Introduction
Mussar literature has played a key role in bringing about the success of Kabbalah as a system of spiritual development. But Kabbalah, originally a strictly oral teaching, is nowadays primarily a written teaching. The vast majority of seekers today do not have direct access to a teacher of Kabbalah. How was this oral tradition made accessible to those who do not have a teacher? The Mussar literature made this possible. In a sense, it provided the oral instruction in written form, giving the student general principles and methods which would work if applied with great care.
The word Mussar is generally taken to mean things such as, "discipline, ethics" but with the wider connotation of "education, training, discipleship". Although there is a specific genre of Mussar literature, the concepts and principles of Mussar can be found throughout the general literature on Jewish spirituality.
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| Rabbi Moshe Cordovero (1522-1570) |
The genre of Kabbalistic Mussar literature can be seen to stem from the
writings of one Mequbal in particular: Rabbi Moshe Cordovero. This
is exemplified in his two small treatises,
Tomer Devorah and
Or Ne'erav.
Tomer Devorah
Before
these were written, Kabbalistic writings did not usually present
themselves in formal style, with clear organization and explicit
instructions from the author. The older texts preferred instead an enigmatic style in which the text was encrypted by the author. The the chapters of
Tomer Devorah are
organized around the 13 Attributes of Mercy and the 10 Sefirot. There are clear instructions to the reader: he explains how a person can
emulate the divine attributes of Mercy, and the Sefirot. By following
these instructions diligently, the reader is assured of definite progress towards
developing consciousness of the Sefirot.
The first chapter of Tomer Devorah opens, "It is proper for man to emulate his Creator, for then he will attain the secret of the Supernal Form in both image (tzelem) and likeness (demut)... It is proper that man's actions imitate the Thirteen Supernal Attributes of Mercy." Cordovero explains how the 13 Attributes are derived from the biblical text of Michah 7:18-20. He comments on each one of the attributes, with such direct instructions as, "This is a fitting attribute for a person to acquire in his conduct towards his fellow...", and such as "a person should emulate this attribute in his conduct...", and such as "so, too, should a person improve his conduct towards others."
At the conclusion of the commentary on the 13 Attributes, Cordovero explains the practical application of the entire system:
"These are the Supernal Attributes of Mercy, and their special property is that just as a person conducts himself here below, so will he be worthy of opening up the channel of the same Supernal Attribute Above for himself. Exactly according to his behavior will the outflow of mercy be bestowed from Above, and he will cause this attribute to shine in the world.
"For this reason, he should not ignore these Thirteen Attributes or allow these verses to depart from his mouth. Rather, they should be a constant reminder to him when the occasion for making use of one of these attributes arises. He should remember and say to himself, 'This situation requires this particular attribute. I will not budge from it, lest this attribute become concealed or disappear from the world.'"
The rest of the text is similar, but now covers the Ten Sefirot. Cordovero begins, "For a person to emulate his Creator according to the secret of the attributes of Keter, he must possess several qualities, which characterize the way God conducts His world..."
Each chapter begins in a similar fashion, a teaching device used to initiate the reader's interest. Following chapters begin, "How should a person train himself in the attribute of Chokhmah?", and "How should a person train himself in the attribute of Binah?", and so on. Note carefully the language: He is saying how a person "trains themselves", evidence that the author is providing the oral instruction that would ordinarily be absent in Kabbalistic texts.
Or Ne'erav
The straightforward program given in
Tomer Devorah is taken
apart and generalized in the text
Or Ne'erav. It is presented in
textbook style, and gives general methods to the serious student of
Kabbalah
The translator of
Or Ne'erav writes in the Introduction:
"In the late summer of 1587, Moses Cordovero's treatise Or Ne'erav ("The Pleasant Light") was published in Venice. It was a book with several aims. First of all, it was written as a justification for the study of Kabbalah. As well, it contained detailed instructions for beginners on how to commence their Kabbalistic studies... Taken as a whole, Or Ne'erav was clearly meant to serve as an elementary text for beginners in Kabbalah."
Cordovero begins the text by taking up and answering such questions as: What type of mindset must a
person have in order to become a student of Kabbalah? Who is allowed to
study and what are the basic requirements? When and how often should
one study? Who is qualified to teach? This is all answered along with detailed proofs from the text of the Zohar.
The issues surrounding the teaching of Kabbalah are specifically addressed. In chapter III.3, he takes up the question: "From whom shall the student learn?" While Cordovero says a few things about the character traits of the teacher, he mainly focuses on methods of self-study. In a particularly brilliant passage, Cordovero writes:
"These are the books which one should stick to, reading them is praiseworthy. They are the Zohar, the Tikkunim, Ra'aya Mehemna, Sefer Yetzirah, Sefer Bahir, and the Hekhalot literature. The student should stick with these works lovingly, and he will then succeed in mastering this science on condition that he will delve deeply into them and devote to them exceptional study."
Cordovero indicates that it is possible for the independent student to come to a high level of knowledge:
"He will then find explanations for most of what is to be found in the books of the latter commentators, which he need not consult. It is not our intention to declare these latter works unfit, God forbid, but rather to indicate for the student the path which is short, though it seems to be long."
He next spells out explicity in clear detail the method of study, which presumably was one that he used himself:
"The reader should approach these books in two ways. First of all, he should review the texts many times, making notes in order to remember his studies fluently. He should not delve too deeply at first. Secondly, he should study the material with great concentration according to his ability. Thus the reader should have two permanent rules: (1) To study with concentration. (2) To study with fluency according to his ability."
