The Wars of God Reader

The Book of the War of the Lord, that informs the path of unique truths: it will be blessed according to the Torah and the explanations of the Sages in the Mishnah, Babylonian Talmud, Jerusalem Talmud, Midrashim of the Sages, and like the understanding of the Ge'onim - Rav Saadia Ga'on, Rabbenu Bahye in Duties of the Heart, Yehuda Halevi in his songs, and in the Kuzari, Maimonides, and the author of Sefer Mitzwoth Gadholoth, and Rav Yoseph Albo, like it is transmitted down to every man of Israel. And with it, an intense warning not to worship any creature as the acceptance of all our prophets and all our Sages: the Tannaim, the Amoraim, the Geonim, and the first legal decisors, Moshe and Aaron, and the elders.

Know that a great reader will not understand this book after reading. A great reader will not change themselves. This is because the author worked day and night, weary and meticulously, in many books to get strong evidence. He came out with a mind full of things and therefore I ask you as a worthy reader not to come in Esau's agony, but with Jacob's voice. I also ask you to look at things and those who are powerless without the ability to speak. G-d Almighty will give you mercy and protect us his people Israel.

An asking asked one of the disciples, and this was his language: "to inform us about the essence of the worship and prayer that we engage in towards the One to whom it belongs. To elevate the highest of heights, or to the emanation from which emanates (meaning) as David, peace be upon him, explained to us in your ears, may it be said, regarding his journey from here to the Holy Land through true faith, as elaborated in the book "Mitzaref HaEmunah" and in the book "Eheyeh Asher Eheyeh," that one who serves the Infinite serves the true God and the God of justice, so that we may know whom we shall worship and receive your response swiftly, my Lord."

Response. Your answer is explained in the book "Kisei Eliyahu" from page 13 to page 18. One should listen attentively and study the teachings of the wise and Joseph's acquisition. And the accepted practice in our hands is that the service is directed to one Lord, to draw the influence from Him to the ten Sefirot, as written in the book "Lacham Shlomo" (Bread of Solomon). This is the response.

The questioner responded and said, "Your answer, my friend, is vague and ambiguous, containing only a reference to 'see in the book Kisei Eliyahu, from page 13 to page 18, Yishma Chacham veYosef Lakach, and the accepted practice in our hands is that the service is directed to one Lord,' etc." I didn't understand your opinion and intention in this matter, whether the accepted practice in your hands aligns with the words of Kisei Eliyahu or contradicts them. When I examined the section of Kisei Eliyahu you mentioned, I did not find what I was looking for. On the contrary, on page 3, it presents the concept of the Creator's unity compared to other types of unity, stating: "Just as this house, in its entirety, is called by the name 'one house'." And if you enter it, you will find many large and small rooms and various other places. Each and every one of them is given a specific name. Similarly, a structure made of trees contains various forms within it. You will also find that the holy wall, which was built, had different parts. Each stone was divided into its own sections, with the earth being bound together in clusters and the lime in separate parts, and so on. And after the builder came and connected all these parts with his wisdom, one within another, and this next to that, they became one unified wall, etc. Then everything was one piece and one unit. The same applies to our matter, etc. And there, on page 25 and 29, it compares it to the human body, which is composed of bones, tendons, flesh, a head, an eye, an ear, a nose, a mouth, hands, and feet, and all of it is called by the name "human," whether it is Reuben or Simon. And on pages 25, 26, and 27, it is written: The fundamental principle that emerges from the mouths of all the Kabbalists is that the first cause called "Ein Sof" (the Infinite) is the one who emanated, created, formed, and made, and He is concealed within the "Zair Anpin" (Small Face) and within the Zair Anpin, He reigns over all creatures, guides them, sustains them, and provides for them with the power of the Infinite within Him. Therefore, He is our God, and we are with Him because our souls are His portion, and Him we serve. He is the God of our ancestors, in His hands lie the governance of the worlds, rewards and punishments. However, the Infinite is beyond the other countenances that are above the Zair Anpin, and even if people arrange their prayers to them specifically, without praying to the Zair Anpin, even if they direct their intentions to the concealed soul within them, they will cry out, but they will not be answered. On the contrary, those who pray to them will be punished, for it is the will of the First Cause that He alone be the one who brings forth and bestows His abundance upon the lower beings, and there is no other besides Him. This is stated and understood. The words of Rabbi Kisa Eliyahu stand in opposition to the words of the Rambam (may his memory be blessed) in his commentary on the Mishnah, his compilation, and the Guide for the Perplexed. They also stand in opposition to the words of the pious author of Chovat HaLevavot, in the Gate of Unity, as well as the words of Saadia Gaon in his book, Emunot ve-De'ot, and the philosopher who wrote that the unity of the Divine is not like the unity of a pair, nor like the unity of a species, nor like the unity of an individual that can be divided into many. And not one like the simple body, etc., which accepts division into infinity. But the Almighty is one in a oneness that has no comparison. Similarly, Kisei Eliyahu wrote that the Infinite is an ancient soul, long and expansive, a father and a mother, small and encompassing, and our revered sages of blessed memory wrote that it is not a body and not a force within a body! And according to his words, it is a force within a body. Similarly, he wrote that the long and expansive beings, Abba and Ima (Father and Mother), preceded the small and encompassing being, which is our God (according to his words), and it is called the child of Abba and Ima, and so on. And our Sages said that He predates all existence, and that every existing thing is not preeminent compared to Him, and so on. Likewise, it is written that the Infinite One, may He be blessed, is not subject to any service or invocation whatsoever. And in Him, no name is applicable, neither the Tetragrammaton (YHVH) nor "Adonut" (Lordship), and so on. They only pertain to the Divine Emanation (Zeir Anpin) and its counterpart, which exist in the world of Emanation (Atzilut) alone, and not to the World of Creation (Assiyah), the Father and Mother, Zeir Anpin, and its counterpart, which exist in the higher realms above the world of Emanation, as explained there in the book (Keter Shem Tov) on page 49, at the end of page 1, and on page 53...

And how can we assume that all the divinities above the world of Atzilut, and specifically worship only Zeir Anpin and Nukva in the world of Atzilut, which are preceded by several ancient and Arikh Anpin and Aor (Ancient of Days), and Zeir Anpin and Nukva in the higher worlds, which are countless and infinitely closer to the Infinite?

