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Maimonides' Confrontation with Mysticism by Menachem Kellner

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Maimonides' Confrontation with Mysticism by Menachem Kellner REVIEW ESSAY Maimonides Contra Kabbalah: Maimonides’ Confrontation with Mysticism by Menachem Kellner Reviewed by James A. Diamond Orthodox Discourse Biography: James A. Diamond is the Joseph and Wolf Lebovic Chair of Jewish Studies at the University of Waterloo and director of the university's Friedberg Genizah Project. He is is the author of Maimonides and the Hermeneutics of Concealment (SUNY Press, 2002) and the forthcoming Converts, Heretics and Lepers: Maimonides and the Outsider (University of Notre Dame Press, expected Fall 2007) A Forum of Modern Meorot Meorot 6:2 Marheshvan 5768 © 2007 A Publication of Yeshivat Chovevei Torah Rabbinical School Maimonides Contra Kabbalah: Maimonides’ Confrontation With Mysticism by Menachem Kellner (Portland, Oregon, Littman Library of Jewish Civilization, 2006, 343 pp.) By James A. Diamond follows I will attempt to go beyond mere review enachem Kellner’s latest book might be M and both engage and bolster an intriguingly considered a mirror-image sequel to his previous compelling argument whose implications extend provocative study, Must a Jew Believe in Anything.1 from the academy to the yeshiva and radiate out Must a Jew faulted Maimonides for introducing to the religious community at large. into Jewish thought and halakhah a foreign theology of creed and doctrine—matters with which, Kellner claimed, normative Judaism never If there is an archenemy, it is Judah Halevi. concerned itself. He thereby charged Maimonides with opening the door to the kind of religious schism and fragmentation that is the current Kellner’s thesis is that Maimonides’ intellectual malady of Jewish orthodoxy, where belief is and halakhic oeuvre is distinguished by a dogmatized and imposed and insurmountable systematic purging from Judaism of the proto- barriers are thereby erected between insiders and kabbalistic features that had seeped into and outsiders. The introduction of halakhically permeated its culture. If there is an archenemy in mandated beliefs allows for sharp lines of this book it is Judah Halevi (d. 1141), whose separation between those who defer to ex cathedra- “mystical” weltanschauung Maimonides exerted like theological pronouncements of halakhic every effort to suppress. sages2 and those who, though supported by ample sources in the variegated course of Jewish This phenomenon threatened what he considered intellectual history, might veer from the official to be the purpose for which the entire Jewish doctrine of the day. On the other hand, normative edifice had originally been Maimonides’ Confrontation is an ode to the same constructed—preserving the unity and absolute Great Eagle, who laid down the gauntlet against a transcendence of God. Maimonides’ conception regnant rabbinic and popular theology, of many of the mainstays of Jewish thought and systematically arguing for what a Jew must law such as “holiness” (qedushah) and ritual states decidedly not believe. As a foil to Kellner’s of purity and impurity (tahorah, tume`ah) previous work, Confrontation could have easily been profoundly challenged then current perceptions of entitled, What a Jew Must Not Believe. In what these categories as somehow essential or 1 M. Kellner, Must a Jew Believe in Anything (Portland OR: Littman Library of Jewish Civilization, 2nd ed., 2006) 2 Resorting to such notions as da`at torah in halakhic decision making breaks down an essential distinction between Judaism and Christianity. A. Altmann nicely captures this distinction in terms of the Sanhedrin in contrast to the Church: “The Sanhedrin is not a ‘sacral authority’ like the church…It is rather…halakhic agency, receiving its sanction only through the single fact of being appointed by the Torah, but not through an actual pneumatic relation to the word of God.” See “What is Jewish Tehology?” in The Meaning of Jewish Existence: Theological Essays, 1930-1939 (Hanover NH: Brandeis Univ. Press, 1992), pp. 46-56; quotation from p. 46). Meorot 6:2 / Marheshvan 5768 Diamond 2 ontological states of reality. Kellner demonstrates aligned. Although not without its own problems, methodically and convincingly that these this approach is far more fruitful than attributing categories do not describe existing reality, as all inconsistencies between the juridical Rambam suggested by a mystically inclined worldview. and the philosophical Maimonides to a kind of Rather, they constitute a social reality (p. 13). split personality. They are conventional and in many cases even arbitrary institutional constructs intended to assist Jews in perfecting their humanity, something we For Maimonides, all those religious notions shall see Jews share in common with all other must be jettisoned in order to safeguard God’s human beings. existence and unity. By juxtaposing Maimonides’ view with an antithetical approach that would be familiar to In a sense one can say that for Maimonides all many of Meorot’s readers, we can bring those religious notions that were traditionally Maimonides’ project into sharper focus. A prime accepted