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Maimonides' Confrontation with Mysticism (The Littman Library of Jewish Civilization)
Ebook Free Maimonides' Confrontation with Mysticism (The Littman Library of Jewish Civilization)
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About the Author
Menachem Kellner is Professor of Jewish Thought at the University of Haifa. He is the author of Dogma in Medieval Jewish Thought and Maimonides' Confrontation with Mysticism and translator of Isaac Abravanel's Principles of Faith, all published by the Littman Library of Jewish Civilization. Heis also the author of Maimonides on Human Perfection, Maimonides on Judaism and the Jewish People, and Maimonides on the 'Decline of the Generations' and the Nature of Rabbinic Authority. His translations of Gersonides' Commentary on Song of Songs and Maimonides' Book of Love appeared in the YaleJudaica Series. Professor Kellner's critical editions of the original texts of Abravanel's Principles of Faith and of Gersonides' Commentary on Song of Songs were published in Hebrew.
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Product details
Series: The Littman Library of Jewish Civilization
Paperback: 364 pages
Publisher: Littman Library Of Jewish Civilization; 1 edition (February 2, 2011)
Language: English
ISBN-10: 1906764158
ISBN-13: 978-1906764159
Product Dimensions:
9.2 x 1.2 x 6.1 inches
Shipping Weight: 1.3 pounds (View shipping rates and policies)
Average Customer Review:
4.4 out of 5 stars
9 customer reviews
Amazon Best Sellers Rank:
#1,256,497 in Books (See Top 100 in Books)
Very dense to read, but highly cogent and extremely thorough. Kellner makes his case strongly and irrefutably.The only criticism I have is that Kellner's excellent analysis is kept isolated in the context of its time period, and his discerning ideas are not developed into how the fundamental clash of ideologies developed over time, particularly how that clash manifests itself today.
I’m just not smart enough to make the most of it
Dr. Kellner has done a fabulous job putting Rambam's writings into historical context. It is quite interesting how Rambam's attempts at combating mysticism and Kaballah fueled Moshe De Leon's publishing of the Zohar, and all mystics afterwards.Dr. Kellner is quite thorough in discussing the major points of contention with regards to Rambam and mystic mythology in areas such as God vs. Man, Jew vs. Non-Jew, the land of Yisrael, Prophecy, the Hebrew language, etc. The footnotes were quite interesting and provide a springboard for future reading and education.I appreciate Dr. Kellner's openess to discussing other researcher's thoughts and opinions and where he agrees and diagrees with them.I was introduced to Dr. Kellner by way of Rabbi Israel Drazin's books and comments. I plan on reading more of Dr. Kellner's books.As an Orthodox Jew, I am quite excited and encouraged that other Jews believe as I do, see science and mathematics as a means of understanding creation and HaShem's ways (I'm an engineer), and value logic and reasoning as the way to live life while pursuing moral perfection through the Torah.Thank you, Dr. Kellner. Kol HaKavod!
Menachel Kellner was completely sucessful in his objective to share through this book a clean view of Maimonides though on Judaism, his world-view is cleared descripted and his neutrality as scientist is unquestionable. The book provides full understanding about what kind of Judaism Maimonides believed, lived and teached. For those who love the works of the Great Eagle, this book is a must read about it.
TERRIFIC SCHOLARSHIP. AMAZING CITATIONS. NEED TO READ THIS TO MORE THOROUGHLY UNDERSTAND THE RAMBAM
Good background to the Philosophy of Rambam
In Maimonides' Confrontation with Mysticism, author Menachem Kellner presents a cogent argument showing that Maimonides didn't subscribe to the normative religious ("proto-kabbalistic" or mystical) view of his day. In other words, Maimonides didn't view the world through what Kellner refers to as an ontological/essentialist perspective, like his predecessor, Judah HaLevi (the Kuzari). Rather than viewing Judaism through a mystical lens (which had esoteric reasons for everything), Maimonides was grounded in reality, relying on reason and science to decipher the meaning of Torah and the commandments. The difference in perspective between Maimonides and the prevalent religious thought of his day includes (among many examples Kellner lays out) the role of the sacrificial cult in Judaism and the Hebrew language. For Maimonides, the sacrificial cult/system is an allowance that the Torah makes taking into account Israel's historical circumstance. In other words, the Torah allows sacrifices as a means of weening Israel from neighboring idolatrous practices (which have their own versions of religious sacrifice), with the goal for spiritual perfection. This is contrast to what would be considered proto-kabbalistic thought, which sees the sacrificial cult as essential - with intrinsic value, able to effect changes upon the supernatural - without regards to the historical or social circumstance in which the commandments regarding the sacrificial cult were given.The second example is the Hebrew language, which Maimonides views as conventional (and not that different from other languages), with the exception that it is called the "holy tongue" since it does not contain vulgar words or refer directly to human functions, but uses euphemisms to convey a point. Maimonides doesn't ascribe a magical function to the Hebrew language, in which one can effect change in the material and supernal worlds using the various mystical names of G-d. The proto-kabbalist view does ascribe such a magical function to the Hebrew language.The gulf between Maimonides' perspective and the normative religious perspective of his day was significant as these two examples suggest. This is not surprising since he viewed the normative religious viewpoint as having been tainted with superstitious and erroneous beliefs, and his goal was to rectify these errors by championing a vision of Judaism that would lead the individual to a true understanding of the Torah and hence, spiritual perfection.
Its interesting and well written. I feel like Kellner did not back up his assertions enough. He makes sweeping assertions about Maimonides and his rationalism which he equates with anti-mysticism rather than anti-Platonism. He does not back it up sufficiently. All his books suffer from the same deficiency.
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