Q&A: Relating to Mystical Reasons in Jewish Law
Relating to Mystical Reasons in Jewish Law
Question
Hello Rabbi,
I'm interested in the Rabbi's attitude toward mystical reasons in Jewish law—
for example, the morning hand-washing: in Shulchan Arukh, Orach Chayim 4:2, Maran rules, "He should be careful to pour over them three times in order to remove the evil spirit that rests upon them."
True, there is also the reason of cleanliness, but there are practical ramifications if one does not accept this reason of an evil spirit (sleeping with gloves, and the like; the need for a blessing over the washing [Mishnah Berurah, note 8 on this section], etc.).
I'd be happy if the Rabbi would answer in a general way, without being bound to the specific example I gave (unless he sees some problem with it, or the like).
Thanks in advance.
Answer
As a rule, I don’t deal in hidden mystical matters, and I’m also fairly skeptical of statements in these areas. Maimonides, too, generally rejected them.
However, it seems to me that as long as there is no clear proof that something is mistaken, there is no way to reject statements that appear in the Talmud. But among things that appear only in the medieval authorities (Rishonim), one can certainly choose a non-mystical reason.
Very often, the mystical reason is a cover for a psychological reason and the like (see several articles on the aggadic passages at the beginning of Ein Yaakov).