By the Grace of G-d
21st of Adar, 5745
Brooklyn, N.Y.
Mr....
Jerusalem
Greeting and Blessing:
I duly received your letter.
In reply, by way of explaining my position on the subject matter, a prefatory remark is in order, which I trust you will accept in the spirit it is offered.
When a person desires to do research in any scientific field, the only qualification required would be sufficient knowledge and ability to carry out the research. However, if one wishes to do research in any area of Judaism, in order to present an accurate assessment, it can be done only by a Jew, and not just a Jew, but one who has been living Jewishly for many years. Lacking this qualification, the conclusions will necessarily be superficial at best.
This is particularly important when one has in mind to come up with results that can be translated into practical actions. By “living Jewishly" I mean not in theory or in the mind and heart, but in actual practice and in the everyday life and conduct, so that it is an integral part of his being Jewish.
Similarly a research from within, e.g. a Jew desiring to research, for example, the relationship of a Jewish father towards his Jewish children - if it is to be in depth and scientifically acceptable in the fullest degree, it can only be done by one who is a father, and has personally experienced the deep emotional involvement with his own children.
The same is true in the matter of the Kabbalah. A true and scientifically valid study of it cannot be made just on the basis of books, but one has to be personally involved in the Kabbalah in his everyday life over a period of many years, the life of a Kabbalist in actual experience, and not in theory. And even if he should provide himself with many able assistants and advisors - there is no substitute for personal experience in an area so deeply involving the soul.
Indeed, if the research project is actually qualified in all other aspects except the one which, as stated, is the most essential and indispensable, then the harm that can be done by pursuing the research would obviously be much greater than if the research were conducted by less equipped laymen, because all the external aspects would be accurate and well documented, but the “soul” would be missing.
Of course, one may argue that the pitfalls could perhaps be averted by having the basic study made by actual Mekubalim, and the sponsor would only have a managerial or similar task. But experience has shown that the sponsor, promoter or organizer, as well as the financial underwriters - all have a direct impact on the project even if the researcher desires to remain objective.
In light of the above, I can only reply to your inquiry about my opinion that not only can I not approve of it, but I am most definitely opposed to it.
Moreover, I would still be opposed to a project of this kind even if it were undertaken by true Mekubalim, since the project in its entire frame is totally unsuitable to put it mildly, for the intended purpose.
With esteem and blessing,
P.S. No doubt you know that the Mekubalim never engaged in disseminating the Kabbalah, nor encouraged the wide study of it; indeed, they were highly discouraging even to those who wished to learn the Kabbalah on an individual basis. What they did make widely known was this very attitude of theirs towards disseminating the Kabbalah.
P.P.S. A copy of this letter is being sent to Rav..., whom you mention in your letter that you would like to bring him and his Kollel into the project as Rav, teacher and researcher.
