Why is that? There was a note from the author at the beginning, that he had not translated the kabbalistic material. Huh?
One of the big strengths of the Nefesh haChaim is that it speaks in the same kabbalistic idiom as the Chassidic books. It was addressing the same early-19th-century audience, and making a case for the primacy of Torah study over other non-prayer activities. I’ve even seen some of the same imagery in both R’ Chaim’s writings and in the writings of the last Lubavitcher Rebbe – that the mitzvos are a rope between ourselves and God, strands being severed by sins. By cutting out the Kabbalah, R’ Finkel has cut the meat off the bones of the Father of Yeshivos, leaving his work a poor meal indeed.
Note, I haven’t extensively studied the Nefesh haChaim, so it will wait for someone more knowledgeable to write a proper review. I’m just talking about the form; the substance needs deeper appreciation.
But what about Kabbalah for Misnagdim? Following the publication of the works of the Ari, Kabbalah spread throughout the Jewish world, supplanting the pure intellectualism of post-Maimonidean philosophy. This led to the Sabbatean disaster, and in an effort to root out secret conventicles of Sabbateans, different communities had different approaches. The Sephardim, I don’t know, there was some strong opposition, but did secret Sabbateans continue much among them? The Ashkenazim were plagued with them throughout the 18th century. Two distinct approaches developed:
The Chasidim gave a quasi-messianic role to their Tzaddikim, their Rebbes. Not that “every Chasid thinks his Rebbe is Moshiach”, which is a canard put forth by some Lubavitchers to justify their continuing belief that their late Rebbe is/was [a suitable candidate for] Moshiach. Rather, they believe (see, e.g., Beis Aharon by R’ Aharon of Karlin) that the soul of Moshiach is distributed among all Jews, with Tzaddikim having a somewhat higher proportion of that soul.
The Misnagdim outlawed Kabbalah. This continues to this day. Until the end of the 18th century, the major rabbinic figures in the Ashkenazic world were almost all Kabbalists, and thought of their Judaism to some extent through its filters. Some of the greatest wrote amulets for the common folk, who believed wholeheartedly in the Kabbalah. It’s clear that the general run of educated Jews in that time knew Kabbalah, because the Chasidic writings for them are all written in Kabbalistic idiom. But after the founding of the yeshiva at Volozhin, Kabbalah was taken out of the yeshiva curriculum. So today, Misnagdim don’t know Kabbalah. And there are no more Misnagdish Sabbateans, nor are there messianic obsessions such as arose over the last Lubavitcher Rebbe.
However, the Chasidim and Sephardim still deal in Kabbalah. Only kooks and entrepreneurs (such as the Bergs and lehavdil R’ Aryeh bar Tzadok) seem to be truly involved in Kabbalah in the yeshivish and modernish world. More and more kabbalah is becoming available, even in English, but it’s still frowned upon. The closest one gets is an underground shiur in Tanya at major yeshivos, such as Philadelphia or Ner Israel. Even at YU, the “intro to Kabbalah” is taught in the college and the graduate school, not in the yeshiva.
Hence this edition of the Nefesh haChaim, and both English translations of the Ramban’s commentary on the Torah, have excised all Kabbalistic material, even though that’s a lot of the meat of the writers’ material.
The Sabbateans have been gone for 200 years in western Orthodoxy. Is it perhaps time for the yeshivish world to rejoin the rest of Judaism, and expose its practitioners to Kabbalah in some organized, controlled way?