Many see the mithnagdim as total rationalists. Therefore it has been assumed that R. Hayyim of Volozhin’s approach to Torah study was the same. Although rationalism may be a correct characterization of the method he used in talmudic study, it does not capture how R. Hayyim understood the essence of Torah study. Some have described Nefesh ha-Hayyim as demystifying Kabbalah. I agree that R. Hayyim opposes ecstatic Kabbalah. However, already in 1972 Norman Lamm noticed that R. Hayyim saw Torah study as a form of clinging to God. In my article, I go further and demonstrate how torah lishmah for R. Hayyim is a radical idea that includes a legitimate path to unio mystica, and even a way to divine inspiration.
R. Hayyim Volozhin, the main disciple of the Vilna Gaon, set up the Volozhin Yeshiva in 1802. Unlike his mentor, R. Hayyim was not interested in perpetuating the animosity between Hassisdm and mirthnagdim, welcoming Hassidic students in his yeshiva. Despite this, R. Hayyim had a major ideological dispute with the Hassidic world. This is obvious from the collections of questions and answers we have from him, the sheiltot, in which he spells out his differences with Hassidism. His Nefesh Ha-Hayyim, his only autographic work published posthumously, was both a polemic on Hassidism as well as an alternative Judaic-Kabbalistic world view to Hassidism. R. Hayyim's polemic strengthens the point of view that the Vilna Gaon and his students were more ideologically than politically opposed to Hassidism.
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