3 Jul 2011

Hirsch and Kabbala II

Introduction

This is the follow-up to my post which- perhaps misleadingly- was called R' Hirsch against Kabbalah

Here I quoted from The Nineteen Letters Rav Hirsch’s view that, through misconception, Jewish observances had become “magical formulas for the up-building of higher worlds”.  Seeing the concept of mitzvot as affecting “extra-mundane dream worlds” had led the mitzvot to be seen as mechanical devices for affecting the spiritual world

In contrast, one should view mitzvot as making man better able to fulfill a this-worldly mission.  The following is part of an interesting correspondence based on that post.

Adam

From all I've experienced of 'current Chassidic and Charedi Judaism' the entire kabalistic view of Jewish life and purpose is no different than the very non-kabalistic. Both hold the the point of life is to utilise this world for the sake of achieving something higher than this world. Both hold the way to do this is through indentifying the which decisions are the right decisions, conquering 'self' and consistently making the right choice not the easy choice.

Both hold this is done (only) in the realm of the physical, the ritual [although I am of the opinion that there is no act that is considered purely ritual in Judaism - every act has personal meaning and is performed to enhance the actor's relationship with Hashem - and not (only) in some lofty spiritual way, but in very 'real' (as if the other , isn't!) intellectual and emotional terms], the emotional and above all the day-to-day.

To suggest otherwise for either on behalf of one betrays a lack of knowledge of the other. (Not that I claim to have expertise in either, but just the opposite. It's clear to anyone who has had a little education in either that the above is true)

Also, I would suggest that the comments from R.Hirsch above are talking about those throughout history who pervert Kabalah by turning it into a pseudo-religion or who use it for personal benefit. who the past and current 'Chassidic and Charedi world' also disown. Obviously having not seen the text inside, this may be incorrect. Quotes in context will prove one way or the other.

Neil Clarke

You are both right and wrong here, Adam. The first point to reiterate is that, as I said in post, the issue is not with Kabbalah itself, whatever that actually means. The issue is with the beliefs that people (Orthodox Jews) teach as 'kabbalistic beliefs'.

How else can I use the word? What else shall we call the mystic teachings which he is rejecting?

The area, therefore, in which you are absolutely right, and I made the same point myself, is that there is nothing wrong with the 'sources' of Kabbalah and that mode of learning. You are further right that Hirsch bemoans the misunderstanding of those sources. He says that they "are an invaluable repository of the spirit of Tanach and Talmud, which has unfortunately been misunderstood".

The question then is what the misunderstanding consists in, and this is where we will disagree. Hirsch is not saying that people have misinterpreted these other worlds, or been taught by the Kabbalah Centre! The misinterpretation lies in taking them to be·
talking about other worlds in the first place.

In their 'aggadic context' they are invaluable in helping us understand the world and leading to the purification and betterment of man. As such, a lot of the symbolism discussed in the Horeb is based on Zoharic explanations. But (just as he makes clear with regard to aggada generally) ones we take them as 'literal' we have misunderstood them.

Now you must admit that when elements of the chassidic and charedi worlds talk about 'other worlds' and utilise mystical explanations they take this, in some sense, literally. Now when I say 'literally' I'm not accusing anyone of crude anthropomorphism [or whatever the word is which builds those worlds in terms of our own] . This is why I said 'in some sense' they are 'real' worlds.

The real question is that does he think people have misunderstood the nature of these real worlds or does the misunderstanding consist in taking the kabbalistic sources to be talking about other worlds in the first place? I take it from your comments that you agree with the first, whereas I suggest the second.

When he comments on the Korbanot saying "they are neither a transitory concession to a generation still steeped in heathen views, nor do they form a chapter of kabbalistic, magical mysteries.... Their meaning and purpose is teaching the way to keep the ideals of the Torah". Here he first takes issue with Rambam (as he does often) and then with a kabbalistic view talking about the mysteries of the universe. If he accepts the Zoharic explanations but says they don't talk about mysteries of universe, then he is saying that to do so is a misunderstanding.

Both sides to the above question have been held. The first position, that whilst he didn't USE mystical teachings, he was in no way against them was held by Dayan Grunfeld and Rabbi Elias.

However, R' Danziger says the following:

"A non-apologetic reading Of Rav Hirsch’s words will indicate he is referring to two opposing, rather than complementary, approaches. He is not complaining that the ethical does not complement the extramundane. No amount of apologetics can get around the hard fact that Rav Hirsch calls the extramundane worlds of (what is in his opinion) “misconstrued” kabbalah “external DREAM-worlds”"

Also R' Aryeh Carmell on why he follows R' Hirsch in using the Zohar despite omitting mystical references:

"This too is not surprising when it is remembered that Kabbala itself is essentially an exploration of the internal world of the unconscious mind and especially of the non-ego layers of the human psyche." [hence why acceptable]

Misunderstanding in Good Faith

Here is a draft of an essay I have written about Rav Soloveitchik entitled:  “Misunderstanding in Good Faith: Confronting Rav Soloveitchik’s Position on Interfaith Dialogue”:

Soloveitchik Interfaith.docx

This essay is being written for Degel which is the academic journal of the Alei Tzion community in Hendon. 

It is currently quite long and unedited.  However, any suggestions more than welcome which you can send to onlynameleftever[at]gmail.com.

Happy (and possibly confusing) reading!