And our Sages of old said that it is not fitting to worship, praise, magnify, and glorify anyone except the First God of all existence, without any others! So why would we abandon the primary Infinite Being, who transcends all others, along with all the close counterparts to Him, and instead worship the one who is far removed from Him, who is the ultimate counterpart in the world of Emanation? All of this we have understood, our Lord, let us go and pursue the Creator, the Creator of the beginning. And do not burden us, God forbid, with worthless matters. For who can gather grace and true understanding in His hands, grasping and knowing the Lord through the investigation of these divine matters, primarily the principles of faith, like you? Who shall ascend the mountain of the Lord, and who shall stand in His holy place like you? For I am but a burning man and have no understanding; no one is like you, O understanding person. And the Rock, who knows the secrets of the heart, examines the minds. For I have not given slumber to my eyes, and my sleep has been stolen from my eyes until I find solutions, and the one who comes to purify himself, they assist him. To provide him with a guide on the path of holiness, with intellect and knowledge, in all matters of economics and ethics. And among the wise of truth, he is wise and skilled, like a strong and faithful one. Perhaps the lacking rabbis, lacking this wisdom, bear false burdens and stumble, heaven forbid. And You, my Lord, to You are revealed its mysteries, and Your hiddenness is filled with the delight of Your disciples. They shall be satisfied and enjoy Your goodness, and upon us is the obligation to reward Your deeds. And You, do not withhold goodness from its recipients. And behold, I swear by the God of heavens, I turn Your attention towards us to listen to every word spoken before You, and we shall serve as Your servants, my Lord. And the reward of Your abundant goodness, our lips shall declare it, and then we shall not be ashamed, neither in this world nor in the world to come, and we shall rejoice in lilies from the secret of the wise and understanding.

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.

Response to the inquirer: My soul yearns to hear profound words, tightly sealed, burning from the lofty heavens. For I, with all humility, search for the shadow of the ultimate truth. And by your answer, may you enlighten me and quench my thirst like a parched land. You have made me a harlot in the marketplace, and my human soul laments in exalted praises (like the curse of the wicked Balaam).

Your words resonate like a striking harp, but to a wild and untamed man, they are discipline and a scorching flame. Truly, this is not the way of the Torah. Our holy Torah has pleasant paths, and 'Love your neighbor as yourself.' What is hateful to you, do not do to your fellow.

So said Hillel, the leader of Israel! The head of the Sanhedrin said, 'What I have explained is to belittle the sages of Israel and utter words that are not according to the law.' Heaven forbid for me to belittle any person, even a gentile, let alone Israel. And I do not know any place in my words that would lead you to claim they contain belittlement.

And if you find difficulty with their words of the sages and seek to expose their hidden intentions, there is no prohibition in that. In the Talmud, they even raise objections against greater sages and bring evidence to contradict their words, saying, 'This is the refutation of Rabbi So-and-so.' Here, Rabbi So-and-so is of different opinion (as stated in the Aruch Baruchta version), and in Sanhedrin and Berachot, we say: 'One who sees a rainbow should bow down,' for it is written, 'Like the appearance of the rainbow in the clouds,' etc., 'and I fell upon my face.'

Rabbi Abahu mocked it and so on. Now, in your letter, I found your complaints, but I did not find an answer. Am I the one who called these personifications 'deities'? Haven't the Kabbalists themselves said so?

Learn from the intent of the blessings and prayers, who is our God and who is the God of our ancestors. And in the Zohar, they ask, 'Who is the God who did so and so?' Furthermore, the Kabbalists explained that countless worlds, thousands upon thousands and myriads upon myriads, were emanated, created, and formed, yet they did not delve into them extensively due to their concealment. For they are extremely subtle lights.

Each world consists of ten Sefirot, and each Sefirah contains ten individual details, as we explained in the world of Atzilut. And all these worlds, each one of them contains two general and specific configurations, round within round, one within another. And the same applies to the configurations of the upright Sefirot, which depict the human form with its 248 organs, etc. All these worlds, each one of them includes two configurations, general and specific, in round and upright.

All the words of the Kabbalists and their explanations refer only to the world of Atzilut, which has already become clearer and revealed more, and therein they explained all the matters of the personifications that comprise five: Arikh Anpin, Abba, Ima, Zeir Anpin, and Nukva. And once it has become clear to you from their words that they said that these personifications are called deities by saying 'our God and the God of our ancestors' in prayer and blessings, and they aim at a known measure in every word, there is no complaint left for you against them, neither.

Please inform me as well, who governs all the hidden worlds that the Kabbalists did not speak about, and who sustains and reveals them. If Zeir Anpin is in the realm of Atzilut, then he sustains and provides for them, and they worship and prostrate themselves before him. But if the Infinite is their leader, and they serve Him alone, then we serve Zeir Anpin, for he sustains us and is our God, as the Kabbalists have said.

According to this, the Infinite is the God of the upper realms, while Zeir Anpin is the God of the lower realms, and here we have two distinct authorities, God forbid. Specifically, some of them have said: "You have seen all the great works of the Lord, which is greater than any small thing." Our true Rabbis have said, as it is brought in Menorat HaMaor, Parashat K'M'G, that at the time of the giving of the Torah, He (God) tore for them seven firmaments and opened seven lands, and He said to the Israelites: Understand in the upper realms and understand in the lower realms, and know that there is no God other than Me, neither in the upper realms nor in the lower realms.

I am the Lord your God. In Midrash Rabbah, Parashat Yitro, it is said: "I am the Lord your God." Rabbi Abbahu said a parable: It is comparable to a king of flesh and blood who stands before you, and he has a father, a brother, or a son. The Holy One, blessed be He, said: I am not like that.

I am the First, and I am the Last, and besides Me, there is no other God. I am the First, who has no father. "And I am the Last, who has no son. Besides Me, there is no other God, who has no brother."

This is the content of the Midrash, etc. Rabbi Eitz Yosef, may his memory be a blessing, explained that when a mortal king has a father, his kingship is not complete because he must honor his father and share his kingship with him. Or he has a brother who shares the honor of the kingship. Or he has a son who exercises authority with him and becomes his successor. The phrase "Besides Me, there is no other God" means that He has no father, which is the primary cause [of His existence].

And He has no brother because He is unique and has no second. And He has no son in the sense that the qualities derived from Him are not inherent in a manner similar to a son from a father, as some have speculated (which is the viewpoint of the Kabbalists who said that Zeir Anpin is a son of Imma and a father to the subsequent generations, etc.). And He has no sister or female siblings, for according to that viewpoint, He does not have the ability to change anything in the world, and His kingship is not complete.

