Message #24367

[Bianca]

Critique: Orthodox Judaism




Main article: Orthodox Judaism

The idea that there are ten divine sefirot could evolve over time into the idea that "God is One being, yet in that One being there are Ten" which opens up a debate about what the "correct beliefs" in God should be, according to Judaism.

Rabbi Saadia Gaon teaches in his book Emunot v'Deot that Jews who believe in reincarnation have adopted a non-Jewish belief.

Maimonides (12th Century) belittled many of the texts of the Hekalot, particularly in the work Shiur Komah with its starkly anthropomorphic vision of God.

Rabbi Avraham ben haRambam, in the spirit of his father Maimonides, Rabbi Saadiah Gaon, and other predecessors, explains at length in his book Milhhamot HaShem that the Almighty is in no way literally within time or space nor physically outside time or space, since time and space simply do not apply to His Being whatsoever. This is in contrast to certain popular understandings of modern Kabbalah which teach a form of panentheism, that His 'essence' is within everything.

Around the 1230s, Rabbi Meir ben Simon of Narbonne wrote an epistle (included in his Milhhemet Mitzvah) against his contemporaries, the early Kabbalists, characterizing them as blasphemers who even approach heresy. He particularly singled out the Sefer Bahir, rejecting the attribution of its authorship to the tanna R. Nehhunya ben ha-Kanah and describing some of its content as truly heretical.
Rabbi Yitzchak ben Sheshet Perfet, (The Rivash), 1326-1408, quoted a criticism that Kabbalah was "worse than Christianity", as it made God into 10, not just into three, although he himself rejected the claim. Most followers of Kabbalah have never followed this interpretation of Kabbalah, on the grounds that the concept of the Christian Trinity posits that there are three persons existing within the Godhead, one of whom became a human being. In contrast, the mainstream understanding of the Kabbalistic Sefirot holds that they have no mind or intelligence; further, they are not addressed in prayer and they cannot become a human being. They are conduits for interaction, not persons or beings. Nonetheless, many important poskim, such as Maimonidies in his work Mishneh Torah, prohibit any use of mediators between oneself and the Creator as a form of idolatry.

Rabbi Leone di Modena, a 17th century Venetian critic of Kabbalah, wrote that if we were to accept the Kabbalah, then the Christian trinity would indeed be compatible with Judaism, as the Trinity closely resembles the Kabbalistic doctrine of the Sefirot. This critique was in response to the knowledge that some European Jews of the period addressed individual Sefirot in some of their prayers, although the practise was apparently uncommon. Apologists explain that Jews may have been praying for and not necessarily to the aspects of Godliness represented by the Sefirot.

Rabbi Yaakov Emden, 1697-1776, wrote the book Mitpahhath Sfarim (Scarf/Veil of the Books), a detailed critique of the Zohar in which he concludes that certain parts of the Zohar contain heretical teaching and therefore could not have been written by Rabbi Shimon ben Yochai. Opponents of his work claim[citation needed] that he wrote the book in a drunken stupor. Emden's rationalistic approach to this work, however, makes neither intoxication nor stupor seem plausible.

Rabbi Yihhyah Qafahh, an early 20th century Yemenite Jewish leader and grandfather of Rabbi Yosef Qafih, also wrote a book entitled Milhhamoth HaShem, (Wars of the L-RD) against what he perceived as the false teachings of the Zohar and the false kabbalah of Isaac Luria. He is credited with spearheading the Dor Daim who continue in R. Yihhyah Qafahh's view of Kabbalah into modern times.

Yeshayahu Leibowitz 1903-1994, brother of Nechama Leibowitz, though Modern Orthodox in his world view, publicly shared the views expressed in R. Yihhyah Qafahh's book Milhhamoth HaShem and elaborated upon these views in his many writings.

There is dispute among modern Haredim as to the status of Isaac Luria's, the Arizal's kabbalistic teachings. While a portion of Modern Orthodox Rabbis, Dor Daim and many students of the Rambam, Maimonides,[citation needed] completely reject Arizal's kabbalistic teachings, as well as deny that the Zohar is authoritative, or from Shimon bar Yohai, all three of these groups completely accept the existence Ma'aseh Merkavah and Ma'aseh B'resheyt mysticism. Their only disagreement concerns whether the Kabbalistic teachings promulgated today are accurate representations of those esoteric teachings to which the Talmud refers. Within the Haredi Jewish community one can find both rabbis who sympathize with such a view, while not necessarily agreeing with it, as well as rabbis who consider such a view absolute heresy.