Mysticism, Pietism, Morality: An Introduction

Abstract

The aspiration to seek proximity to the divine, as well as the attempts to translate such aspirations into action, is at the core of many writings that scholars have labeled as ‘mystical.’ Equally, this desire determines the self-imposed lifestyle of individuals who are commonly referred to as ‘pietistic.’1 Both outlooks have far-reaching implications that revolve around the question of how the mystic, or the pietist, ought to act towards God and within society. These aspects can be subordinated to the generic term ‘praxis,’ and they are frequently negotiated under the rubric of ‘morality.’ In Jewish literature, topics of this kind are frequently associated with the notion of musar. There is no clear and simple answer to the question of what musar means. This is not only due to the fact that the use of the term looks back to a long history—from the Bible to the present day—and that it has thus been employed with many different connotations and in different contexts; it is also mainly because there is no consensus on what is understood as morally correct and what is understood as morally reprehensible. Musar manifests itself in multiple genres, multiple stylistic garbs, and multiple languages. It can offer general principles for spiritual improvement or clear instructions for everyday conduct, provide strategies for change by deliberately triggering feelings of anxiety, and serve, in the biblical sense of the word, the function of an admonisher. Understanding musar as a literary mode rather than a specific genre opens new perspectives on aspects that have received little attention in research to date. This includes the psychological dimension of musar—a topic that plays a central role in several of the contributions published in the present issue. ‘Mysticism,’ ‘pietism,’ and ‘morality’ are highly fascinating, yet somewhat artificial analytical categories when it comes to the study of Judaism. In fact, all