548) Early Mussar: Demonic threat management and displacement of the Divine

Yiddish translation of Kav haYashar

Introduction

In a previous article, we delved into the possibility of Sabbatian connections to, if not outright authorship of an early Mussar (ethical) text, the  Kav haYashar [see: Kotzk Blog: 303) MYSTICAL YIDDISH TEXTS AS A CONDUIT FOR CHASSIDIC THOUGHT:]. This article—drawing extensively on the research by Professor Isaac Hershkowitz—explores a different dimension of the Kav haYashar with its striking emphasis on angelology and demonology. These themes are not incidental but central to the work, to the point where they appear to eclipse God in the text’s pursuit and development of religious-ethical development (Mussar). In early Mussar, such as Kav haYashar, ethical conduct is shaped more by obedience to a cosmic system of angels and demons. In this scheme, God is to a notable degree marginalised—eclipsed, displaced, if not altogether absent—from the process of moral perfection. Likewise, the individual’s own self-effort is detached from the work of ethical refinement. Instead, early Mussar emphasises the conceptual struggle of enlisting good angels and combating demonic forces as the primary path toward moral righteousness. 

547) From the Nile to Safed: Egyptian Judeo-Sufism as an influence on Lurianic Kabbalah

 

Cairo Geniza fragment of the writings of  Maimonides' son, Avraham ben haRambam

Introduction

This article—drawing extensively on research by Professor Paul Fenton—expands upon the previous discussion of six generations (Fenton 2025-)[1] of Maimonides’ Egyptian descendants who embraced and disseminated a synthesis of Jewish mysticism and Islamic Sufism, known as Judeo-Sufism. This movement, with large numbers of adherents known as Chassidim, followed a mystical path called Derech haChasidut (Fenton 2017:50). Its influence eventually reached Safed, transmitting Judeo-Sufi ideas and practices that arguably informed the Arizal’s sixteenth‑century Lurianic Kabbalah. 

546) Jewish Mystics and Rationalists seeking Islamic Fatwas during the Maimonidean Conflicts

 

Ben Ezra Synagogue in Cairo

 Introduction

This article seeks to explore how thirteenth-century Jews often sought Fatwas (religious edicts) from Islamic courts to intervene during the intense period of Maimonidean Conflicts. These Conflicts—also known as the Maimonidean Controversies—erupted after Maimonides’ passing in 1204, and were more like Jewish civil wars between the Maimonidean rationalists and the emerging mystics, with the Zohar first published eighty-six years later in 1290, in Christian Spain. The mystical opponents of Maimonides were often backed by Christian authorities such as the Dominicans, Franciscans and even King James I of Aragon [see: Kotzk Blog: 263) THE POLITICS BEHIND THE PIETY - BRINGING THE BATTLE INTO THE SIDDUR:]. 

545) Psychedelics: Cutting-edge science or shamanic ritual?

Homological scaffolds of the brain before and after psilocybin (Petri G., et al. 2014).

Introduction

This article builds on the previous discussion, which explored how psychedelics are increasingly being framed as “cutting-edge science,” embraced by “all the professors”—and, most troubling in my view, promoted as a new expression of Jewish mysticism and experientialism [Kotzk Blog: 544) Acculturating Alcohol and Sanctifying Psychedelics: It’s time to stand up]. While this article departs from the usual style of discourse on this platform, a recent encounter prompted me to dig deeper. After hearing an average, conservative, middle-aged man explain that he was about to embark on an ayahuasca journey because of its “proven scientific value” and its common use among “trusted religious people” in his community, I decided to examine the academic literature on psychedelics more closely. I aimed to assess how solid the claim of a scientific foundation truly is. In the interest of fairness, I have included scholarly arguments both for and against the use of psychedelics. 

544) Acculturating Alcohol and Sanctifying Psychedelics: It’s time to stand up

Introduction

Alcohol and drug abuse have long been perceived as problems external to the Jewish religious community. Currently, however, the rising visibility of alcohol consumption alongside drug and psychedelic practices, is closer to home than we may have imagined. According to psychologist Dan Wolf,^[1] the difficulty lies in the fact that, whereas in the past, a range of methodologies were actively employed to counter alcohol and substance abuse, the prevailing attitude seems to be that quiet and moderate use is perhaps the most reasonable approach. Today, the issue of substances and psychedelics is no longer abstract or distant; it is reshaping the very fabric of our communal life, demanding recognition, response and a solid stance.