as inherent in the world, and that contemporary proponent of such an approach is continue to be thought of as such in R. Joseph B. Soloveitchik (d. 1993), who views the contemporary Jewish religious culture, must in Jewish command structure as an a priori system fact be jettisoned in order to safeguard God’s through which the “man of halakhah” approaches existence and unity. It may come as a shock to all and comprehends the empirical world much like a who subscribe to Maimonides’ thirteen principles mathematician.3 of faith that their credo is belied by belief in a divine presence (shekhinah) or glory (kavod) having R. Soloveitchik’s construct of “halakhic man” can spatio-temporal dimensions and not regarded be taken as a frontal assault on what he himself simply as practically oriented metaphors. The already understood as Maimonides’ “religious concretization, however limited, of an utterly instrumentalism.”4 The socio-anthropological transcendent, ontologically unique, unknowable, rationale for the mitsvot that Maimonides offers in and indescribable Being is tantamount to what Part III of the Guide views them as historically Maimonides would consider kefirah (heresy). contingent and, therefore, potentially subject to alternative formulation had circumstances been A prime example of Maimonidean iconoclasm different—or even the same. R. Soloveitchik’s a pertains to the sense in which we are to priori model of halakhah as something understand the Hebrew language as “holy” (leshon transcending science, history and sociology admits ha-qodesh). If qedushah is a quality that inheres in of no such possibility. The Sinaitic normative something, then Hebrew defies any linguistic legacy could not be any other way. Although R. commonality with other languages. Each stage of Soloveitchik attempts to salvage some of creation is initiated by divine words spoken in Maimonides for his own theology by bringing to Hebrew such as Let there be or And He called. bear the very different Rambam of the Mishneh Animal life emerges as a consequence of a divine Torah, which is more accommodating of the ish ha- command Let the earth bring forth. If the beginning halakhah, Kellner demonstrates that Maimonides’ of Genesis is taken literally, Hebrew is God’s “instrumentalism” is thoroughgoing and that the native tongue, must therefore pre-exist the world, Guide and the Mishneh Torah are consistently and is the tool by which the creation materializes. 3Ish ha-Halakhah” (Heb.), Talpiot 1:3-4 (1944) pp.651-735 at pp.663-64; English trans. by L. Kaplan, Halakhic Man (Philadelphia: Jewish Pub. Soc. of America, 1983). Halakhic Man, “draws near the world with an a priori relation. His approach begins with an ideal world and concludes with a real one” (id., p. 19). Ultra-orthodox antagonism toward the Rav has always puzzled me. If that world had actually bothered to examine his Ish ha-Halakhah or other essays that develop his philosophy of halakhah, they would be made mandatory reading in every yeshiva. His views on halakhah are far from “progressive” or “liberal.” Perhaps their mistake is an assumption that literacy is somehow incompatible with frumkeit. 4 The Halakhic Mind: An Essay on Jewish Tradition and Modern Thought (Ardmore PA: Seth Press, 1986), p. 93. Meorot 6:2 / Marheshvan 5768 Diamond 3 God’s declaration “Let there be light” effectuates Thirdly, books belonging to the mystical sacred light’s existence, lending the language some innate canon such as Sefer Yetsirah, a treatise traditionally creative power. For Maimonides, however, attributed to Abraham and conspicuously ignored Hebrew’s “sanctity” lies in its lack of sexually by Maimonides, would be included in any explicit terms for genitalia or coital acts. It is lofty, Maimonidean list of banned books. Its notion of in other words, because it is a prudishly Hebrew characters as both generative forces and expurgated language that resorts to euphemism building blocks of the very structure of the for anything that smacks of eroticism (Guide, III:8; cosmos6 flies in the face of a linguistic theory of Pines pp. 435-6). A fundamental principle that Hebrew as conventional; it regards Hebrew not underlies much of Maimonides’ Guide and, simply as a mode of communication but as a particularly, the first section with its lexicon of supernaturally imbued force and transforms the Hebrew terms and their meanings, is the Torah from a teaching conveyed through its conventionality of Hebrew; like any language, it language to a conjurer’s tool that resonates with evolves and reflects the particular socio-cultural magical powers. Had R. Joseph Karo, halakhist milieu in which it is spoken. In one fell swoop, as supreme cum mystic, been open to the was most probably his intent, Maimonides Maimonidean perspective, he would never have undermines a core legacy of the mystical— or, in been perplexed by Maimonides’ failure to quote a his view, superstitious—tradition that reifies baraita (Sanhedrin 21b) that speaks of the king Hebrew. being required to hang his exclusively mandated second Torah scroll around his neck “like an amulet” (Kesef Mishneh, MT, Hilkhot Tefillin u- Maimonides undermines a core legacy of the Mezuzah, 7:2).
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