But the Almighty, blessed be He, said: "I am the Lord your God." This is an expression of His power to bring them out of the land of Egypt, for His kingship is complete, and there is no power that can challenge Him, as explained above.

In the Jerusalem Talmud, in the tractate Shabbat, it is said by our sages (Chazal): "The beauty of the fourth one is similar to the son of God." Rabbi Reuben said: At that moment, an angel descended and slapped that wicked person on his mouth and said to him, "Is it appropriate for you to speak in this manner and call Him 'Son'?"He (the wicked person) again said, "Blessed be the gods who sent their messengers and left them to do their work, for it is written here 'His angels' and not 'His Son's angels.'"

Rabbi Levi explained that Nebuchadnezzar the wicked thought that the angels were derived from him and were descended from him naturally, like a son from a father, according to the beliefs of the Kabbalists regarding the spheres of all worlds and likewise the souls. Therefore, the angel slapped him. And he (the wicked person) again said, "who sent His angels, etc." There you have it clearly stated, diverging from the words of Midrash Rabbah and the Jerusalem Talmud, contradicting the beliefs of the Kabbalists.

For everything that exists, the Almighty brought them into being out of His kindness, from absolute nothingness to the smallest gnat. They do not derive from His essence, as a son is formed from the power of the seed that comes from his father.

The main point of all this is that there should be no worship of any form or image of all the created beings found in the higher and lower worlds, which the Almighty created out of His kindness. For Him alone it is fitting to worship and pray, and for this reason the commandment and warning came at Sinai: "I am the Lord your God, you shall have no other gods before Me," as stated by the revered Maimonides, may his memory be blessed, in Chapter 2 of Hilchot Avodat Kochavim (Laws of Idolatry).

In Chapter 3 of Hilchot Teshuvah (Laws of Repentance), he wrote, may his memory be blessed: "And these are the ones who have no share in the World to Come, but are cut off and lost due to the magnitude of their wickedness and their sins forever and ever: the heretics, the apostates, and so on." And in the subsequent law, it states: "There are five categories called heretics." The one who says that there is no God and no ruler in the world, and the one who says that there is a ruler but they are two or more, and the one who says that there is one Supreme Being but they have a physical form and image, and the one who says that the Supreme Being is not alone and has a partner for everything.

And similarly, one who worships another in order to serve as an intermediary between themselves and the Master of the Universe. Each of these notions is considered heresy. The Rabbi Lechem Mishneh commented on the four divisions mentioned by our Rabbi, and regarding the one who says that the Supreme Being is not alone, etc., it is like the opinion of the Raavad (Rabbi Abraham ben David). Just as he said, "Your God is a great artist," meaning that He found significant signs, chaos, void, darkness, water, and wind, and with them, He created what He created.

This is the opinion of the Raavad. And the explanation of Rabbi Lechem Mishneh is that his intention is to add to the words of our Rabbi. Although he acknowledges that no cause preceded our God, for whom we exist, he claims that when God created the world, there was something existing, indicating a separate entity. This, therefore, falls into the category of heresy. Regarding our judgment on the new Kabbalistic belief, as explained in their books according to our understanding and the understanding of many wise and discerning individuals, including prominent rabbis who have distanced themselves from it, both earlier and more recent authorities like the Riva"sh and Chavot Yair, as mentioned in the introduction to the Teshuvah Beit Yosef and other subsequent sources, it has been concluded that those who believe in such teachings have no share in the World to Come.

There is one abundant Divinity, blessed be He, and Adam Kadmon, Adam Kadmon, Arikh Anpin, Abba, Ima, Zair, and Nukva! Furthermore, they are owners of a subtle body, which is light, and the Divine Soul resides within these bodies. Thirdly, the worship is not directed towards the primary cause, which is referred to as "Ain Sof" among them, but rather towards the secondary cause, which is the ultimate purpose among these causes.

Fourthly, it is the intermediate that continues the flow from those higher attributes, which are the ancient and expansive En Sof, Aba, and Ima. They call it "Ben" (Son) among them, and it is also considered a father to the crown of creation, according to the progression of the worlds as understood by them, may the Merciful One protect us.

And I saw this in your response. I will explain these matters briefly, for they are the essence of my letter. How can we assume the En Sof and the other close faces to the En Sof, and still worship the intermediate? Your response was that the other attributes include both judgment and mercy, and this intermediate encompasses them all.

And for this reason, the Emanator desired to manifest His actions through this instrument, and so forth. I will provide you with an analogy from the physical hand, which performs all the tasks, whereas the head, which is positioned above, does nothing. Even the power of speech, which is a glory, and so forth - all your words are but words of wonderment! I asked you about their statement that the "other-than-He" is our God and Him we shall serve, and you respond to me regarding the actions they perform willingly.

But should we worship all those who act willingly? And you claim that they are our God? Isn't it the sun that performs many good actions for us, such as illuminating, warming the air and the earth, causing vegetation to grow, and ripening fruits? Should we worship them too?

The moon and the stars also act below according to the will of the Creator, as it is written: "From the choicest produce of the sun and from the choicest yield of the months." Should we worship them as well? The earth, the water, and the fire also act to make vegetation and trees grow and nurture them. And with fire, we fulfill all our desires to bake and cook all our food.

In many crafts, we inflate coal in fire and shape tools for their purposes. Should we worship any of them? And His will is to perform His actions through simple and evident means, as described in the Scriptures. The waters will flow, giving life to the living creatures; the earth will produce vegetation, and it is said that His messengers are winds and His servants are flaming fire, and so on and so forth, in every aspect of His delegated tasks.

And despite all this, the Almighty commanded us to serve Him alone and warned us not to worship any other besides Him. At the chosen moment of His revelation during the exile on Mount Sinai, His voice resounded before His entire assembly, saying, "I am the Lord your God; you shall have no other gods before Me." And it is said: "I am the Lord; that is My name! And My glory I will not give to another."

You and I stood before the Creator, who made us, and He did not desire that we worship any other, even though He has appointed agents to perform certain actions. Why should we not heed His voice and go worship that which He did not command us to worship?

And regarding your questions about what Rabbi Moses Maimonides, may his memory be blessed, wrote: 'One should direct their heart towards the Shekhinah and pray,' and in the Guide for the Perplexed, he wrote that the Shekhinah is a created light, and so on. By your question, it is revealed that you consider yourself wise in your own eyes but have not learned ethics. And is it the proper way for the questioner to question their questioner?

Nevertheless, I will not hide my words from you, even though you acted unfairly! I will state that it is straightforward and known to every intelligent person well-versed in the books of Israel that the term Shekhinah is used in three instances: referring to God, as our Rabbi wrote in Hilchot Teshuvah, Chapter 7: 'Teshuvah is great, as it brings a person close to the Shekhinah,' as it is stated, 'Return, O Israel, to the Lord your God,' and it is said, 'And you did not return to Me, says the Lord,' and it is said, 'If Israel returns to Me.'

Meaning, if you return through repentance, you cleave to Me, and so on. Additionally, it refers to the virtue of repentance, as it says, 'Last night, this person was separated from the Lord God of Israel,' and today, they are attached to the Shekhinah, as it is stated, 'And you who cling to the Lord your God,' crying out and immediately answered, as it is said, 'Before they call, I will answer.' The same idea applies to his words in Hilchot Tefillah, that if one is in a place where they cannot direct their thoughts, and so on.

Our ancient sages also quoted this, and here and there, the verse is employed, and may my tongue cleave to my palate if I do not expound on the greatness of the divine presence, which is united with me.

And the second case is in a place where the term 'revelation of the Shekhinah' is mentioned, such as with our forefather Abraham when he went to bind Isaac, as it is stated about him, 'And he saw the place from afar.' And our Sages, may their memory be blessed, said that he saw the light from afar on Mount Moriah, as the Paitan said, 'And he saw the likeness of glory, splendor, and honor,' and he asked his servants, 'Did you see the light shining on the top of Mount Moriah,' and so on.

This is the created light that our Rabbi wrote about. The same applies to the case of the burning bush, as it is said, 'And he looked, and behold, the bush was burning with fire,' and explicitly stated there, 'And the angel of the Lord appeared to him in a flame of fire out of the midst of the bush,' and this is the created light. And likewise, every place where the term 'revelation of the Shekhinah' is mentioned, it refers to the created light.

And thirdly, the divine providence of the Almighty over us is also called Shekhinah, as our Sages, may their memory be blessed, said: 'The Shekhinah went into exile with them to Babylon.' Meaning, the divine providence of the Holy One, blessed be He, cleaved to us as He promised us in the Torah: 'Yet for all that, when they are in the land of their enemies, I will not reject them, nor shall I abhor them to utterly destroy them and break My covenant with them, for I am the Lord their God.' And so it is in all similar cases. Each instance will be understood according to its context in one of these three aspects.

And regarding what you wrote: "Furthermore, in light of what is said about the honor of God, who is the Creator of light, how could the Israelites go out of their tents and prostrate themselves to a created being?" They do not worship the visible glory, but rather the One who bestowed His glory upon them. The visible glory is merely a sign and symbol for them, for the Almighty does not confine Himself to a physical dwelling like we bow down and pray before Him in the presence of the Sanctuary and Jerusalem, for the Lord has chosen Zion as His dwelling place.

The Rambam (Maimonides) has already explained in Chapter 4 of the "Sefer HaMitzvot" (Book of Commandments), that the glory of God is sometimes used to refer to the created light that the Holy One, blessed be He, dwells in a specific place, as it is written: "And the glory of the Lord settled on Mount Sinai, and the cloud covered it, etc." (Exodus 24:16). And sometimes it refers to God's essence and truth, as in the verse "Show me, please, Your glory," and the response is, "For man shall not see Me and live," indicating that the glory mentioned here is the essence of the Almighty.

The phrase "Your glory" is used to magnify and praise it, etc. And similarly, we find in the words of our sages (Razal) that the name of God is shared by judges, angels, and the Almighty. The name Shekhinah (Divine Presence) is also shared with what I mentioned earlier. I noticed that you raised the question here regarding whether it is prohibited to prostrate oneself before a person, as long as one's intention is not to accept him as a deity and not to worship him, but rather to humble oneself before him or express gratitude for the good he has done.

For indeed, our forefather Abraham prostrated himself before the sons of Heth, acknowledging the kindness they had shown him by granting him a burial plot. Similarly, Rabbi Saadia Gaon translated: "And he bowed to the people of the land, the sons of Heth, and he worshiped at the tent of El-Berith that he had erected." And Joshua prostrated himself before the angel. The Prophet Nathan and Bathsheba prostrated themselves before David.

And we find many instances in the Scriptures where they prostrated themselves before a created being. In Sanhedrin, in Chapter Four of the laws of capital punishment (Sanhedrin 61b), it is stated: "It was stated: One who serves an idol out of love or fear, Abaye said: He is liable, because he has prostrated himself." Rava said, "He is exempt; if he did not accept it upon himself as a deity, then no, he is not liable."

Abaye said, "From where do I derive this? Because we learned in a Mishnah: One who serves an idol, whether he serves, sacrifices, offers libations, prostrates himself, or accepts it upon himself as a deity, and one who says to it, 'You are my god.'" What does it mean by "whether he serves out of love or fear?" Rava said to you, "No, but rather as explained by Rabbi Yirmeyah (as Rashi explains: 'One who serves' refers to any form of worship that is its usual manner, and 'and one who sacrifices, etc.' refers to acts performed not in its usual manner, and ultimately, the beginning and end of the Mishnah refer to accepting it as a deity)."

Abaye said, "From where do I know this?" As it is taught in a braita: "You shall not bow down to them" - to them, you shall not bow down. But you may bow down to a person like yourself. Could this even include serving someone like Haman?

Therefore, the verse states: "And you shall not serve them." And as for Haman, he is served out of fear! And Rava? It is "like Haman" but not exactly Haman.

"Like Haman" refers to himself, who is considered idolatrous. "Not like Haman" refers to someone else who, if they were like Haman, would be served out of fear, but here it is not out of fear. And Abaye said, "From where do I know this?" As it is taught in a braita: "The anointed priest is served out of fear."

Rabbi (Judah) says (that one is liable for) unintentional act (done on Shabbat) and the sages say (that one is liable for) a concealed matter. And they are equal in terms of the liability of a sin offering brought by an individual. And they are equal in that one does not bring a guilt offering. What is the nature of this "unintentional act"?

If one holds that it refers to one who read from the Torah and then inadvertently prostrated himself, his intention was for Heaven (to fulfill a religious duty). Rather, it means (the case of) one who saw a statue and prostrated himself before it. (This means) that he saw a statue resembling the king, as people were accustomed to make statues resembling the king, and one who saw it would prostrate himself before it in honor of the king. (However, there are) times when they worshiped it, and this person saw someone worshiping it and prostrated himself before him.

