Kabbalah, although often distorted with unrelated Hindu theology by some modern writers, is the most recognizable form of Jewish mysticism. This extremely durable form of mysticism is usually associated with the book of Zohar, which appeared in the 13th century, and will be discussed in a future article.
The previous century witnessed some remarkable developments in Jewish esoteric thought.
The complex creativity in medieval Judaism stemmed partly from external challenges and partly from internal factors. Previously we observed that Hasidei Ashkenazi developed in response to the communities marginalization caused by Christian oppression. We also saw the possible integration of some Christian themes, such as penitential remorse.
The complex creative developments in Medieval Judaism stemmed from both internal and external factors. One of the most durable influences in modern Judaism has been the writings of Moses Maimonides (Moses ben Maimon, often known by the acronym Rambam), 1135–1204 C.E.
Maimonides, whose writings are highly rational and exoteric, while espousing some mystic views, sought to preserve the sacred texts and the truth, integrity, and vibrancy of Judaism in response to the intellectual challenges of Islamic philosophy. Maimonedes attempts to explain Torah in the terms of Jew still living in a land that still enjoyed Temple services. Like the Christian thinker Thomas Aquinas, Maimonides sought rational engagement with Arabic thought taking the best influences found in Muslim and Aristolean thought. Maimonides The Guide of the Perplexed attempted to defend Jewish belief and practice in light of contemporary Arabic intellectual ideas. In particular, the strongly influential writings of Islamic scholars Hussain ibn Abdullah ibn Hassan ibn Ali ibn Sina c 980 C.E. (370AH) -1037 C.E. (428 A.H.), often described as the father of modern medicine, and Abū 'l-Walīd Muḥammad ibn Aḥmad ibn Rushd (often known as Ibn Rushd or by the Latinate distortion Averroes) 1126-Dec 10, 1198 C.E.
Maimonides wrote The Luminary (a commentary on the Mishnah, and The Eight chapter's, a commentary on Avot, or Sayings of the Fathers, a single section of Mishnah. His mammoth Mishne Torah is an extensive codification of Torah, now held in high regard, yet rejected by many of Maimonides contemporaries. Jewish though had developed upon the thoughts of preceding Rabbi’s and Jewish practice, the actual following the deed of Torah commands or Mitzvot, had been seen as more important than ones personal beliefs. Maimonides not only codified Torah, he also extrapolated 13 principles of Jewish theology. This was for some of Maimonides contemporaries a little too close to the codification of theology found in Christianity.
Maimonides was particularly criticized when Solomon of Montpellier was excommunicated by followers of the sage. The Catalan Rabbi, philosopher, physician, Kabbalist and Biblical commentator, Moses ben Nachman Gerondi (also known as Nachmonides, the acronym Ramban or by the Catalan name Bonastruc ça Porta, b. Gerona, Spain, b. 1194; d. Israel, 1270) disagreed with Maimonides whilst holding him in great respect. Nachmanides unsuccessfully attempted a reconciliation and. In a letter to the French rabbis, praised the stringent interpretations within Mishne Torah. Nachmonides also stated that Maimonides' Guide for the Perplexed, was intended for those led astray by the non-Jewish philosophical works of Aristotle and Galen. This view is rejected by modern writers. At the time, the book was even openly excommunicated in some synagogues.
However, the rationalist arguments of Maimonides left a great imprint in halachic and mystical thought. The fact that Maimonides does not directly refer to Kabbalah is used by some authors to demonstrate that Kabbalah is of later origin. However, Maimonides does not give the sources of the halachic rulings that he claims are to be accepted either.
Modern scholars argue that earliest kabbalah began an intense desire to respect the past (Kabbalah means “tradition”), together with an intense creativity generated by the socio-religious context and the concentration of imagination in small groups of Talmudic scholars in Provence and Spain. This contradicts the claims of many kabbalists who date the tradition back to the most ancient Judaism. Secular scholarship claims that Kabbalistic literature, as well as the prophetic literature of the Bible, is a collection of later pseudonymous works claiming ancient authorship.
However, as we have seen previously, mysticism was associated with the most arthodox, exoteric Rabbis of the past, such as the admired Rabbi Akiva.
