grounding a near-absolute prohibition on killing without positively requiring self-sacrifice for the other.
- The Talmud’s “let yourself be killed rather than kill” (BT Sanhedrin 74a) is read as a negative prohibition against sacrificing the other, not as a positive imperative to sacrifice the self; the *rodef* exception permits lethal force only under sharp restrictions.
- Rabbinic suspension of capital punishment and war after the Temple’s destruction and loss of prophecy functions like a “vaccine”: it preserves sacrificial discourse in suspended form, preventing actualized sacrificial violence, and parallels Derrida’s “messianicity beyond all messianism.”
Methods
- Conceptual/philosophical comparison rather than historical influence: the author explicitly does not claim Derrida consciously drew on rabbinic texts, only that the two display parallel logics.
- Sources include Derrida’s “Faith and Knowledge,” Levinas, and classical rabbinic passages from Mishnah, Tosefta, and Babylonian Talmud, alongside secondary scholarship such as Lorberbaum, Kavka, and Wolfson.
- Analysis is close reading and conceptual juxtaposition; no empirical data, sample, or quantitative analysis is reported.
Limitations
- The author states that he does not claim direct or indirect historical influence of rabbinic conceptuality on Derrida, only parallel forms of logic.
- The author states that he is not claiming there are no exceptions within the broad rabbinic corpus; some passages could display sacrificial impulses, though he maintains the highlighted patterns are dominant tendencies.
- Evident from the text: the argument is interpretive and philosophical, relies on selected rabbinic passages and secondary sources, and offers no empirical testing or systematic corpus-wide analysis.
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- Interpretationreasoning
The rabbinic texts' stance concerning divine authorization for war and capital punishment helps to illuminate Derrida's claim that the ostensibly 'secular' wars of modern states are in fact better understood as 'wars of religion.'
“In addition, the rabbinic texts' stance concerning divine authorization for war and capital punishment help to illuminate Derrida's claim that the ostensibly”
Quote in the paperNot a substantial claim - Interpretationnone given
The rabbinic texts appear to avoid the 'autoimmune' reaction that Derrida sees as stemming from many sacrificial and self-sacrificial logics in which the self is problematically sacrificed in order to preserve the 'unscathed' other.
“Moreover, the rabbinic texts appear to avoid the”
Quote in the paperNot a substantial claim - Interpretationreasoning
Both Derrida and the rabbinic texts can be viewed as affirming a type of 'holding back' and 'allowing the other to be,' stances which Derrida links to 'religiosity' and to 'messianicity beyond all messianism.'
“Both Derrida and the rabbinic texts can be viewed as affirming a type of”
Quote in the paperSubstantial claim - Premisereasoning
Derrida worries, on ethical grounds, that certain forms of 'respect for the other' can generate violence in the name of ostensible opposition to violence.
“he nevertheless worries -on precisely”
Quote in the paperSubstantial claim - Interpretationreasoning
By upholding the conceptual-theoretical possibility of legitimate violence toward the other while suspending it in practice, the other that one should let be and that one shall not kill is precisely a scathed, rather than unscathed, other.
“By upholding the conceptual-theoretical possibility of legitimate violence toward the other while suspending it in practice, the other that one should”
Quote in the paperSubstantial claim
- Interpretationreasoning
Because the messianic future is temporally transcendent and with no immanence that is yet present, there is no basis for a claim of knowledge of the other who is to come.
“Thus, because the messianic future is temporally transcendent and with no immanence that is yet present, there is no basis for a claim of knowledge of the other who is to come.”
Quote in the paperSubstantial claim - Interpretationreasoning
In the rabbinic conception, there is no situation that would warrant taking the life of an innocent person, as the latter remains absolutely off-limits and must be absolutely respected.
“In the rabbinic conception, there is no situation that would warrant taking the life of an innocent person, as the latter remains absolutely off-limits and must be absolutely”
Quote in the paperSubstantial claim - Interpretationreasoning
Given this description of the messianic stance of classical rabbinic literature, Derrida may have been incorrect in his claim that messianicity abstracted from messianism is not found in any of the Abrahamic religions.
“Given this description of the messianic stance of classical rabbinic literature, it seems that Derrida may have been incorrect in his claim that messianicity abstracted from messianism is not found in any of the Abrahamic religions.”
