{"id":1221,"date":"2022-11-27T12:43:30","date_gmt":"2022-11-27T20:43:30","guid":{"rendered":"https:\/\/trmarvin.org\/?p=1221"},"modified":"2022-11-27T12:43:30","modified_gmt":"2022-11-27T20:43:30","slug":"rambam-as-kabbalist-an-early-account","status":"publish","type":"post","link":"http:\/\/trmarvin.org\/?p=1221","title":{"rendered":"Rambam as Kabbalist: An Early Account"},"content":{"rendered":"\n

The idea that Rambam was actually a Kabbalist and not (or, depending on the theory, not just) a philosopher, became widespread about a century after his death.<\/span>1<\/sup><\/a><\/span> This idea takes two different forms: the first holds that Rambam turned his back on philosophy at the end of his life, renouncing his rationalist works, namely Sefer ha-Madda<\/em> and Moreh ha-Nevuchim<\/em>;<\/span>2<\/sup><\/a><\/span> the second view sees Rambam’s philosophy as <\/em>Kabbalah, the two aspects of his thought an inseparable whole.<\/span>3<\/sup><\/a><\/span> Here I want to focus on an early documented example of this latter idea, which suggests an underlying harmony between Rambam’s rationalism and Kabbalah. It was written by Rabbi Shmuel ben Rabbi Mordechai, a little-known Provençal Rishon who lived in the first half of the thirteenth century, that is, in the decades after Rambam’s death.<\/p>\n\n\n\n

Shmuel ben Mordechai: What We Know<\/h3>\n\n\n\n

R. Shmuel ben Mordechai is known to us from two sources. He is mentioned twice by his fellow Provençal rabbi Aharon ha-Kohen in the latter’s halachic compendium, Orchot Chaim<\/em>,<\/span>4<\/sup><\/a><\/span> from which we know that R. Shmuel was a posek<\/em>: R. Aharon ha-Kohen records two of his rulings.<\/span>5<\/sup><\/a><\/span><\/p>\n\n\n\n

We also have Shmuel’s own voice preserved in a long letter he wrote to one Yekutiel ha-Kohen about Moreh ha-Nevuchim<\/em>. Fragments of this letter are extant in three manuscripts.<\/span>6<\/sup><\/a><\/span> Of these, Vatican Ms. Neofiti 11<\/a> is said to be the best textual witness.<\/span>7<\/sup><\/a><\/span> The beginning of Shmuel’s (lengthy) letter was transcribed by Gershom Scholem in 1940.<\/span>8<\/sup><\/a><\/span> However, this article appeared before Scholem was aware of the copy in the manuscript Neofiti 11, and he later corrected the text in translation, which is what I cite below.<\/span>9<\/sup><\/a><\/span> <\/p>\n\n\n\n

In this letter, he notes that he studied under “Rabbi Shmuel, the son of the learned Rabbi Yehudah.” He attributes to his teacher R. Shmuel the tradition that every instance of “my beloved” in Shir ha-Shirim refers to the tenth order of angels identified by Rambam as ishim<\/em> and which constitute an important part of the prophetic process as Rambam understands it.<\/span>10<\/sup><\/a><\/span> Scholem conjectures this teacher to be none other than the translator of the Moreh<\/em> himself, Shmuel ben Yehuda Ibn Tibbon, who is known to have been active in Marseille around in the early thirteenth century.<\/span>11<\/sup><\/a><\/span><\/p>\n\n\n\n

The identity of the person to whom Shmuel addresses his letter, Yekutiel ha-Kohen, is also little known. Yekutiel is generally assumed to be from Lunel.<\/span>12<\/sup><\/a><\/span> <\/p>\n\n\n\n

The Moreh<\/em> as Kabbalistic Work<\/h3>\n\n\n\n

Shmuel ben Mordechai’s letter is fascinating in several regards. First, he suggests an esoteric understanding of the Moreh<\/em>:<\/p>\n\n\n\n

\n

I meditated on the books of the Moreh<\/em> and I found that his words agree with the Kabbalah of R. Avraham and of the Nazir, and deviate from it only in minor matters.<\/p>\n<\/blockquote>\n\n\n\n

The identities of this R. Avraham and “the Nazir” are uncertain, and in fact some manuscrips have “R. Avraham ha-Nazir,” i.e. one person. Later in the letter Shmuel mentions a R. Avraham from ברידו, possibly Bordeaux. “The Nazir” could potentially reference any number of early kabbalists active in Provence<\/a> who were known as nezirim.<\/p>\n\n\n\n