If one follows this carefully, this is not simply a guide towards being a good student who knows the contents of a text, but this is specifically addressing the student's character traits and mental skills that will be exercised during study. This is again something that would only have been given in an oral teaching and not written prior to Cordovero's time.
Cordovero continues with advice to the student:
"Though it may seem to the student that he does not understand the material, he should nevertheless not cease studying, for his Master will faithfully cause him to discover esoteric wisdom. For just as a father trains his son, so does the Holy One, blessed be He, grant merit to one who pursues this science bit by bit."
This is a highly illuminating passage. He is saying that one does not really need an external teacher, because in truth it is God who is the real inner teacher. One does not run off to seek his teacher for help when he is puzzled by his Kabbalistic studies. Instead he persists despite the relative ignorance:
"Should any subject in this science seem doubtful for the student, he should wait, for in the course of time the matter will be revealed to him. The essential reward for the study of this science is derived from waiting for the revelation of the mysteries which will be revealed to him in the course of time."
Cordovero is definitely implying that the mystical experience of discovering droplets of wisdom and knowledge that result from dedicated study is not available to those who need an external teacher to explain everything to them. The goal of study is not to acquire facts and knowledge, but to unlock the hidden secrets of the texts. We are told clearly that the hard-working student can gain this knowledge for themselves: "It occurs to those who succeed in this science, that when they search these treatises many times, their knowledge will increase. There is no investigation without new knowledge resulting."
Development of a New Genre
Kabbalistic Mussar literature then develops with the students of Rabbi Cordovero. Two works stand out here: Rabbi Eliyahu DeVidas'
Reshit Chokhmah (Beginning of Wisdom), and Rabbi Chayyim Vital's
Sha'arei Qedushah (Gates of Holiness).
Reshit Chokhmah is similar in style to
Tomer Devorah, but very much longer. It is organized around five ethical principles: Awe, Love, Repentance, Holiness, and Modesty. In this text, DeVidas refers to Cordovero as, "my master".
The
Sha'are Qedushah of Rabbi Vital is another early Kabbalistic Mussar text. It is divided into 4 parts, although the printed editions only contain the first 3. Vital clearly states that the text is intended for instruction: "I decided to show them the road they should walk in. Therefore, I composed this treatise, in which I will explain secrets that even our predecessors did not imagine." He organizes the text as follows:
- "The first part instructs one about the ways of the Chasidim." It discusses these topics: the 613 Mitzvot of the Torah, improving character traits, the virtues of the Tzadiq and the Chasid and their way of life. At the conclusion of the first part, Vital writes, "Whoever wishes to become a Tzadiq or a Chasid should follow the above instructions."
- "The second part presents the reward and the punishment for the positive Mitzvot and the negative Mitzvot." It discusses these topics: Reproofs of discipline, rewards for Torah and Mitzvot observance, punishments for transgression, repentance.
- "The third part deals with Ruach HaQodesh." It also discusses these topics: the nature of the worlds, the nature of man, prophecy, methods for attaining divine inspiration.
The fourth part of
Sha'are Qedushah is"The ways of Yechudim (Unifications)". It explains how to work with the divine names, so it is not printed with the standard editions.
When Rabbi Moshe Chayyim Luzzatto wrote his masterpiece of Kabbalistic Mussar,
Mesillat Yesharim (Ways of the Upright), the genre had already been well established. This work was so direct and clear that it became a Jewish classic, as it was not written intentionally for the Kabbalist, but for anyone who is interested in connecting to God through the Torah and its teachings.
Although inspired by the Kabbalistic tradition of Cordovero, DeVidas and Vital, Rabbi Luzzatto wrote in non-Kabbalistic language so as to create a Mussar guidebook that would be accessible to all students of Torah. And while it has been read and studied by many non-Kabbalists, it is still very deep and profound and thus treasured by Kabbalistic students most especially. The
Mesillat Yesharim is organized into 26 chapters, dealing with topics such as: the development of character traits, vigilance, alacrity, cleanliness, abstinence, purity, piety, humility, fear of sin, holiness.
The Significance of Mussar Literature
The literature of Kabbalistic Mussar is today very popular. This is found to be a good way to help people learn about Kabbalah without getting immersed in Kabbalistic texts which take years of study to get into. This idea of a book in which the author gives instructions to the reader, who is treated as a student, is very familiar. Many Kabbalistic books nowadays are written in a style of teaching how to begin and carry out a program of personal spiritual development.
Kabbalah started off as an oral tradition that was not written down. Only later were Kabbalistic mystical texts written, such as the Zohar. But still, unless the reader had access to a teacher, the reader would easily be completely lost and give up. There were many early commentaries, and even Cordovero himself wrote a massive commentary on the Zohar, but still there was not much of a precedent for Kabbalistic Mussar literature.
Mussar literature made it possible for those without access to a teacher to be able to become authentic students of Kabbalah. In Cordovero's time, writing a book that explained how to work a program of self-development that would lead to real Kabbalistic power was seen as a dangerous undertaking, and was held in contempt by those who did not want this power to be unleashed. We must appreciate the risks that these early Kabbalists took in writing their works, and we must also greatly appreciate the fact that they went ahead and wrote them anyway.
A new book on Kabbalah nowadays has little chance of survival if it does not include core Mussar themes of self-development. The Mussar literature has been the primary reason for the success of Kabbalah as an independent spiritual path by moderns seekers.
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The following books were mentioned in this article:
