32) In addition, it is known and well-known how much our Sages emphasized the strictness of transmitting the tradition from Moses, may he rest in peace. They specifically emphasized the case of one who says "Modim, Modim" (we acknowledge, we acknowledge) twice or "Shema, Shema" (hear, hear) twice, as they silence him, as stated in the Mishnah in Berakhot, Chapter 1: "Ein Om'din" (they do not interrupt).

And in Megillah, Chapter 4, regarding the one who says "Modim, Modim," they silence him as well. And in Berakhot, page 33a, Ger said that Rabbi Zeira said, "Anyone who says 'Shema, Shema' is similar to one who says 'Modim, Modim.'" The explanation given by the commentators is that it appears as if there are two authorities or as if he accepts two deities upon himself. In Berakhot, page 14a, there is a case where someone stood before Rava and heard someone say "Emet, Emet" (truth, truth) twice.

Rava said, "Every 'Emet, Emet' that he said, he took hold of it." Therefore, the intention is in the eye of the beholder. Just as one cannot say "Achad, Achad" (one, one) because it implies multiplicity and not unity, one cannot say "Emet, Emet" because truth is only one. This is the statement of Rava, a concise expression of truth, that he firmly holds onto.

This means that he believes in strengthening his words with the truths of the Almighty, as he adds and does not subtract from them. In Sukkah, chapter "HaChalil," it is taught: "We read it 'Anu LeYeih' ('we read it as such'), but I say, Rabbi Zeira said, 'Whoever says "Shema Shema" (hear, hear) is as though he said "Modim Modim" (we give thanks, we give thanks).'" Rashi explains that this is because we silence him, as it appears as if there are two authorities.

However, the resolution is as follows: "We read it 'Modim' (we give thanks)," and we forgive him for it. Thus, it implies that the Rabbis were particular, but the matter suggests that there are two authorities. And this is the ruling of all the decisors, that if one says "Shema Shema" or "Modim Modim," we silence him because it appears as if there are two authorities. And from this, we can derive a logical inference (according to the principle commonly accepted in our hands that a person can reason from himself) to make a comparison and draw an a fortiori argument.

This is discussed in the Zohar (Genesis 34a), where it is written: "The Lord is King, the Lord was King, the Lord will be King forever and ever." The Lord is King above, the Lord is King in the middle, the Lord will be King below. The Holy One, blessed be He, explained that the King mentioned here is "Erich" (long). The Lord is King; He is the Father and Mother.

The Lord will be King, small and female. Thus, when it is stated that "The Lord is King," it means He is crowning Erich Anpin. When it is stated that "The Lord is King," it means He is crowning the Father and Mother. And when it is stated that "The Lord will be King forever and ever," it means He is crowning the small and female.

Is there any belief greater and more significant than this belief in multiple authorities and great entities? Since it states that God crowned three kings with the statement, "The Lord is King," how can one falsely claim, "Our Father, our King, we have no king but You"? Haven't three kings already been crowned? In which of them is He now choosing to reign?

And how can He remove the crown of kingship from the others? In this regard and similar cases, the words of Rabbi Ba'al Ha'ikarim in the end of Chapter 28 hold true. He strongly warned not to study the Zohar and other Kabbalistic texts. He emphasized and advised you, "Be cautious and guard your soul diligently, lest you stumble after them and be ensnared in their trap."

For they forsake the paths of righteousness to walk in the ways of darkness, for they do not know and do not understand the darkness in which they walk. Those who engage in Kabbalah without proper knowledge, relying on sources other than the received tradition from an authorized and accepted sage, are at fault. Therefore, every lover of the Almighty and adherent to His written and oral Torah, which our sages, the masters of the Mishnah and Talmud, transmitted, should distance themselves from the new Kabbalah.

They should not worry about its reasons and concerns, lest they jeopardize their pure and fortified faith, which has been established multiple times according to the teachings of the Tannaim, Amoraim, and Poskim.