If he did it intentionally, accepting it as an idol, then it is deliberate idolatry. But if he did not accept it as an idol, it is nothing (meaning it is not considered idolatry because he did not intend it for idol worship). Rather, isn't it out of love and fear (of God)? Rava said to you: When it says "permissible," it means complete permission.

Does "permissible" mean concealment of the matter? No, when it says "permissible," it means the partial fulfillment of the commandment and the partial nullification of it. That is the explanation of the Gemara, along with some commentary by Rashi. And the lesson we learn is that it is forbidden to bow down to any created being other than a human.

This is to ensure that one does not worship like Haman, who made himself an idol, as stated in the Megillah (Esther 9:19). If not for this, Mordecai would not have refrained from bowing down to him, as it is taught in the Talmudic teaching: "Do not bow down to them" - to them, you shall not bow down, but you may bow down to a person like yourself. This is to prevent oneself from being worshipped like Haman who made himself a deity.

Instead, one may bow down to a person as a sign of respect and honor, not as an act of worship. Therefore, Joshua bowed down to the angel since he appeared to him in the form of a human being, as it is written: "And behold, a man was standing opposite him." Thus, he bowed down to the angel as a sign of respect and honor, not as a servant to be worshipped. And refer to the book Ha'Ikarim, Chapter 2, where it extensively explains the verses that attribute the term "kavod" (honor/glory) to the visible manifestations of God to the prophets in the name of Yahweh.

It also applies the term to the Ark, as it is stated: "And it came to pass when the Ark set out... Arise, O Lord, and let Your enemies be scattered; and when it rests, he would say, Return, O Lord" (Numbers 10:35-36). Additionally, Joshua called the Ark "the Lord of all the earth" (Joshua 3:11) - see there for further details. And according to his opinion, the reason Joshua prostrated himself before the angel was because that act of prostration was for the honor of the Almighty, considering the angel as His emissary, and so on - see there for further details.

And our Sages said, "Raise a person to his appointed position, and he will prostrate himself before you," meaning that a person of lesser status and lowliness, like a fox, when placed in a position of authority, will prostrate himself before the one who appointed him. Similarly, it is customary among us and among the Arabs to prostrate and kiss the feet of a distinguished person of high stature, and there is no prohibition in this.

It is not an act of worship, but rather an act of showing respect and honor by prostrating oneself and kissing the person's feet.

And this is greater than what they do in prostrating before a king or a nobleman of flocks and cattle, which are external actions. One who performs these actions towards one of the species of idolatry, even though his intention is not in worshipping it, is liable, as stated in Sanhedrin, Chapter 4: 'One who serves idolatry, one who seizes the altar, one who burns incense, one who pours libations, and one who prostrates himself,' and the Gemara asks: What does 'one who serves' mean?

Rabbi Yirmiyah said: It means one who serves according to its manner, and the same applies to 'one who seizes the altar,' 'one who burns incense,' 'one who pours libations,' and 'one who prostrates himself,' even if not according to its manner. And all the halachic decisors ruled that these four acts of service incur liability even if not according to its manner. And this practice is still observed among our brethren, the villagers and townspeople, that if one of them has an enemy seeking to harm him, he brings a lamb and slaughters it before his ruler to save him from his enemy.

And it is also written: 'Present it now to your governor, etc.' Our ancestors also had this practice when the king would come to a province, they would slaughter a bull before him, and they would take the blood of the bull from the community chest. And no one raised any objection to this due to idolatry, because their intention was not to serve him or accept him as a deity. It was only a sign of honor they accorded him.

Our forefather Jacob said to his sons: 'Take some of the best products of the land in your vessels and bring the man a gift, a little balsam and a little honey, etc.' And it states: 'And they brought him the gift which was in their hand, and they bowed down to him, etc.' But concerning Saul the chosen of the Lord, it is said: 'And the wicked sons said, "How can this man save us?" and they did not bring him a gift.'

In the Tractate Nedarim, we learned: 'One takes a vow concerning an offering, and he said, "I took a vow only concerning the offerings of kings."' This indicates that prostration, slaughter, offering of gifts, and all four internal acts of service are permitted for a person who is not worshipped like Haman, for if he is worshipped like Haman, it is forbidden. Thus, Mordecai refrained from prostrating before Haman because he made himself an object of worship.

And in the book Teshuat Yisrael by Rabbi Menasheh ben Yisrael, may his memory be blessed, it is written as follows: I have been prompted to inform about the customs of honor and reverence with which the Jews honor the Torah scroll, for our adversaries who are unaware of this provoke us by saying that we are idolaters and that we prostrate ourselves before the wooden Ark and the parchment scrolls within it.

Therefore, I will present my response in an orderly fashion, with the help of the good hand of the Lord, and every Israelite should see himself obligated to rise and stand when the Torah scroll is taken out of the Holy Ark until it is placed on the lectern to be shown to all the people and to be read from. We find that this was done in the time of Nehemiah, as it is written: 'And when he opened it, all the people stood up.'

And they should do this out of fear and honor for the living words of God written within it. For the same reason, they should support their heads as they carry it from the Ark to the lectern, and not for any other reasons that we will mention.

The first distinction is significant between one who worships and prays to something, and one who honors something alone. It is forbidden for us to pray and worship anything, whether it be a person or an angel, physical or spiritual. However, to show honor, such as a youth honoring an elder, a servant honoring his master, or a lesser person honoring someone honorable, is permissible. We find this with our forefather Abraham, who believed in the Lord, smashed and destroyed idols, and despised them.

He prostrated himself before three angels who appeared to him, even though they appeared as men to him. Similarly, Joshua did the same in Jericho when he saw a man standing before him and considered him an angel. He fell to the ground before him. If people of discernment, like them, who walked in their ways and did not stumble at the commands of their lips, did this and were not considered guilty of idolatry, it is clear that honoring the Torah scroll is not idolatrous worship.

Furthermore, the Jews were very cautious about engaging in any form of foreign worship, and it was strictly forbidden for them to even appear as if they were honoring it. As stated in the Talmud and by Maimonides, if a person's path leads him to an idolatrous house and he has a thorn in his foot, he should not sit, nor bow down, nor prostrate himself there in order to remove the thorn, so that he will not be seen by passersby as bowing down and honoring foreign worship. And if the act of prostration were performed before the Ark in a different form of worship, the Jews would not have adhered to this practice. Since they have maintained it from the days of their ancestors, it is a true sign that it is uncorrupted.

