Once again, I have reviewed everything written in the esteemed book, like a majestic tree with numerous branches, towering as the height of cedars. After pardoning the delay, for the passage of time was relentless, and every delay was for the better. As I examine the writing, I notice a discrepancy in your mention of divinity in your thoughts, which contradicts our beliefs. And as for us, why should we be influenced by your disdain and disrespect?
It does not reach us, but rather only reaches the wise sages of Israel, whose understanding surpasses yours. All of Israel relies on them, and it is through their merit that the world stands. It is not upon you to express words about them that are not in accordance with the law, with arrogance and baseless accusations. However, their judgment has already been clarified by the mouths of all scholars.
And regarding what you wrote about the Kisei Eliyahu, that on page 3 it seems that His unity is similar to the unity of others. You are already going astray. Didn't the beginning of his words on page 20 clarify that all these likenesses are regarding holy lights that cannot be comprehended or perceived in any intellectual or conceptual manner? They are only presented in order for the intellect to be able to receive them and form an image.
And on page 4b, he wrote that all the designations and descriptions are in the realm of analogy within the spheres and emanations of the holy beings that are created. However, regarding the divine itself, there is no likeness, form, or perception in thought whatsoever. And as for what you wrote about how we assume that the other countenances and aspects serve Zair Anpin with the divine power within it (blessed be He), Rabbi Kesa explained in Tractate Hagigah, page 25b, that we refer to Zair Anpin as a collective term for all the countenances, with the hidden soul concealed within them.
While you challenge the imaginations concerning the supernal beings, which you have no authority to contemplate, let alone mock, you should focus on your own physical body, which performs all the tasks, while the higher head above does nothing. Indeed, the power of speech, which is your glory over all living creatures, why wasn't it granted to you from above your eyes? Rather, such is the decree of His wisdom.
And if you have fair advice, go to your Creator and consult with Him. And regarding what you wrote about the statements of the Kabbalists contradicting those of the Rambam and so on, where they stated that it is not a physical power, according to the words of the Kabbalists, it is a physical power. But don't all the accepted authorities here respond and say that anyone who presents such views regarding the Sefirot like yours is a heretic and has no share in the God of Israel?
And as for what you called those subtle lights, it is only to appease the ear! We have to question what the Rambam wrote: "One should direct his heart towards the Divine Presence and pray." In the Guide for the Perplexed, it is taught that the Divine Presence is a created light. Furthermore, it is mentioned that the glory of God is also created.
If that is the case, how were the Israelites able to exit their tents and prostrate themselves before the created? Moreover, it is stated that every form that the prophets saw and communicated with is a created light. If that is the case, then we do not have any prophecy from the Creator Himself, but rather all prophecy comes from the realm of the created. And if it is said that the created being is attached to the Creator, then according to your understanding, it is a physical entity! Your response should quickly emerge. We do not comprehend Me, says the Lord.