Quote in the paperSubstantial claim - Interpretationreasoning
From the perspective of classical rabbinic literature, causes for war of either type represent a human appropriation of divine status.
“From the perspective of classical rabbinic literature,”
Quote in the paperSubstantial claim - Interpretationcitation
The rabbinic approach functions as a vaccine: by preserving the discourse of sacrificial violence in a weakened, suspended form, it prevents actualized sacrificial violence in practice.
“In this regard, rather than generating a violent autoimmune reaction, we might say that the rabbinic approach functions as a”
Quote in the paperSubstantial claim - Premisereasoning
Derrida indicates that the 'absolute respect of life,' characteristic of 'religiosity,' inherently brings with it a simultaneous tendency to sacrifice the lives of selves and of others.
“Thus, Derrida indicates that the”
Quote in the paperSubstantial claim - Interpretationreasoning
Both Derrida's notion of religiosity and classical rabbinic thought extend otherness from the divine to the ethical sphere of human life.
“it is notable that both Derrida's notion of religiosity and classical rabbinic thought extend this otherness from the divine to the ethical sphere of human life.”
Quote in the paperSubstantial claim - Interpretationreasoning
The rabbinic conceptuality enables a socially-politically radical upholding of the other, the desirable aspect of religiosity, without simultaneously generating sacrificial violence.
“By contrast, it may be that the rabbinic conceptuality enables a socially-politically radical upholding of the other -the desirable aspect of”
Quote in the paperSubstantial claim - Interpretationreasoning
The texts of classical rabbinic Judaism can be plausibly construed as having put forth a messianicity abstracted from all messianisms.
“I argue here that the texts of classical rabbinic Judaism can be plausibly construed as having done precisely this.”
Quote in the paperSubstantial claim - Premisecitation
In the rabbinic conception, the image of God corresponds not to the human soul or intellect, but to the physically embodied, living human being as a whole.
“As Yair Lorberbaum has emphasized, in the rabbinic conception, the image of God corresponds not to the human soul or intellect, but to the physically embodied, living human being as a whole.5”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism.
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Premisereasoning
The obligation of respecting the image of God extends even to letting oneself be killed rather than injuring another person.
“Moreover, the obligation of respecting the image of God extends even to letting oneself be killed rather than injuring another person.”
Quote in the paperSubstantial claim - Interpretationreasoning
With regard to the messiah, the goal is not to acquire da'at, graspable knowledge, but rather actively to remove any pretense to such knowledge.
“With regard to the messiah, the goal is not to acquire da῾at, graspable knowledge, but rather actively to remove any pretense to such knowledge.”
Quote in the paperSubstantial claim - Interpretationreasoning
Both Derrida and the rabbis seem to prefer to align themselves with a form of mere faith that stands in contrast to false or idolatrous claims to war-justifying knowledge.
“Nevertheless, both Derrida and the rabbis seems to prefer to align themselves with a form of mere”
Quote in the paperSubstantial claim - Interpretationreasoning
In failing to respect the otherness of God's transcendent authority, such actions accordingly end up annulling the otherness of God's image in one's fellow human beings as well.
“In failing to respect the otherness of God's transcendent authority, such actions accordingly end up annulling the otherness of God's image in one's fellow human beings as well.”
Quote in the paperSubstantial claim - Interpretationnone given
Classical rabbinic texts put forth a notion in which the messianic redemption lies specifically in the future; it is not identified with any past or present person or program.
“First of all, these texts put forth a notion in which the messianic redemption lies specifically in the future; it is not identified with any past or present person or program.”
Quote in the paperNot a substantial claim - Interpretationreasoning
In comparing rabbinic conceptuality to Derrida's concerns about religiosity, the rabbinic texts could uphold Derrida's positive regard for refraining from harming the other, but without the sacrificial violence that he sees as often accompanying the latter.
“In comparing rabbinic conceptuality to Derrida's concerns about religiosity, we found that the rabbinic texts could uphold Derrida's positive regard for refraining from harming the other, but without the sacrificial violence that he sees as often accompanying the latter.”
Quote in the paperSubstantial claim - Interpretationreasoning
In this conceptual framework, preserving the intactness of the living individual is simultaneously an ethical and sacred-religious responsibility.
“In this conceptual framework, preserving the intactness of the living individual is simultaneously an ethical and sacred-religious responsibility.”