Shmuel goes on to suggest the sefirotic system of Sefer Yetzirah<\/em> is one and the same as Rambam’s theory of the Active (or Agent) Intellect and its effect on the separate intelligences:<\/span>13<\/sup><\/a><\/span><\/p>\n\n\n\n

\n

They [R. Avraham and the Nazir] received a tradition concerning ten sefirot, the first sefirah being Hokhmah, which is also the First Intelligence [Active Intellect], which is called “living Gd” and it is of this that it is said: “Gd created me at the beginning of His path.” With the hokhmah everything was constructed, and from it emenated separate intelligences. … And when it is said in Sefer yetzirah that the beginning of the sefirot is intertwined with their end, it thereby means to say that from the first sefirah emenated this second and then all the others. And the master wrote in the Moreh that the upper world consists entirely of immaterial Forms that are separated from all Matter and called angels.<\/p>\n<\/blockquote>\n\n\n\n

Marc Shapiro has pointed out that Shmuel’s view is representative of the belief that Rambam turned to Kabbalah in later life.<\/span>14<\/sup><\/a><\/span> As Shapiro notes, Shmuel’s suggestion is, however, unusual among those believing Rambam to have become a kabbalist. Those ascribing to that notion commonly understand the Moreh<\/em>, along with the philosophical portions of Mishneh Torah<\/em>, to be illegitimate works rejected by Rambam himself after his supposed mystical turn. By contrast, Shmuel proposes that the Moreh<\/em> is intended as a kabbalistic work and should be read as such–or, more accurately, that the Moreh<\/em> functions simultaneously as a philosophical and mystical work, because the two systems are consonant.<\/span>15<\/sup><\/a><\/span><\/p>\n\n\n\n

A Connection between the Hasidei Ashkenaz and the Early Kabbalists?<\/h3>\n\n\n\n

Another interesting facet of Shmuel’s letter is his understanding of the inherent unity of the early Kabbalistic tradition between Ashkenaz and Provence<\/a>, specifically of the Hasidei Ashkenaz and the early circles of kabbalists in Provence<\/a> and even Castile. Avraham Ab”d and Raavad are said to possess a kabbalistic tradition common to the famed Hasidei Ashkenaz Yehudah he-Hasid and Eleazar b. Yehuda of Worms (the Rokeach)—and, strikingly, in common with the (otherwise unknown) Yehuda Ibn Ziza in Toledo, who is likewise referred to as a hasid<\/em>:<\/p>\n\n\n\n

\n

But the scholars of Provence<\/a>,<\/span>16<\/sup><\/a><\/span> such as Avraham the head of the court (av beit din)<\/em>, and Raavad of blessed memory, and the scholar R. Avraham, the hasid<\/em> R. Yehuda the Pious of Germany and the hasid<\/em> R. Eliezer of Worms and the hasid<\/em> R. Yehuda Ibn Ziza of Toledo of blessed memory, from whom the Nazir received—they all received by way of tradition, without any proof, as when someone transmits a secret to his friend without the need to give evidence. <\/p>\n<\/blockquote>\n\n\n\n

The common tradition among early kabbalists spanning from the Rhineland to the heartland of Castile is further emphasized by Shmuel:<\/p>\n\n\n\n

\n

Some of them were of the opinion that angels are made of Matter and Form, and the humans resemble them in that respect, as seemed probably to them based on the verses of Scripture where it says, “He made man in the image of G-d”; and there are among them angels made of fire and water. … All this was due to the fact that they lacked insight into the levels of non-material Forms and believed that reality is stronger in the Forms containing Matter. That is also why there are among them those who think that Shi’ur Komah<\/em><\/span>17<\/sup><\/a><\/span> is to be understood literally. But they are all united in the opinion that no corporeality is to be attributed to the Creator Himself. <\/p>\n<\/blockquote>\n\n\n\n

Shmuel’s version of Rambam’s late-in-life turn to Kabbalah, emerging in the decades following Rambam’s death, is an early witness to the harmonization of his rationalism with esoteric mysticism as well as a tantalizing source for the common wellspring of early Kabbalists in Provence<\/a> and Sefarad with the Rhineland pietist movement.<\/p>\n\n\n\n

\n\n\n\n

Image: Vatican Ms. Neofiti.11, fol. 325r<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

The idea that Rambam was actually a Kabbalist and not (or, depending on the theory, not just) a philosopher, became widespread about a century after his death. 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