Jews don't need a Medium

B"H

The famous Greek philosophers Aristotle and Plato wrote in detail about G – d, the fate of the world and about the creation process. Plato's theory was that there had to be a so – called "third man" working as a medium between G – d and His creation, as G – d could not directly communicate with His creation (men) and vice versa.

The later Jewish philosophers Philo and Shlomo ibn Gvirol took over Plato's theory and added their own ideas and concepts. Shlomo ibn Gvirol, for instance, regarded the divine will as a kind of medium communicating between G – d and His Creation. However, not all the Jews at the time of Philo as well as of Shlomo ibn Gvirol accepted the ideas of these two philosophers. But not only in the past were their concepts widely rejected; also today the Platonian concept doesn' t have too much in common with the fundamental believe of Judaism.

Why ?
One of the foundation of Judaism is the idea that Jews don't need a medium in order to communicate with G – d. Him and us are totally able having a direct connection and thus personal relationship. Without any medium and abracadabra a la Harry Potter.

Christian society has its fundamental believe in a G – d who is also human. And especially the Christians welcomed the concepts of Philo and Ibn Gvirol. No wonder, as they used those philosophical ideas for their own purposes called a somehow G – d with human character traits. However, Judaism demands from Jews to use their individual human intellect. Each of us is able to have a direct relationship with G – d. But how are we able to do so, as G – t is an absolute infinite being and we are unable to grasp Him ?
G – d let us know His will in the Torah and by doing Torah mitzwot, we are able to build up a connection with Him. Therefore, we don't need a medium or anything in between Him and us. This is one of the great things in Judaism.

On the other hand, this way of "directness" brings us to the conclusion that there is an individual and a collective punishment. Jews don't only undergo an individual punishment but also a collective one. Example: If we don't act according to the Torah, G – d can cause not to let it rain in Israel or He could cause new conflicts with our enemies. The only way we can change His decree is by doing Teshuva (repent). But we don't need a medium or a human G – d.

Nevertheless, you could argue that there are Jewish concepts where other Jews are referred to as a kind of medium.

1. The role of the Zaddik (righteous) in Chassidut.

Isn't there a chassidic concept claiming that the Zaddik has special powers and furthermore builds a connection between G – d and His creation ? Only the Zaddik has the power to elevate the world and do certain rectifications (Tikunim).

2. Why do Jews travel all the time to the Kivrei Zaddikim (graves of the Zaddikim) such as our forefather, foremothers or famous Rabbis (Rambam or Rabbi Yitzchak Luria) ? Once I came to the grave of the Rambam (Maimonides) in Tiberias and saw several Sephardic Jews jumping onto the tombstone and praying and kissing it wildly. Can we use the Rambam in order to speak for us to G – d ?

I would have a lot to say about these two issues but I keep it short.

First of all, I don't agree with the absolute Zaddik concept in Chassidut. All of us are only humans; humans with strong and weak character traits. And so does the Zaddik. Moreover, there are also different controversial opinions about the role of the Zaddik in Chassidut. Rabbi Yaakov Yitzchak Horowitz (the Seer of Lublin), 1745 – 1815, as well as his teacher, Rabbi Elimelech of Lejansk, extended the role and importance of the Zaddik. Formerly, the Baal Shem emphasized the role of a Zaddik but not as much as his successors. And it is not only me disagreeing with the unlimited power and importance of the Zaddik. Already the former student of the Seer, Rabbi Yaakov Yitzchak Rabinovicz of Przysucha (Yiddish: Peshis'cha), 1765 – 1814, opposed the fundamental Zaddik concept of his teacher and later on founded his own movement. The Peshis'cha movement where such famous groups like Gur, Biale, Rimanov, Kosnitz or Sassov come from.

Not everyone agreed and agrees to the importance of the Zaddik concept and especially today the question "who is a real Zaddik" is raised. Which chassidic Rebbe has the real status of an honest Zaddik ? And today, one opinion became very famous: "The Rebbe is not necessarily a Zaddik anymore but he is the son or grandson of a true Zaddik".

Regarding the visit of the graves of Zaddikim:
It could be that there is a special higher power at the gravesites of the Rambam or Rabbi Yitzchak Luria. Despite the Jewish concept that G – d is everywhere at the same time and with His same power. However, the best example for a higher Kedusha (holiness) is the Temple Mount in Jerusalem. Even when the Temple Mount is in the hand of Gentiles, as today, G – d never withdrew from there and is going to bring the full power of the place back as soon as Meshiach is coming.

Nevertheless, a visit to the Rambam's grave doesn't mean that he will be on my side and solve all my problems. I have to deal with G – d myself and don't need the help of a medium. Never forget the advantage of having a personal relationship with G – d and this makes us as important as all the Zaddikim together.
At least to G – d.