The MaHaRal's Philosophy

We have previously discussed the MaHaRaL and who he was; to recapitulate- Moreinu HaRav Yehudah Loew (of Prague) lived from 1512 to 1609 CE, making him a contemporary of both Rav Yosef karo (author of the Shulchan Aruch, and Rav Yitchok Luria, Ari’zal). The Maharal’s teachings draw upon the Zohar and makes use of Midrashic homiletics. They provided a framework for authentic Jewish philosophy down to our own generation. Maharal considers the relationships between the various mishnah writings and the themes that evolve from them collectively. Briefly put, the Maharal explains the various Rabbis’ statements in relationship to history and the spiritual universe that we inhabit.

Maharal’s commentaries, built as it is on thoughts found in the Zohar, have Kabbalistic principles – even though there are no direct allusions to Kabbalah (or are very rare in his teachings). So we should not approach his teachings with trepidation and fear of that “K” word.

I am indebted to Rabbi Tuvia Brassler in his own commentary (Maharal of Prague Pirkei Avos), based on selections of Maharal’s Derech Chaim. His is an enlightening book and I recommend it to the student of, and those interested in the life and teachings of, the Maharal of Prague.

(An ArtScroll Classics publication)

We now look at the philosophy of Rabbi Yehuda ben Betzalel Loew. This is but an outline but it expresses the implication for our human conduct in relation to The Creator.

> G-d in perfect (Shaleim) [whole, complete, needing nothing] and one of the aspects of perfection is the ability to create (to mix in Latin terms: ex Nihilo). There is a story currently making the “rounds” on the internet; a Scientist approaches G-d and tells Him that “We don’t need you any more. We scientists can now create life on our own.” “Is that so?” says G-d, “Go ahead and show me how you do it.” The scientist then proceeds to stoop down and begins to gather dirt together in the form of a man… when G-d stops him and says, “No, no, no… go get your own dirt.” To remain, as we do, potentially only able to create falls short of perfection. Therefore only G-d creates.

> G-d’s greatness as Creator is manifested by creating human beings. Yet we are, in a sense, also creators when we practice Tikkun Olam. In addition we do have self-determination in that He gave us the freedom to accept or reject Him. (See the 9^th item below in this regard!)

> He created two worlds for mankind to inhabit: a (predominantly) spiritual world and a predominantly physical world. People have the native intelligence to succeed in the physical world; however, only the wisdom of Torah opens the doors to prosper in the spiritual world.

> Only the spiritual world reflects properly His perfection; that world, from our current perspective, is called the World to Come. In that world G-d’s Presence is manifest and it endows the human soul with consummate serenity. (See the final item below in this regard)

> Because the World to Come is an eternal and unchanging existence G-d also created this physical world so that humans can develop and prepare for (the) eternal life. Compare this to Shabbos; we can only prepare for Shabbos on a weekday, because on Shabbos, we rest and that precludes our shopping and cooking (and the other 37 prohibited items). So similarly we can only prepare for the World to Come as we develop our spiritual substance in this world (we cannot do a mitzvah in the grave – they are physical activities that the soul cannot perform) for our essence in the World to Come is our spirituality. Because physical things (can) change, the greatness of the human comes out only in this physical world; however, a world of change is inherently temporal and must end – eventually.

> A world devoid of G-d and G-d’s Presence would not have been worth creating; it would have been a sterile, pointless creation, rather than a vehicle for spiritual growth as intended. Rather, G-d associates His Presence with this world, and by doing so, He reveals specific Divine qualities.

> The world serves and reveals the Holy One, and that fact is the essence of the giving of the Torah. Torah directs mankind to know the Hold One and what He desires of him (man). It [1] enlightens him in the pursuit of increasing holiness in the conduct of his life (as: what is the difference between Ethics and Morality? Answer below…) and [2] further enlightens him to the truth of all being, so that he recognizes the Holy One in all existence. The fires level is incumbent on all. The second level varies according to the level of holiness one has attained in the pursuit of the Holy One. At the height of this knowledge are the (dare we utter it?) Kabbalistic teachings. Esoteric in nature, they are really intended for the b’nei aliyah (those who are eminently righteous and immersed in the pursuit of understanding the Creator and His ways!) Maharal’s uniqueness is found in his presentation of Torah thought, his profound knowledge, or intellect, and his holiness, in a language which is unique to him.

> The human, we see, lives at the focal point of the link(s) between G-d and the physical world. At the personal level, these appear in our relationship with G-d, with other people and within ourselves. At the social level, the connections between G-d and man are implemented through the institutions of the Rabbinic Court [remember the time of Maharal’s writing] the Monarchy and the Priesthood. Indeed, there are three fundamental links that appear in many realms and dimensions of religious human life, as we will find discussed in Maharal’s commentary on Avos 1:2 [The world depends on three things… Torah Study, the service to G-d, and “good deeds”]. Humans bind the spiritual and physical planes together by following the mandates of the Torah, and they undermine creation by violating the Torah.

> Although we have the ability to choose good or evil, we do not have the right to choose evil. (see above) If we contravene the dictates of Torah, we ultimately destroy G-d’s creation and are held accountable! Conversely, if we support the dictates of Torah, we maintain – and fortify – His creation and we are (therefore) deserving of reward.

> We perceive G-d as He appears through such Divine qualities as kindness and might. Maharal takes the (“K-word”) position that G-d’s “knowledge” is another of the Divine qualities. Here, he disagrees with Rambam’s opinion that G-d and His knowledge are one. The ramifications of this (debate_ are discussed, among other places, in Maharal’s commentary to Avos 5:8 [really 5:6 – see the book for explanation], although you do not find them in the English adaptation due to the detailed learnings inherent to the advanced scholar. [Rabbi Basser]

> Our relationship with G-d is frequently illustrated through the metaphor of a King. Everything is His. He sets laws and He judges; His reward compliance with the law and decrees consequences* for noncompliance. He supports the world with material and spiritual sustenance. As King, He is distinct from the nation, yet intimately concerned with the people’s welfare.

> He is the Source of (all) existence and we are totally dependent on Him, for there is no existence other than His creation. The recognition of His munificence is the source for our love of G-d. The recognition of how utterly dependent we are on Him is the essence of our reverence of G-d, generally referred to in literal translation as the: “fear” of G-d”.

* “Consequences”; this is, perhaps, a better word than saying: punishment?

Yisrael Betzalel ben Avraham

Tu B’Shevat 577Ø