Thirdly, one of the customs of honoring the idol was through kissing, as we also find in the Scripture: 'Yet I have left in Israel seven thousand, all the knees which have not bowed unto Baal, and every mouth which has not kissed him.' And it is said, 'Those who sacrifice to men kiss the calves.' So if that is the case, would all those who kiss the Torah scroll be considered idolaters? But it is not so, because it is only a form of honor to respect their Torah and not worship. Therefore, prostration before the Ark is also merely an act of honor and not worship.

Fourthly, experience has taught us that in all the languages of the nations, customs of honor were found where individuals would honor one another through various forms of greeting, such as bowing their heads towards each other. This, too, serves as a sign to us that it is not idol worship but rather customs of honor.

Fifthly, the people residing in Asia, when they receive a royal decree, they seize it with their hands, kiss it with their mouths, and place it on their heads. Likewise, we honor the words of the living God, the King over all the earth.

Sixthly, when the seventy-two elders brought the Torah to King Ptolemy of Egypt, he rose from his throne and prostrated himself before it seven times. If an idol worshiper, who did not bring his neck under the yoke of our Torah, honored it to such an extent, how much more so should we, who enter into the covenant and have received it as our heritage. Seventhly, the foundation and essence of our religion

Seventhly, the fundamental and central principles of our religion are the existence of one unique Creator, who is eternal and not composed of matter or any material force. He gave the Torah to His people Israel through the faithful legislator, Moses, the servant of the Lord, who surpasses all prophets. Blessed is He, who observes and oversees the worlds He has created. His eyes roam over everything, investigating and examining the hearts of human beings, and He judges their actions with righteousness. From Him alone do we seek help in times of distress, and He will deliver us from the seed of Jesse, who will gather the scattered of Israel from the four corners of the earth and from all the ends to which they have been dispersed. Their dry bones shall be revived, and their decayed bodies shall rise. These are the essential and foundational principles of our religion. And as for the elements of idolatry found in them, it is essential to understand that their beliefs and doctrines are distinct from our knowledge and faith.

According to our ways, following the path of our sages in the holy covenant, there is no need for all of this, as our intention is not to prostrate ourselves before the Torah scroll itself, but rather to the One who chose the Torah. Specifically, we say, "Come, let us prostrate ourselves and bow; let us kneel before the Lord, our Maker. The prostration of our forefather Abraham to the angels, and similarly Joshua, if you wish to say that they prostrated themselves because the angels appeared to them as human beings, what the Rabbis say in the covenant is not to prostrate ourselves to them.

To them, you should not prostrate yourself, but you should prostrate yourself before a person of your own stature, since to them it was revealed in the form of human beings. And if you wish to say that the intention of Abraham and Joshua was to prostrate themselves to the One who sent them, as stated in the book "Sefer Ha'ikarim."

And your question regarding prophecy, even though it is not directly relevant to our subject and your intention was not to mislead or divert us to another matter, it is clarified in the levels of prophecy in the Rambam's Mishneh Torah, Hilchot Yesodei HaTorah, and in Part Two of the Guide for the Perplexed, as well as in the book "Emunot ve-De'ot" by the RaSaG. Based on your perception, since you consider yourself wise, I will ask you to provide me with an ultimate answer from the words of the Sages of the Talmud, because according to your belief, only you alone have been granted knowledge of all mysteries, and you possess exceptional understanding and a fresh spirit within you.

Our teachers, myself and my colleagues, please enlighten us on how things can be reconciled and harmonized in a unified and beneficial manner. For our souls yearn to hear your teachings, to delight in your pure Torah, and may righteousness be with you, and may you also receive great honor from us.

Answering a person according to the thoughts of his heart, and responding to him from the mouth of God. And when I saw your letter, I sat astonished and bewildered. How your heart yearns to seek and explore the depths of genius, which are faithful in the Torah, the great pillars of knowledge like the descendants of the mighty, and after many rulings and interpretations, as well as the early scholars.

And after many rulings and also the early interpreters, along with the later sages, the wise ones of the West, Ashkenaz, Spain, and Yemen. And the rest of the holy congregations, the descendants of faithful parents, this is their desire, more precious than gold and many pearls. And if trouble should arise, from the hands of faithful righteous ones, knowledgeable in the wisdom of the sages, intelligent, God-fearing, and turning away from evil with zeal.

With their wisdom, they have defeated many adversaries and opponents who stood against them at all times. And when you received merchandise with deception and false reasoning, which, due to the majority of your wisdom, found favor in the mouths of singers and poets, you presented yourselves before kings and rulers. But did they walk on a path that was not good, both fathers and sons? How many centuries is this?

And how outstanding they are in every wisdom and renowned scholars, accepted in philosophy and reasoning, medicine and healing, and innovations. They are wise day and night, calm and content, enjoying the fruit of their good deeds, fresh and invigorated. Heaven forbid! This is not credible and should not even cross the mind except for the naive, who believe everything they hear, relying solely on their intellect.

It is not fitting for me to respond to you. For what am I to delve into matters that I haven't inherited to contemplate, let alone to answer questioners. However, for the sake of fulfilling my duty to God, I will respond to you based on what I have found written in the words of our sages (may their memory be a blessing). And may their merit stand for me, that no harm will befall me through it.

Here, what you have written that you do not belittle the sages of Israel, there are already several witnesses against you, which you cannot deny. And what led you to such a conclusion that you attribute to them error and heresy. But it's because they are despicable in your eyes. However, a person should be cautious not to strike them with their own coals, for righteous individuals are greater in their death than in their life, as it is said in the Talmud.

And what you wrote, that if we were to discover the place of contradiction and the Talmud also brings evidence to refute the words of those great individuals, the comparison is not appropriate. Where do we find that evidence is brought to refute a Halacha given to Moses at Sinai? And the scholars of Kabbalah say that this is how they received it from the mouth of Moses. Who is this person and where is he who gave you the authority to investigate and seek after their words?

And what you wrote, that they attribute divinity, God forbid, to physical appearances, is not what they say. And as for what you wrote, go and learn from the intent of the blessings and prayers. It has already been explained that the purpose of all ascent is contained in a certain Sefirah known as such. And in the specific Sefirah known as such.And as for what you wrote, that the Kabbalists explained that there are thousands upon thousands of worlds, and so on, and even if there were millions upon millions, since they all originate from the same Creator and He sustains them all, what loss is there in this?