Quote in the paperSubstantial claim - Interpretationcitation
The rabbinic admonition Blasted be the bones of those who calculate the End manifests a stance of refraining from calculated knowledge of when the messiah will come, leaving one in an appropriate open orientation.
“Such a stance can be seen as manifested in the rabbinic admonition,”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Babylonian Talmud Sanhedrin 97b
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Interpretationreasoning
Whereas the forms of messianisms put forth claims of certainty and knowledge, the classical rabbinic stance seems to say that it is only by recognizing and acknowledging the current lack of knowledge and certainty, as exemplified by the rabbinic conception of Israel's exilic status, that one can properly align oneself to the coming of the messianic future.
“Thus, whereas the forms of messianisms put forth claims of certainty and knowledge, the classical rabbinic stance seems to say that it is only by recognizing and acknowledging the current lack of knowledge and certainty -as exemplified by the rabbinic conception of Israel's exilic status -that one can properly align oneself to the coming of the messianic future.”
Quote in the paperSubstantial claim
- Classified as probably not a substantial claim. 60
- May combine two claims. 29
- The quote only partly states this claim. 2
Probably not a substantial claim: may not pass S2 (checkable).
InterpretationreasoningA comparison of Derrida's 'Faith and Knowledge' to the texts and thought of classical rabbinic Judaism can illuminate new conceptual connections among the different elements of Derrida's thought.
“In this essay, I argue that a comparison of Derrida's”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
PremisecitationDerrida identifies two distinct but related dynamics within a 'universal structure of religiosity': an 'absolute respect for life' and a structurally arising 'sacrificial vocation' involving a tendency of violence toward living individuals.
“Derrida identifies two distinct but related dynamics within what he describes as”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Derrida, "Faith and Knowledge: The Two Sources of 'Religion' at the Limits of Reason Alone," 42-101.
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
InterpretationcitationIn Mishnah Sanhedrin 4:5, the 'stamp of the first human being' corresponds to creation in God's image, and yet this seeming 'common feature' manifests as the uniqueness and non-sameness of each individual.
“The”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Mishnah Sanhedrin 4:5
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S4 (based). May combine two claims.
InterpretationreasoningThis is the orientation that the rabbinic texts attribute to the nations of the world, and which they see as Israel's task to resist.
“This is the orientation that the rabbinic texts attribute to”
Quote in the paperNot a substantial claim- Rests on an assumption: The rabbinic texts attribute to the nations of the world the orientation of human appropriation of divine status through war, and see it as Israel's task to resist that orientation.
Classified as probably not a substantial claim. May combine two claims.
InterpretationreasoningA failure to hold back would transform the coming of the other into something else, a form of self rather than other, which would in turn preclude the actual coming of the other.
“By contrast, the implication seems to be that a failure to hold back would transform the coming of the other into something else -a form of self, rather than other, which would in turn, through this transformation, preclude the actual coming of the other.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningThe difference between these two stances is not indicated by whether or not one uses typical religious terminology, but rather by one's practical stance, by whether or not one affirms or refrains from actions that result in the sacrifice of the other and/or of the self.
“The difference between these two stances is not indicated by whether or not one uses typical”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningThe rabbinic text presents a 'negative' framework, as an opposition to other-sacrifice: one should not sacrifice the other for the sake of the self.
“Rather, what is presented remains in a”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningConcrete messianism knowingly identifies one or another existing figures, programs, or institutions as the path for bringing about the advent of justice, and justifies the sacrifice of human others in light of that knowing identification.
“on the one hand, there is a religious-messianic orientation of concrete messianism that knowingly identifies one or another existing figures, programs, or institutions as the path for bringing about the advent of justice, and which justifies the sacrifice of human others in light of that knowing identification.”
Quote in the paperSubstantial claimMay combine two claims.
InterpretationcitationIn Tosefta Yevamot 8:7, causing the death of an individual human being is described as 'annulling the image of God'; because of the direct connection between God and the human being as image of God, causing the death of an individual is not simply a 'finite' offence, but is also an 'absolute' injury insofar as it affects God as well.
“Here, causing the death of an individual human being is described as”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Tosefta Yevamot 8:7
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
InterpretationreasoningBoth Derrida and the rabbinic texts align themselves with an orientation that, possessing merely human capacities, does not lay claim to access to such knowledge or conferred authorization, and so must refrain from such actions and instead let the other be.
“By contrast, both Derrida and the rabbinic texts align themselves with an orientation that, possessing”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims. The quote only partly states this claim.
PremisereasoningDerrida presents certain aspects of religiosity positively and affirms the impulse to let the other be, but worries that problematic forms of apparently letting the other be can result in violence to the self and then in turn to others.
“Derrida presents certain aspects of religiosity positively and seems to affirm the impulse to”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
PremisecitationDerrida uses the metaphor of 'autoimmunity' to describe the pattern wherein an immune response ostensibly protecting the bodily system attacks that system itself and causes harm to what it was supposed to protect.
“Derrida repeatedly uses the metaphor of”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Derrida, "Faith and Knowledge," 89.
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
Interpretationnone givenThe holding-back of religiosity, of not trespassing into that which is holy and off-limits to human beings, is linked to upholding the physical, living intactness of the human other, of holding-back from violence toward the other.
“The holding-back of religiosity, of not trespassing into that which is holy and off-limits to human beings, is thus linked to upholding the physical, living intactness of the human other, of holding-back from violence toward the other.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
PremisereasoningDerrida indicates that the decision to let the other come is an active one, even though this decision results in placing oneself in a position of apparent passivity.
“Here, Derrida indicates that the decision to”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
Premisenone givenDerrida holds that most forms of messianism involve an improper relation to the other.
“however, Derrida holds that most forms of messianism involve an improper relation to that other.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
PremisecitationDerrida characterizes the first dynamic as linked to an attitude of holding-back and restraint, of 'respectful and inhibited abstention before what remains sacred mystery, and what ought to remain intact and inaccessible.'
“Derrida characterizes the first dynamic as linked to an attitude of holding-back and of restraint, of”
Quote in the paperSubstantial claim0 of 1 sources checked- cites AR 86
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
InterpretationreasoningThe orientation of letting-be with regard to the other-to-come resonates strongly with the restraint, holding-back, and respect for the other that characterizes Derrida's notion of religiosity.
“This orientation of letting-be with regard to the other-to-come resonates strongly with the restraint, holdingback, and respect for the other that characterizes Derrida's notion of religiosity.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningIf, for Derrida, messianicity without messianism is that which lets the other come, then other forms of messianism do not let the other come.
“If, for Derrida, messianicity without messianism is that which lets the other come, this would imply that other forms of messianism do not let the other come.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningThe notion of the sovereign state in particular is linked to the notion of war.
“Here, the notion of the”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningThis affirmed lack of knowledge goes along with an ethical holding-back from injuring the other: while a claim of true messianic knowledge could justify using force against opponents of the corresponding true messianic program, Israel's self-proclaimed lack of messianic knowledge means that it must refrain from any programs that would injure or kill the human other.
“Moreover, this affirmed lack of knowledge goes along with an ethical holding-back from injuring the other: while a claim of true messianic knowledge could justify using force against opponents of the corresponding true messianic program, Israel's self-proclaimed lack of messianic knowledge means that it must refrain from any programs that would injure or kill the human other.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
PremisecitationDerrida states that the type of expectation linked with messianicity is not and ought not to be certain of anything, either through knowledge, consciousness, conscience, foreseeability, or any kind of program as such.
“Derrida further indicates that which must be removed when he states that the type of”
Quote in the paperSubstantial claim0 of 1 sources checked- cites AR, 56
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
InterpretationreasoningThe absolute respect and letting-be with which one must approach the ethical other before me in the present must likewise characterize one's approach to the messianic other-to-come.
“Thus, the absolute respect and letting-be with which I must approach the ethical other before me in the present must likewise characterize my approach to the messianic other-to-come.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningThe attitude of faith corresponds to respecting the otherness of the other.
“the attitude of faith thus corresponds to respecting the otherness of the other.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningThe rabbinic text does not present a framework wherein the other is upheld as more valuable than the self; there is not a positive imperative to sacrifice the self for the sake of the other.
“Importantly, however, the text does not present a framework wherein the other is upheld as more valuable than the self.There is not a positive imperative to sacrifice the self for the sake of the other.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningIt is through a holding-back that the coming of the other is truly able to be the coming of the other.
“It is through a holding-back that the coming of the other is truly able to be the coming of the other.”
Quote in the paperSubstantial claimMay combine two claims.
InterpretationreasoningUpholding the otherness of the messianic future corresponds to upholding the absolute otherness of each human other as the image of God: with regard to both, one must let the other be and let the other come.
“Thus, upholding the otherness of the messianic future corresponds to upholding the absolute otherness of each human other as the image of God: with regard to both, one must let the other be and let the other come.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningThis is a stance of activity, on the one hand, while simultaneously an attitude of passivity that lets the coming be the decision of the other, rather than one that involves the imposition of Israel's own will.
“This is thus a stance of activity, on the one hand, while simultaneously an attitude of passivity that lets the coming be the”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningIsrael is to occupy itself actively with the concrete religious and ethical tasks of Torah, mitzvot, and teshuvah, while simultaneously retaining faith, without any basis in certainty, that God will send the messiah and the reign of justice in His own good time.
“Instead, Israel is to occupy itself actively with the concrete religious and ethical tasks of Torah, mitzvot, and teshuvah, while simultaneously retaining faith -without any basis in certainty -that God will send the messiah and the reign of justice”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningIsrael is to put itself in a proper position precisely by a negative holding-back from attachment to any such claimant.
“Thus, Israel is to put itself in a proper position precisely by a negative holding-back from attachment to any such claimant.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S4 (based).
InterpretationreasoningReading Derrida in light of the rabbinic framework serves to point toward a radical removal of the typical division between secular and religious stances, a division that Derrida himself also seeks to trouble.
“Thus, reading Derrida in light of the rabbinic framework serves to point toward a radical removal of the typical division between”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningSomething in the horizon of expectation and prophetic prefiguration introjects aspects of the self and of immanence, and it is only by removing these that the other can actually be allowed to come.
“There is something in the”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
PremisecitationDerrida claims that this messianicity belongs properly to no Abrahamic religion.
“Derrida notably claims that this messianicity”
Quote in the paperSubstantial claim0 of 1 sources checked- cites AR, 56
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
PremisecitationDerrida connects the 'respect' of religiosity to 'the absolute respect of life, the 'Thou shalt not kill' (at least thy neighbor, if not the living in general).'
“Derrida explicitly connects the”
Quote in the paperSubstantial claim0 of 1 sources checked- cites AR, 86
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
InterpretationreasoningA form of messianicity that does hold back from claiming access to knowledge or to a specific program can remain open to the future, while allowing it to remain separate from one's own willful forcing of the desired end.
“By contrast, a form of messianicity that does hold back from claiming access to knowledge or to a specific program can remain open to the future, while allowing it to remain separate from one's own willful forcing of the desired end.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S1 (asserted), S2 (checkable), S4 (based).
InterpretationreasoningIf a person is certain that the advent of true justice can be gained via a particular program of action, this would justify the person in seeking to enact that program, even if this causes injury to some unfortunate other individuals.
“If a person is certain that the advent of true justice can be gained via a particular program of action, this would then justify the person in seeking to enact that program, even if this causes injury to some unfortunate other individuals.”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S4 (based).
InterpretationreasoningFor Derrida, the desirable aspects of both messianicity and religiosity involve a holding back, a letting-be of the other.
“His logic here seems to be: for Derrida, the desirable aspects of both messianicity and religiosity involve a holding back, a letting-be of the other.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningThe text does not say that the other's blood is inherently 'redder' than one's own, so that the latter should be sacrificed for the sake of the former, but simply that one's own blood is not redder than the other's, such that one lacks a positive basis for taking the other's life.
“The text does not say that the other's blood is inherently”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.
Interpretationnone givenOnly a claim to a transcendent or divine knowledge could justify causing sacrificing the human other for a higher order, and thus any institutions that claim the right to take the lives of others in this manner are implicitly and functionally laying claim to such divine authorization and knowledge.
“Only a claim to a transcendent or divine knowledge could justify causing sacrificing the human other for a”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim.
PremisereasoningFor Derrida, the various causes that lead modern states to war are ultimately religious causes, even if those states express themselves in the language of seemingly secular justifications.
“For Derrida, the various”
Quote in the paperSubstantial claimMay combine two claims.
PremisecitationIt is precisely non-grasping openness and non-predictiveness that in fact leads to the true coming of the messiah, as the Talmud states, Three things come when the mind is diverted: the messiah, a found article, and a scorpion.
