Nationalistic ideas and religious historicism: Israel-Yaakov in in the works of Pinchas Polonsky and Michael Lightman

In our dynamic, modern world the role of traditional religions leaves on a background. Archaic era in which they were formed, so far that some people consider updating of its moral ideals and rules difficult. Religious figures of the present try to show and prove that ancient moral installations did not become outdated and that bible characters are closer to us, than it seems. In this article one of the aspects affected by the modern Judaic theologians - Pinchas Polonsky and Michael Lightman in their comments on the Torah is analyzed. The authors wish to reveal how in this interpretation of antiquated plots the Jewish cultural nationalism of the philosophers is shown. The main source of a research is the Torah, to be exact its first book - Bereshit. Besides, work of Pinchas Polonsky, his interview to the journal “Moscow-Erushalim acts as a source. Bridges of culture” and also some works by M. Lightman. Identification of features of demonstration of the nationalist ideas in comments on sacred texts, is carried from positions of cultural memory. We not only consider perception of the past by Pinchas Polonsky and Michael Lightman through Maurice Halbvaks's theory about existence of collective reminiscences and also Jan Assman who considered how collective memory exists in material objects and becomes cultural. We address to question of a research of cultural nationalism which main feature is the idea about importance of collective memory in the process of unification of the nation The authors consider how Jewish national consciousness and aspiration to construction and preservation of the national state is capable to be shown in interpretation of one of the main storages of national and religious memory of Jews. After destruction of the Second temple Jews were forced to live in exile more than one thousand years. Pinchas Polonsky lived long time outside Israel too and this experience reflected in comments to the Torah. He perceives Israel-Yaakova as close compatriot as an image of all Jewish nation which managed to pass from the belittled condition of diaspora into the sure and strong national state. It was revealed that Lightman and Polonsky, despite belonging to the same national group, manifest and actualize cultural memory in different ways. For both philosophers, nationalistic ideas are leading, and the diaspora is contrasted with the Jews of Israel. However, if Polonsky relies on the existing religious tradition and acts within the framework of the common collective memory of the people, Lightman forms a new model of collective memory, which leads him to a cardinal review of the issue of national identity and the proclamation of new values and ideals. At the same time, the Jewish Kabbalah is an important factor in maintaining national identity.

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