And as for what you wrote, that they are depicted as a human figure, it has already been stated by the great strength of the prophets that they portray the sublime form of power from above in the shape of a human. And as for what you wrote about the 248 organs, it has already been explained what these organs are. For they are the 216 letters of the name "Ben A"b" and the 32 paths, which allude to the divine forces.

And regarding what you wrote, that I have already admitted that in my opinion there is no prayer relevant to the cause of all causes, you are speaking falsehood. But didn't the beginning of your question inquire about the words of the Mishrafa that I addressed? Refer to the Kisei Eliyahu. However, our tradition is that prayer is directed to the Ein Sof and influences the Ten Sefirot, as stated in the writings of Shelomo HaMelech (King Solomon).

And what I told you is to look into the Kisei Eliyahu (the Throne of Elijah) so that you will know that the words of the Mesharef (the heretic) are truly words of denial and should be rejected. Heaven forbid that they can be found in any book, but the words of the Kabbalistic tradition are not like his words, heaven forbid. For the words of the Kisei Eliyahu, the "Zeir Anpin" are nothing but vessels for the actions of the Creator.

And what is stated on page 25 in our scriptures, that we read the Tetragrammaton as "Adonai," we attribute to all faces with the concealed soul within them, which is the endless one, blessed be He. It is not meant to imply that prayer is not directed towards the Divine Presence, God forbid. Rather, it means that the ascent of prayer to the Divine Presence, blessed be He, occurs through this method or attribute.

And the proof of this is what is stated in page 17b, may it be blessed, and what is written in the intentions of prayer and blessings, to direct in each blessing a specific intention to a specific sefirah, God forbid, to the essence of the sefirah. For it is a severance, God forbid, and it is forbidden to direct to any specific power or particular sefirah. Rather, everything is for the essence of the One, blessed be He, encompassing all the powers together.

Furthermore, it is also stated in page 25a that all our prayers are directed towards the Infinite One. However, we cannot address Him by any title or name. That is why we pray through the sefirot, for in the sefirot all the appellations and names are included.

And what you wrote, who is the leader of all these hidden worlds? The one who created them is the one who sustains them. And what you wrote, that the Z"A is the God of the lower realms. Didn't I write to you that it is only a tool for the actions of the Creator?

And what you wrote, that some of them said that all of God's great deeds are included in a smaller category? Those who say so have already explained that their intention is referring to Metatron, whose name is like that of his Master, as it is stated in the Talmud: "And to Moses He said, 'Come up to the Lord'" (Exodus 24:1). Eli inquired, 'To me, He said, "Come up to the Lord"?' Rather, this refers to Metatron, whose name is like that of his Master, as mentioned in the Yalkut.

And what you wrote about our true Rabbis' statement, which is brought in Menorat HaMa'or, that during the giving of the Torah, the Holy One, blessed be He, tore apart the seven heavens, etc. And in Midrash Rabbah, they said, "I am the Lord your God, I am the first and I am the last. I am the first, having no father, and I am the last, having no son. Besides me, there is no God; I have no sibling."

Who claims to have a father or a mother or a sibling? Rather, you are spreading slander about the sages who affirm such statements. They have already explained their words, stating that all the appellations and descriptions are in the realm of the sefirot to accommodate human understanding. Please go and see what was written by Rabbi Yitzchak Gikatilla in the introduction to his book "Sha'arei Orah," as well as the divine Rabbi Menachem Recanati and Rabbi Yitzchak Chaim (may their souls rest in peace).

In conclusion, wherever you see matters that are not appropriate to ascribe to the Creator, such as measurements of height and similar concepts, it is all said in reference to the sefirot. However, when you see expressions of praise and acknowledgment, it is all said in reference to the Creator Himself, both within and beyond the sefirot, as nothing can limit Him. Therefore, one should not say about the Creator, neither right nor left, neither front nor back, and so on.

Please refer to the sources for further clarification. And regarding what you wrote about the opinion of the Kabbalists that the sefirot evolve naturally like a son from his father, perish the thought that they said so. On the contrary, they absolutely denied and rejected the belief or suggestion that the sefirot are separate entities from the Infinite One, who brought them forth and caused them to evolve from the highest level to the lowest.

Such a notion is a grave error. The Infinite One is not divided into parts, perish the thought, and He does not undergo any addition or subtraction. Rather, His existence is constant without any change whatsoever, and He constantly renews them with an absolute renewal.

You have shown knowledge of what the Ribash did not address, which is because he did not receive it orally, not due to any hesitation as you claim. And behold, there is another testimony from the great Gaon (Rabbi Yair Chayim Bacharach), the author of Chavot Yair, may his memory be blessed. In short, he was asked by a certain wise scholar who had spent his days studying the Talmud and legal decisions.

Suddenly, a spirit stirred within him and prompted him to study Kabbalah in order to explore its elevated levels, which are the soul of the Torah. He saw several statements from the Zohar that indicated that it is impossible to ascend before the Holy King except through it. The scholars of the Talmud only cautioned not to delve into it, but they did not command to completely abstain from it. Astonished, he asked the sage for guidance to help him navigate through this complexity.

The sage answered and said to him, "Woe unto me if I advise you to separate from it, causing weakness and preventing you from this wisdom, which is undoubtedly the soul of the Torah and the root of faith, like wisdom, knowledge, and understanding. Without a doubt, she deserves to be acquired by those who are worthy. How fortunate is his portion, and how pleasant is his fate. He is beloved above and so on."

The words of the esteemed Rabbi Menachem Diunov, may his memory be blessed, were raised. He elaborated greatly and gathered, like a diligent farmer, numerous opinions that preceded him, bringing them closer rather than distancing them. He countered the book "Bechinat HaDat," which sought to undermine many. He stated that he found a firmly anchored peg in an iron pillar in a reliable place, to which one can cling and agree to receive reward for separation more than for seeking, as in the book "Shemen La'maor" written by the father of the Rabbi, may his memory be blessed.

In short, this statement was written in the name of Rabbi Meir Gabbai, that anyone who did not receive the secrets of the Torah from his teacher and thinks to weigh them in his own mind transgresses the prohibition "You shall not make for yourself a graven image." I said with all my heart to awaken people in our generation. I have seen infants who have not seen light saying, "My mother, I have seen light," as within them lies hidden the light of chicks whose eyes have not yet opened, and so on.