“And, it is precisely this non-grasping openness and non-predictiveness that in fact leads to the true coming of the messiah: as the Talmud states,”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Babylonian Talmud Sanhedrin 97a
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims. The quote only partly states this claim.
InterpretationreasoningClassical rabbinic texts contain a very strong, and even near-absolute, tendency of 'Thou shalt not kill,' yet they simultaneously appear to neutralize the autoimmune response of 'sacrificial violence' that concerns Derrida.
“We will see that these texts contain a very strong, and even near-absolute, tendency of”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningIt would in theory be possible for a previous religious tradition to have put forth a messianicity abstracted from all messianisms, and this possibility remains a historical and empirical question rather than one ruled out a priori.
“However, it would in theory be possible for a previous religious tradition to have put forth a messianicity abstracted from all messianisms -this possibility would remain a historical and empirical question, rather than one that is ruled out a priori.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S2 (checkable).
InterpretationreasoningAny cause that claims to have the right to sacrifice human others in the name of that cause inherently enacts the structure of a concrete messianism and is thus religious in a manner that goes beyond the holding-back dimensions of religiosity and messianicity.
“By contrast, any”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningThe program of bringing about the advent of true justice would take priority over other mundane concerns, and those standing in its path may have to suffer.
“The program of bringing about”
Quote in the paperSubstantial claimMay combine two claims.
InterpretationreasoningThe requirement to hold back from causing harm to a living human individual is a matter of 'absolute respect': the otherness that is to be respected and left intact in this framework is simultaneously God's absolute otherness, and the individual human being's otherness as the image of God.
“Thus, the requirement to hold back from causing harm to a living human individual is a matter of”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningSuch faith is an active stance, even though it involves an apparently passive letting-be, in that it is an active commitment to refrain from trespassing on the otherness of the other.
“Such faith is in an important sense an active stance (even though it involves an apparently passive letting-be), in that it is an active commitment to refrain from trespassing on the otherness of the other.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S4 (based). May combine two claims.
Interpretationnone givenThe effect of this will be that one seeks to bring about the future-to-come through one's own will, at the expense of the otherness of the coming of the other, as well as at the expense of the individual others who stand in the path of the specific program of messianism and who must be sacrificed for the higher purpose and the greater good.
“The effect of this will be that one seeks to bring about the future-to-come through one's own will, at the expense of the otherness of the coming of the other, as well as at the expense of the individual others who stand in the path of the specific program of messianism and who must be sacrificed for the higher purpose and the greater good.”
Quote in the paperNot a substantial claimMay combine two claims.
InterpretationreasoningThere is no call to follow this or that specific messianic figure; rather, the attitude appears to be that Israel should leave the sending of the Messiah to God alone.
“There is no call to follow this or that specific messianic figure; rather, the attitude appears to be that Israel should leave the sending of the Messiah to God alone.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
PremisecitationDerrida describes the stance of messianicity as a decision that can consist of letting the other come and that can take the apparently passive form of the other's decision, even where it appears in me, the decision is always that of the other, which does not exonerate me of responsibility.
“He describes the stance of messianicity as”
Quote in the paperSubstantial claim0 of 1 sources checked- cites AR, 56
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
InterpretationreasoningThe attempt to distinguish religious motivations for war from secular motivations for war is ultimately a red herring and a false dichotomy: despite the supposed secularizations of modernity, we are surrounded today by what are mere variations on the same structural theme of messianic-religious war.
“The attempt to distinguish”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningThose who fail to affirm the relevant program or knowledge cast themselves as opponents of the advent of justice, and thus need to be compelled to comply or be forced aside.
“Likewise, those who fail to affirm the relevant program or knowledge thereby cast themselves as opponents of the advent of justice, and thus need to be compelled to comply or be forced aside.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationcitationReligiosity and messianicity abstract from all messianism and thereby uphold and refrain from injuring the otherness of the human other and of the other to come, thus liberating a universal rationality aligned not with knowledge but with faith.
“On the other hand, there is a religious-messianic orientation of religiosity and messianicity which abstracts from all messianism and which thereby upholds and refrains from injuring the otherness of the human other and of the other to come -and thus, in Derrida's terms,”
Quote in the paperSubstantial claim0 of 1 sources checked- cites AR, 57
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
InterpretationreasoningDistancing messianicity from knowledge and from any kind of program can be seen as a means of avoiding false messianisms.
