Reviewing: “A Taste of Maharal,” by Rabbi Doniel Baron. Mosaica Press. 2022. English. Hardcover. 310 pages. ISBN-13: 978-1957579146.

In “A Taste of Maharal,” Rabbi Doniel Baron uncovers the many layers of the Maharal, Rabbi Yehuda Loew.

The Maharal showed the utmost respect to Chazal and chided those rabbinic contemporaries who did not. He was famous for recognizing the import of every word of Chazal in their writings, not just in Halacha, but in Aggadah as well. A contemporary of his held that, “Once one understands the underlying message that Chazal wished to convey in an Aggadic passage, there is no value in—what he calls—the bizarre details of their parable. In other words, holds that the particulars of the story can be discarded” (page 258). The Maharal wrote that in this person’s foolishness, “he reduced Chazal’s words to fabricated stories authored to persuade the masses … His statement mocks Chazal, and his fate is known” (page 259). While this did not include translating the stories literally, it did include taking them seriously.

The Maharal, a contemporary of Rav Yitzcahk Luria, the Ari, 2,000 miles away, was known for presenting Kabbalistic ideas in easy to understand terms. Baron shares that one way the two differ is that in order to understand the Ari, one needed to be well versed in Kabbalistic writings. In order to understand Maharal, quoting from Rav Yitchak Hutner, zt”l, one needed to be well versed in Torah, but necessarily Kabbalah. While this book does not delve into Kabbalah, Baron merely wanted to note its presence in the works of the Maharal,
as “simply knowing that those deeper layers exist enhances one’s appreciation of the Maharal” (page 4).

Baron recognizes the limits put forth before taking on such a daunting task of presenting a translation of the Maharal’s writings, as he says, “No summary, translation, or adaptation can properly convey the beauty of the Maharal’s Torah. But it can provide a taste…” (page XV). As such, Baron provides footnotes with the original text for those interested in further studying certain areas.

Baron provides a substantive introduction detailing Maharal’s timing in history and location in world Jewry and describes some of the various works of the Maharal. The sefer is broken up into different sections, and within each section there are multiple chapters. Each chapter is presented with focusing questions, which allow the reader to read the chapter with a specific frame in mind. Sections include the topics of man, the Jewish nation, exile and redemption, sechel (the mind), nefesh (the soul), guf (the body) and others.

While each chapter can be studied on its own, Baron actually does a masterful job of building each chapter off of the previous one. He will develop a certain theme in one chapter within the same section and then take it for granted in the next chapter within that same section. It is beautiful how each part has been simultaneously separated while weaved together. For instance, when discussing the greatness of man, Baron develops the idea that what is unique to humanity is its potential. How man can actualize something that lies dormant within us, the power this affords us and how this makes us unique. However, in the next chapter, Baron takes for granted that man has the potential to be great.

Popular topics such as good and evil, the meaning of life, Mashiach the nefesh, and others are explored. A few noteworthy insights that stood out were: Concerning fasting, many may seem to find a religious value in causing oneself distress, however Baron notes, “The Maharal reveals that the concept of fasting in Judaism isn’t about causing tza’ar, pain, to oneself. Instead, fasting is a function of kedusha, holiness. Hashem has no interest in self-inflicted pain” (page 208). Baron shares an understanding of berachos based on the Maharal that, “Beracha means ribui, increase, alluding to the end goal. Hashem created the world to multiply and expand…” (page 218).

This sefer is likewise filled with practical advice, not just lofty philosophical insights. For instance, Baron brings in the directive of thinking before speaking and shares the thoughts of the Maharal that, “Good intentions are never enough. One needs to always stop and think if the words he’s about to say or the actions he’s about to undertake will really further the ultimate goal, or whether they will distance his achieving it” (page 138). He addresses avoiding being complacent, the virtue of simplicity and the importance of discretion.

For those looking to enhance their tefillah, this sefer has a whole section dealing with fundamental elements. Starting with the point of prayer, going through specific tefillot like Yishtabach and Shema, and ending with an important focus on describing Hashem as Gadol, Gibbor and Nora; great, mighty and awesome. Quoted in this sefer is the topic of davening to Hashem, not malachim, angels. The Maharal investigates what we mean when we make reference to angels in our tefillot and presents an understanding of what we are really asking for. The Maharal points out that:

One may ask a fellow human being to daven for him; that isn’t a basis to ask malachim to daven for him. This is because when one asks his friend to act kindly toward him and daven on his behalf, he isn’t praying to the friend. But one can’t make such a request to a malach; they don’t live in a realm in which people act with kindness toward each other… Turning to a malach with such a request, therefore, would really be davening to a malach, which is forbidden.” (pages 239-240)

The Maharal was adamant about this fundamental value that he would actually change the text of prayers that he found to be contradictory to this point. For instance, he changed the verbage for Machnisei Rachamim, a prayer added to our Selichos, to reflect that we are praying that the angels should do what they are commanded to do, not that such a petition is directed toward them.

One is able to garner from this sefer an understanding of many of the Maharal’s comments and thoughts. Although Baron hopes to merely provide a taste of the Maharal for the reader, one is much more substantially filled after reading this work.

Rabbi Eliezer Barany is an editor and serves as a high school rebbe at Posnack Jewish Day School in South Florida.