  For him Judaism is, according to one close reader of Scholem “an anarchistic plurality of sources.” Thus the best way to understand Judaism is through the philological and historical analysis of those sources without any pre-conceived vision of a grand narrative that unites them. Scholem's position against the Essentialist school surfaces in the first chapter of Major Trends where he struggles to define the mystical experience. It surfaces again in the 1960's and 1970's in light of the nature of language in “On the Name of God and Linguistic Theory in Kabbala.” The “Name of God” essay was a topic Scholem first expressed interest in writing in the early 1920's until he realized he did not have sufficient knowledge of Kabbala to do so. The essay was published in two parts in 1972. In Major Trends he navigates a position between the essentialists and the pure constructivist position. It should be noted that even given Scholem's dependence on language, he does not advocate a pure constructivist position on the nature of experience. That is, he does not argue there is simply no meaning whatsoever to experience outside of language or that there is no experience outside of language. Language for Scholem is a vehicle for understanding experience but whether it is, in fact, the very origin of experience is something Scholem never definitively argues and remains a issue of debate among Scholem's interpreters.