4) The authority of our great Rabbis, the masters of the new Kabbalah, should not exceed the authority of the Great Sanhedrin sitting in the Chamber of Hewn Stone, nor should their understanding surpass the understanding of the Great Sanhedrin. Nevertheless, despite this, the Torah states that if they err and permit what is forbidden, or if they unintentionally transgress in matters of idolatry, etc. We have learned from the Torah and our Sages in the tractate of Horayot that it is possible for the Great Sanhedrin to err and permit a specific matter related to idolatry.
For a person is fallible, regardless of their status, whether they are great or small, and they are prone to error. Therefore, the Torah commands, "If a matter is too difficult for you to judge... you shall arise and go up to the place which the Lord your God chooses" (Deuteronomy 17:8), in order to minimize the possibility of error. How can it be ensured that even the Great Court (Sanhedrin) will not err?
For it is stated in the Torah, "And if a matter eludes you, arising out of a legal dispute... and it is hidden from your eyes" (Deuteronomy 17:8). And it further says, "If the whole congregation of Israel errs, and the matter eludes the eyes of the community" (Leviticus 4:13). According to our limited understanding and observations, there is a significant consensus among our early Rabbis regarding their belief in the matter of divinity and the unity of the Almighty, as expounded upon by Rabbi Bachya in his work "Chovot HaLevavot," Rabbi Yehuda Halevi in his book "The Kuzari" and his prayers, Rabbi Saadia Gaon in his book "Emunot ve-De'ot," and Maimonides in his writings, including his comprehensive work, his commentary on the Mishnah, and "The Guide for the Perplexed."
And the author of "Sha'ar HaYichud," and Rabbi Joseph Albo in his book "Sefer Ha'Ikarim," and Rabbi Meir Al-dabi in his book "Shevilei Emunah." Their writings have greatly enriched our understanding and belief. And how is it now in the works of our recent Rabbis according to the new Kabbalah that emerged since the beginning of the 16th century in the lands of Ashkenaz until it became prevalent in our time, like the waves of the sea?
They believed in many gods, and their main principle is that all our worship and blessings are directed towards the final countenance in the emanation, known as "Katzar Afim" (the short-faced) or "Za'ir Anpin."