The Mishnah Berurah’s Treatment of Kabbalistic Sources

 https://www.kolhamevaser.com/2017/11/the-mishnah-berurahs-treatment-of-kabbalistic-sources/

However, the exact appropriation of this methodology of the Mishnah Berurah is understood by modern halakhic experts in different ways. Many, such as the Sdei Chemed, think that the methodology the Mishna Berurah spells out applies not only to the Zohar, but also to practices found in the writings of the Arizal.[9][10] However, the more likely opinion is that of R. Moshe Feinstein, who maintains that Kabbalistic sources used in this fashion are only those from the Zohar. Since the Arizal is a 16th century figure, R. Feinstein argues that he does not have the status of a Tanna that the Zohar has, and simply represents another Acharon who has an opinion in a given case. [11] Thus, it is only because the Zohar is considered a Tannaic source, that the Mishna Berurah must acknowledge its views, and decide between those and other earlier opinions. Stemming from this argument, the Sdei Chemed views the Mishnah Berurah’s words of “divrei kabbalah” as referring to both the Zohar and the Arizal, while R. Feinstein interprets them as only referring to the Zohar.