[Avodah] Mysticism and rationalism

[Arie Folger]

I wrote
> > Cognoscenti see in the Moreh Nevukhim a mystical system, too (in the
> > third

RYG asked:
> That may be the view of some, but is it the mainstream understanding?

It is my understanding that that view is fairly mainstream. I learned it from 
an academician. The difficulty here is distinguishing between Kabbalah 
(Zohar, Bahir, perhaps even Sefirot, etc.) and mysticism in general. Look, 
the philosophical Rishonim and Geonim did not exclude Sefer Yetzira from the 
cannon, and despite Rav Sa'adya Gaon's attempt to explain it philosophically, 
I don't think it can be entirely reduced to rational philosophy.

But then again, mysticism need not conflict with rational philosophy. What 
matters is the kind of mysticism. According to most readings in Rambam, ve'al 
a'hat qama veqama other authorities, the soul retains individuality after 
death, meaning that the soul has a real, separate existence, distinct from 
the body. Consequently, it isn't so surprising to consider the world of the 
soul, i.e. mysticism.

With this, I have also replied to your other question. However, I would like 
to stress that even if you were to deny what I consider obvious, meaning that 
you would deny that mystical experiences can be real and valid even according 
to rationalist philosophers, I care to stress that Ashkenaz clearly accepted 
mysticism, as we see the numerous references to angelology, as in Makhnisei 
Ra'hamim and Midat haRa'hamim 'Aleinu Hitgalgeli. Thus, the Ashkenaz that 
rejected the popularization of kabbalah and may be never even accepted the 
authoritative character that some other circles granted it, this same 
Ashkenaz clearly accepted Jewish mysticism as a concept.

Hence there is no contradition between accepting the mystical concept of 'eit 
ratzon regarding seli'hot, and rejecting the inclusion of kabbalistic prayers 
or minhaggim.

Kind regards & gemar tov,
-- 
Arie Folger
http://www.ariefolger.googlepages.com