“The importance of distancing messianicity from knowledge and from any kind of program can be seen as a means of avoiding”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningWhat remains is a choice between two forms of religious or messianic orientations: concrete messianism and religiosity/messianicity.
“Instead, what remains is choice between two forms of religious or messianic orientations: on the one hand, there is a religious-messianic orientation of concrete messianism”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
PremisereasoningEven in his seemingly positive formulations of upholding the other through respect and restraint, Derrida gestures toward the potential violence lurking in the desire to preserve the other unscathed.
“However, even in his seemingly positive formulations of upholding the other through respect and restraint, Derrida gestures toward the potential violence lurking in the desire to preserve the other unscathed.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningRefraining from such structural messianisms in the name of messianicity is a risky stance, entailing the possibility of letting oneself be killed rather than kill, although not in the sense of self-sacrifice for the unscathed.
“To be sure, refraining from such structural messianisms in the name of messianicity is a risky stance, entailing the possibility of”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
PremisecitationDerrida argues that the stance of holding-back before what is to remain unscathed and sacred contains within itself 'an intuitive violence ... to that which remains unscathed.'
“In this sense, Derrida argues that the stance of holdingback before what is to remain unscathed and sacred in fact contains within itself”
Quote in the paperSubstantial claim0 of 1 sources checked- cites AR, 86
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
PremisereasoningDerrida describes this orientation as a form of faith precisely because it does not lay claim to any knowledge about precisely how this future will come about.
“Derrida describes this orientation as a form of”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S4 (based).
InterpretationreasoningAny of one's own individual or collective desires or projects that would necessitate killing an innocent person must be renounced in the name of refraining from harming the other.
“Accordingly, any of one's own individual or collective desires or projects that would necessitate such killing must be renounced in the name of refraining from harming the other.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim.
PremisecitationDerrida characterizes messianicity without messianism as openness to the other and letting the other come.
“We find similar parallels to Derrida's notion of openness to the other and letting the other come, which he characterizes”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
PremisereasoningFor Derrida, this negative move enables the messianic future and the coming of the other to be left to be, without imposing the elements of one's own self and one's own concrete expectations upon them.
“For Derrida, this negative move enables the messianic future and the coming of the other to be”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S4 (based).
InterpretationreasoningIf the texts of classical rabbinic literature do indeed serve as a precedent for Derrida's conceptuality, then Derrida's thought can also be viewed as a quasi-secularized version of the classical rabbinic stance.
“Moreover, if the texts of classical rabbinic literature do indeed serve as a precedent for Derrida's conceptuality, then we can also view Derrida's thought as a quasi-secularized version of the classical rabbinic stance.”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S4 (based).
Interpretationnone givenIn the classical rabbinic idea that each singular human being represents 'the image of God,' tselem elohim, there are elements that appear to conceptually parallel Derrida's notion of religiosity as holding-back.
“In the classical rabbinic idea that each singular human being represents”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S3 (load-bearing), S4 (based).
Interpretationnone givenBy this statement, Derrida presumably means that he himself has not encountered this approach to messianicity in any historical tradition that he has studied.
“By this statement, Derrida presumably means that he himself has not encountered this approach to messianicity in any historical tradition that he has studied.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
PremisecitationDerrida describes messianicity as the opening to the future or to the coming of the other as the advent of justice, but without horizon of expectation and without prophetic prefiguration.
“Derrida describes this orientation as”
Quote in the paperSubstantial claim0 of 1 sources checked- cites AR, 56
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
PremisecitationMessianicity for Derrida involves a taking-away of horizon of expectation and prophetic prefiguration.
“The messianicity for which he calls thus involves a taking-away of horizon of expectation and prophetic prefiguration.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S2 (checkable). May combine two claims.
InterpretationreasoningWhether a war is enacted on an explicitly messianic or religious basis in the name of God, or on an implicitly messianic and religious basis in the name of the modern sovereign state, such a war remains a structurally religious action, but one that undermines the sort of religiosity and messianicity that Derrida seeks to uphold.
“In this sense, whether a war is enacted on an explicitly messianic or religious basis in the name of God, or on an implicitly messianic and religious basis in the name of the modern sovereign state, such a war remains a structurally”
Quote in the paperNot a substantial claim
The paper relies on this without support.
