[Avodah] rationalism and mysticism

[david guttmann]

I have been following the discussions between RAF, RYG, RRW and others on
Rambam's purported mysticism. Let me put my two senses in. Prof David
Blumenthal wrote a very good book "Philosophic Mysticism" on the subject as
did R. Jose Faur - "Homo Mysticus" which touches on the issue. Blumenthal
defines spirituality as awareness of the presence of an entity we call God
and mysticism as a subset of spirituality where the mystic navigates a
prescribed hierarchy to acquire this awareness. Magic is when the mystic can
affect that power he perceives and make it do his wish. I think these
definitions are quite good and if we follow them , Rambam in MN 3:51 clearly
accepts this spiritual awareness. It is what he sees in shir hasirim any
Yesheina Velibi Eir. We also see it in Hilchot Teshuvah last Perek, in the
4th Perek of Yesodei Hatorah and the 7th of the same legabei nevuah. He also
talks in that chapter 51 about an Avodah post apprehension. Here is where
there is room for different understandings. Blumenthal sees it as a mystical
experience, knowledge being the 10 tzurot all the way to the Sechel Hapoel,
and when the person grasps them and becomes aware through them it is
hierarchical and mystical. Rav Kafih as we can glean from his notes is
careful to translate in a way that this is not read into it. I believe that
what Rambam refers to as the Avodah after knowledge is what he describes at
the end of MN3:54 where one does Chesed Mishpat and Tzedakah to emulate
HKBH. 

Magic of course does not exist. There is a basic difference between Rambam
and Ramban on this issue. Ramban sees a non physical influence by stars and
spheres on this world. They control the future and even according to ravad
(and I think Ramban is explicit too) people's destiny. That is the basis for
astrology. It is therefore to be expected that a "knowledgeable" person may
find the key to change the mind or deflect this non physical influence -
that is magic.( See Ramban in Parshat shofetim 18:9 where he gives the
example of a mirror deflecting rays.) Rambam accepts the stars influence the
earth but only physically through gravity (unknown to him but some similar
force) thus causing movement, mixture of the 4 elements and tides. To Rambam
therefore magic cannot be possible because the only thing it could try to
affect is HKBH and Ani hashem lo shiniti! In fact one cannot change Minhago
shel olam except know the time to take advantage of abnormalities put into
teva at creation bein Hashemashot (ktav michtav etc) or before (Kryat yam
Suf). Therefore the issur can only apply to sleight of hand. 

I am currently writing a series of posts on this on my blog and will expand
more there.

Chag Sameach to all.

David Guttmann
 
If you agree that Believing is Knowing, join me in the search for Knowledge
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