Sprache:
Hebräisch
Erscheinungsjahr:
2020
Titel der Quelle:
מחשבת ישראל
Angaben zur Quelle:
ב (תשפא) 250-333
Schlagwort(e):
Adret, Solomon ben Abraham,
;
Commandments (Judaism) Philosophy
;
Jewish law Philosophy
Kurzfassung:
This study consists of two intertwined themes. The first is an inquiry into theviews of R. Shelomo Ibn Adreth (Rashba) on the rationale of thecommandments. The second argues that Rashba was the first author todevelop the view that the reasons behind the commandments – all thecommandments – are sitrei torah (secrets of the Torah) that are beyondhuman comprehension. Rashba formed and developed what I labeled in aseparate study: ‘Halakhic Religiosity of Mystery and Transcendence.’The first theme – Rashba’s approach to the rationale of thecommandments – has barely been studied. Its importance stems fromRashba’s stature as an eminent posek (decisor) and interpreter of the Talmud,and the greatest meshiv (responsa writer) in the Middle Ages, in addition tobeing the most important kabbalist of his generation. The second thememagnifies the first, since Halakhic Religiosity of Mystery and Transcendence,from the late Middle Ages onwards, became central among Jews of all stripes.This religiosity had a dramatic impact on the halakhic discourse and on thestudy of Torah.The center of this study is a close reading of three responsa of Rashba, inwhich he offers his principal views on the rationale of the commandments.The view that is developed in these responsa is as follows: Divine wisdom ishidden in all the commandments. This wisdom, which is the theosophy ofKabbalah, is the reason of the commandment. Yet the wisdom is beyondhuman comprehension. Flashes of this sublime wisdom are perceived by a fewinitiated sages (kabbalists) in each generation, yet Rashba says that none existin his generation. Besides portraying the profound kabbalistic reasons asabove the intellectual ability of blood and flesh, these responsa underminethe simple, "rational," reasons of the commandments: compared to theprofound, transcendent reasons, the mundane, moral reasons are like "a dropin the sea." It is as if these known reasons are "not their purpose" at all. InRashba’s view, these two elements – the elevation of the kabbalistic reasonsto transcendence and the undermining of the simple reasons – are two sidesof the same coin.Rashba developed his views on the reasons of the commandments in thecontext of Kabbalah. Consequently, his outlook should be compared to viewsof early kabbalists, especially to those who developed kabbalistic reasons forthe commandments, whom Rashba seemed to succeed: R. Ezra (of Girona)and Rashba’s eminent teacher, Nahmanides. The results of this comparison are twofold: first, in contrast to all the kabbalists before him, Rashba rejectedthe simple reasons of the commandments; second, unlike them, he portrayedthe commandments’ profound kabbalistic reasons as esoteric not only in thepolitical-educational sense but especially in the essential sense.Formulations of Rashba’s view that the “deep,” “true” rationale of thecommandments are beyond human apprehension are prevalent in thewritings of his students, including among his most prominent and influentialdisciples: R. Yomtov ben Abraham Al-Ashvili (Ritva), R. Bahye ben Asher (ibnHaliwah), and R. Yehoshu’a Ibn Shuayeb. They attest to the centrality ofHalakhic Religiosity of Mystery and Transcendence in their teacher’sworldview, and that it was embraced wholeheartedly by his students. Thisoutlook would become prevalent in later generations.
Anmerkung:
With an English summary.
URL:
אתר את הפרסום בקטלוג המאוחד של ספריות ישראל
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