“No sharp line can be drawn (either historically or conceptually) between Jewish philosophy and Jewish mysticism…both reach similar conclusions” wrote Professor Norbert Samuelson of Temple University writing about David Bakan’s “Maimonides on Prophecy” (Jason Aronson Inc. New.Jersey).
“The seeming absence of references to Kabbalah in his writings is very much in keeping with accepted practice of that period and is also consonant with his personal literary style.…many Rishonim (early Torah scholars)… state unequivocally that Maimonides was a master of the Kabbalah. To list a few briefly: Sefer HaChinuch 545, Sefer HaZikaron, and RaMBaN in his Perush of Torah (see Koran P’nei Moshe, Devarim 22:6,7). In addition, the nineteenth-century Rabbi Gershon Henoch of Radzin (known as the Ba’al HaTcheilet), published a thoroughly convincing study which demonstrates that theTa’amei HaMitzvot (Rationales of the Torah Commandments) of the Guide to the Perplexed are actually Kabbalistic teachings couched in rationalistic terms.
Maimonides was apparently an adherent of the position that Kabbalah was, in fact, a “hidden” and “secret” branch of Torah, and its study must not be conveyed by any other means than “from the mouth of the master to the ear of an understanding recipient.” It is no wonder, then, that Maimonides avoided any reference to Kabbalah in his writings” wrote Rabbi Moshe Greenes (Foreword to Six Treatises Attributed to Maimonides, Fred Rosner M.D. Jason
Aronson Inc. New Jersey.)
One 13th century author who supported Maimonides Kabalistic credentials was Rabbi Abraham Abulafia (1240–c.1291) who claimed claimed, the Rambam’s usage of Greek philosophy enabled him to reveal certain secrets of the Torah, using Greek philosophy as a veil of concealment.
There are a number of works on kabbalistic themes attributed to Maimonides. However, as exemplified by Dr Fred Rosner, who has translated “The Existence and Unity of G-d” and “Six Treatises Attributed to Maimonides”, modern scholarship argues that they could not be written by the great rationalist. On the other hand, in the forward of ‘this work, Rabbi Moshe Greenes counter that as Maimonides did not list any of the authorities for his legal and theological conclusions, it is unwise to automatically assume that by not directly referring to Kabbalah directly proves Maimonides did not know of it.
An example of Maimonedes aluding to mysticism is found in his comparing the Shema with the Song of Songs:
"What is the love of God that is appropriate? It is to love God with an exceedingly strong love until one's soul is tied to the love of God. One should be in a continuous rapture, like a person who is 'lovesick,' whose thoughts cannot turn from his love for a particular woman. He is preoccupied with her at all times, whether he is sitting or standing, whether he is eating or drinking. Even more intense should the love of God be in the hearts of those who love him, possessing them always as we are commanded 'with all your heart and with all your soul' (Deuteronomy 6:5). This is what Solomon expressed allegorically 'for I am sick with love' (Song of Songs 2:5), and indeed, the entire Song of Songs is a parable for this concept."—Maimonides, Laws of Repentance, 10:3
Maimondes borrows the language of the first paragraph of the Shema (Deuteronomy 6:4-8), known as v'ahavta--תבהאו, "and you shall love" is used by Maimonides to echo the command:"When you sit in your house, when you walk on the way, when you lie down and when you rise up" (6:7).
In today’s Hassidism this analogy is developed as an explanation of why A Jew obeys Torah. When one falls in love the love and the relationship create a complete unity of experience. The lover is ‘The one’ as for the Jew, "Hear, O Israel, the Lord is our God, the Lord is one!" As the Shema reminds the Jew, a relationship has its spoken and unspoken rules. If one partner breaks them, these connecting bonds seem to whither. So in the second paragraph of the Shema (Deuteronomy 11:13-22) begins "If you will truly listen/understand/obey (ועמשת עמש םא) my mitzvot" (commandments, related to the word for connection) then God will send rain in the appropriate season; the fields will produce plenty of wine, grain, and oil; and you will eat and be satisfied. If you don't observe the commandments, His blessing will wither, the rain will stop and the the land will dry up.
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