And the conclusion we derive from this is that our contemporary Kabbalistic sages, who ventured to ask and explore above and below, what is before and what is behind, have erred in seeking answers outside the realm of the teachings received by our revered sages of the Babylonian and Jerusalem Talmuds, Midrash Rabbah, Tanchuma, and other Midrashim of our sages, which are authoritative. As the Gemara states in Chagigah, Chapter Ein Dorshin: "One may not inquire about matters from the early days."
Could one inquire about the sacred secrets of the world's creation? Therefore, the verse states, "From the day that God created man on the earth." Could one inquire from the six days of creation? Therefore, it says, "From the earliest days," meaning from the first day.
Could one inquire about what is above, what is below, what is in front, and what is behind? The verse instructs us, "From one end of the heavens to the other end of the heavens," meaning you may ask only within these boundaries. And you should not inquire about what is above, what is below, what is in front, and what is behind, as stated in the Gemara. Refer to the insights of Maharsha in his novellae on the story of Rabbi Elazar, who said to Rabbi Yochanan, "Come, and I will teach you the Ma'aseh Merkavah."
Rabbi Yochanan replied, "I already heard it once, and when I encountered difficulties, Rabbi Asi said to me, 'Come, and I will teach you the Ma'aseh Merkavah.'" Rabbi Yochanan refrained from teaching it, both in his youth and in his old age. Maharsha perceives from this incident that the teachings of the new Kabbalah surpass the level of the Ma'aseh Merkavah, and it is more appropriate to conceal them rather than to publicly expound upon them.
And I say that it is categorically forbidden to delve into it, neither individually nor publicly. Just as the sages did not permit the study of Ma'aseh Merkavah beyond a certain point, even for wise and knowledgeable scholars, but only until the "chashmal" or, according to some opinions, until "va'era" and no further, as from there and upward it is completely prohibited to discuss at all, according to the tradition of the sages and their warning.
And anyone who transgresses the words of the sages is liable to the death penalty. From all of this, we have learned that our rabbis of the new Kabbalah made a great mistake, as they went beyond what was permitted and allowed to them, as will be explained later. A foreign thought arose in their hearts that as the time of redemption approaches, this halacha will be nullified, and it will be permissible to delve into what was previously forbidden to them.
As explained in the ruling made by Rabbi Yitzchak, which appears at the beginning of the Zohar, it is an error in his hands to contradict the halacha as stated in the Mishnah, Talmud, and the rulings of the poskim (Jewish legal decisors), and one should not rely on him at all. The new Kabbalists did not take to heart the statement of our sages (zichronam livracha) that all the laws of the Oral Torah will not be nullified, as stated by the Rambam (Maimonides) in the conclusion of the laws of the Megillah.
By deviating from the words of our sages, they fell into the unintentional mistake of believing in multiple deities and acknowledging the existence of other gods, and of associating the name of Heaven with something else. As Rabbi Shimon said, anyone who associates the name of Heaven with something else will be uprooted from the world. In the conclusion of Tractate Pesachim, we have the following versions: "What is meant by the ancient covering?
It refers to the covering of ancient matters, hidden secrets of the Torah" (commentary of Rashi, based on Ma'aseh Merkavah and Bereishit Rabbah). And some say, "This refers to the revealing of matters that were covered for ancient days, hidden secrets of the Torah." And what are these? They are the reasons of the Torah.
Therefore, the revealing of the Ma'aseh Merkavah (Divine Chariot) will not bring any benefit to the righteous, even more so for matters that are higher than the Ma'aseh Merkavah, which should not be discussed at all. Permission is not granted to reveal them except for the reasons of the Torah alone. But the hidden secrets of the Torah are not permitted to be revealed, and certainly they should not be expounded upon in public, even in the study hall, especially not to students of the wise, and all the more so among the masses who do not know and understand.
This would lead them to heresies in matters of faith, as our eyes have witnessed. It is unthinkable to consider that Rabbi Shimon Bar Yochai, the Tanna, would transgress this prohibition by discussing matters that are higher than the Ma'aseh Merkavah and matters that existed prior to the creation of the world. Similarly, no Tanna or Amora should do such a thing and claim that the Almighty revealed it to him and permitted him to discuss what is forbidden.
This would be false prophecy (and according to Maimonides, it is punishable by strangulation, as stated in the introduction to Seder Zera'im), for a prophet is not allowed to introduce anything new, as "it is not in heaven."