The rabbinic texts attribute to the nations of the world the orientation of human appropriation of divine status through war, and see it as Israel's task to resist that orientation.
“This is the orientation that the rabbinic texts attribute to”
Cites
Totality and Infinity: An Essay on Exteriority
Lévinas, E. (2011) · Medical Entomology and Zoology · Cited by 4,420 · see citing works
10.3 'Adieu: Emmanuel Levinas'
Derrida, J. (1998) · Research in Phenomenology · doi:10.1163/156916498x00029 · Cited by 853 · see citing works
Derrida, J. (1999) · doi:10.1515/9781503617346 · Cited by 633
‘Faith and Knowledge: The Two Sources of “Religion” at the Limits of Reason Alone’
(2010) · The Derrida Dictionary · doi:10.5040/9781350250307-0060 · Cited by 502 · see citing works
Jewish Messianism and the History of Philosophy
Kavka, M. (2004) · Cambridge University Press eBooks · doi:10.1017/cbo9780511499098 · Cited by 91 · see citing works
Lorberbaum, Y. (2015) · Cambridge University Press eBooks · doi:10.1017/cbo9781107477940 · Cited by 34 · see citing works
Wolfson, E. R. (2014) · Fordham University Press eBooks · doi:10.5422/fordham/9780823255702.001.0001 · Cited by 13 · see citing works
Vanquished nation, broken spirit : the virtues of the heart in formative Judaism
Neusner, J. (1987) · Cited by 11 · see citing works
Weiss, D. H. (2012) · Journal of the Society of Christian Ethics · doi:10.1353/sce.2012.0033 · Cited by 6 · see citing works
Self-citationWeiss, D. H. (2020) · Scripture and Violence · doi:10.4324/9781351024228-3
Self-citation
Flagged first, then by citations
Research works printed but not linked: 4
- Gibbs, Robert. "Messianic Epistemology." In Derrida and Religion: Other Testaments, edited by Yvonne Sherwood and Kevin Hart. New York: Routledge, 2005.
- Moltmann, Jürgen. "Israel's 'no'." In The Way of Jesus Christ: Christology in Messianic Dimensions. Minneapolis: Fortress Press, 1993.
- Schwarzschild, Steven. "On the Theology of Jewish Survival." In The Pursuit of the Ideal, edited by Menachem Kellner. Albany: State University of New York Press, 1990.
- Weiss, Daniel H. "Walter Benjamin and the Antinomianism of Classical Rabbinic Law." Bamidbar: Journal for Jewish Thought and Philosophy 4, no. 1 (2015): 56-78.
Cited by
Sorted by citations
Faith in deconstruction: Derrida and the sources of philosophical theology
Maia, F. (2026) · Bijdragen · doi:10.1080/21692327.2026.2754736
- Authors
- Weiss, D. H.
- Affiliations
- University of Cambridge (GB)
- Corresponding author
- Weiss, Daniel H.
- ORCID
- Weiss, Daniel H.
- Venue
- Eidos. A Journal for Philosophy of Culture
- Publisher
- University of Warsaw
- Published
- 2021-12-31
- Volume
- 5
- Issue
- 3
- Pages
- 23-34
- ISSN
- 2544-302X (ISSN-L)
- OpenAlex
- W4205341720
- Cited by
- 1
- References
- 8
- Citations by year
- 2026: 1
- FWCI
- 0.00
- Type
- journal article
- Language
- en
- Open access
- diamond
- doi.org
- Licence
- cc-by-nc-nd
- Locations
- Eidos A Journal for Philosophy of Culture (publishedVersion, cc-by-nc-nd)
- DOAJ (DOAJ: Directory of Open Access Journals) (submittedVersion, cc-by-sa)
- Apollo (University of Cambridge) (submittedVersion, cc-by-nc-nd)
- Apollo (cc-by-nc-nd)
- Topics
- Social Sciences › Arts and Humanities › Philosophy › Philosophy, Ethics, and Existentialism
- Social Sciences › Sociology and Political Science › Political Theology and Sovereignty
- Social Sciences › Arts and Humanities › Philosophy › Violence, Religion, and Philosophy
- Keywords
- Jacques Derrida, faith and knowledge, rabbinic Judaism, religiosity, self-sacrifice, sacrifice, death penalty, Wars of Religion, secularism, otherness
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