Even the great scholars who are sharp and diligent in their study chambers, their intellect alone is not capable of attaining the chambers of enlightenment. It can only be achieved through the teachings of an elder and mentor. And so, the Ramban (Nachmanides) in his introduction, according to the interpretation of the Torah, I too bring forth in this trustworthy covenant, which provides fair counsel to anyone who examines this book, so that they may not entertain any erroneous thoughts and not conceive notions from all the hints that I write in the secrets of the Torah.

For I firmly declare that my words cannot be grasped by any intellect or understanding, except through the teachings of a wise and accepted sage who is capable of comprehending. And their explanations contain numerous benefits, preventing great harm, and promoting understanding, etc. Now, if you claim that I am providing the interpretation of the Ramban, and that all his words are in short and hinted form, unlike other books of Kabbalah that explain their teachings explicitly, then observe in the gateways of light, where it is written on every page, "Behold, I am hinting."

Likewise, in the book "Bechayei Ketzar," it is customary and frequent in his language to say, "And the discerning will understand," how much more so with the Book of Zohar, which is sealed and closed. And in the introduction to "Etz Chayim," it is said, "Although certainly in the later generations, they sustain themselves from this composition." There is no doubt that the depths of wisdom are not revealed to every person through their own intellectual effort alone, but rather through the abundant divine influence upon them.

And if the latter among the Kabbalists expressed that his words would not be understood, how can it enter the mind of any individual, particularly in our generation, to comprehend and grasp the words of the living God, Rabbi Shimon Bar Yochai, whose words are like fiery flames, and they are sealed with the seal of strength, etc. Therefore, people of understanding, listen to me and do not rush to explore recent books constructed based on human intellect alone.

In my opinion, when a person sins with the contemplation of thought in the world of Atzilut, the magnitude of his transgression is immense. Even though many and even esteemed recent Kabbalists have aroused the hearts of people greatly towards studying Kabbalah and have written that darkness itself prevents one from studying Kabbalah, causing one to be excluded from its partition and lose their world.

It seems to me that I do not disagree, and certainly one who is capable of learning from the mouth of a divine Kabbalist who can explain the matters to him, as the Arizal did for his students, is fortunate indeed. And even though the recent Kabbalists have permitted studying from books and understanding based on one's own intellect. The beauty of the ancients' teachings is well-known, and it is better to return and refrain from doing.

It is indeed more stringent because it poses a physical danger, not to mention the danger to the soul, and so on. We should not delve into hidden matters but rather focus on studying the plain meaning of the Scriptures and receiving ethical rebuke in order to conduct ourselves in upright paths. Our knowledge is limited, and therefore, we rely on the oil of illumination, which provides evidence to support separation, and so forth.

However, despite all of this, I have revealed my opinion to you, but you should not rely on me or anyone else, for I am not worthy of making decisions. Nevertheless, I compare the study of this sacred knowledge to a journey to the Holy Land, as its virtue is well-known, as stated in the Talmud. For without it, one is likened to someone without a God, while one who worships idols walks merely four cubits in the Land of Israel and receives numerous praises.

However, even so, the Tosafot wrote in the name of Rabbi Chaim that nowadays it is not a commandment to dwell in the Land, for there are several commandments that are dependent on the Land that we cannot fulfill. Furthermore, due to the dangers of the journey and the poverty that may lead us to act against our own conscience and the will of our Creator. And if one does not possess exceptional knowledge and utmost caution against all harm, it is good to refrain from it!

Can anyone deny the greatness of this wisdom that soars above without measure? Provided that one is worthy and able to learn it from the mouth of a reliable and accepted teacher who also received it from his own teacher. Indeed, I am perplexed by books that were composed by later individuals who included statements from the Zohar. And they argue and explain according to their own judgment.

Who granted permission to the human intellect to invent, based on its own judgment, entities that do not exist in the first three realms and three firmaments? It is clear in the Zohar that there is a realm that is beyond inquiry, and there is no evidence from the statements of the Zohar, Sefer Yetzirah, or Rabbi Moshe Cordovero, who received teachings from the elders, Elijah, and the supernal sanctified beings.

All those young ones in the Zohar, the spirit of God spoke through them, and His word was upon their tongues. Even the Ari and his disciples, who received teachings directly from the upper realms, expressed matters that are beyond our comprehension in our studies, except for reading the words. This is not the case with those latter individuals who explain based on their own judgment.

And behold, my beloved ones, like my brothers, may their souls rest in peace, governing the Land of Israel, for the one who journeys extensively to the place of the Name in the pursuit of the secret, he attains brevity in comprehension and depth in understanding. The multitude of suggestions that serve as impediments in attaining wisdom, particularly in the wisdom of Kabbalah from various angles, sin separates and distinguishes between the intellect and the intelligent, etc. Even though the possessor of the pomegranate orchard, due to the greatness of his sanctity and piety, is extremely cautious in several places and warns greatly against foreign thoughts that separate and establish boundaries and governance, etc. Yet, we also say, "Who would grant that a spirit would rise upon us from on high, that we may comprehend and understand these matters without any bias towards the truth and the roots of the faith, etc." And in these matters, it is appropriate for you to adopt the following principle: all things that are forbidden in the books of the Kabbalists, which they mentioned without dispute and without investigation, their simple meaning shall be understood, and the connection of these matters shall be tied on a white tablet, becoming droplets before your eyes.

Even if you encounter matters that appear perplexing in and of themselves or from a seemingly discordant perspective that suggests separation, multiplicity, materiality, or change, accept them with the faith of an artisan. Say to yourself in your heart that your knowledge and understanding are limited in depth, without entertaining any doubt regarding the fundamental principles of the great and numerous branches of the faith.

For even those fundamental principles cannot be grasped at their root by human intellect, and so on. Henceforth, go forth and learn that it is forbidden to innovate or derive understanding from what is written in the book, lest one deviate from the truth. However, it is permissible to elucidate verses according to what the Kabbalists have said, provided that the explanation is based on an agreed-upon tradition.

Only in this context does the portion elucidate, or it may allude to the numerical value (gematria) or the initial and final letters of words. It is good and proper to only say that in a possible way one should not decide the matter, etc. Only one should not spend too much time on them. And if God has placed it in his heart, and it is genuinely inspired without any coercion, he should not follow after vanity.

Rather, he should write it for remembrance, and it will be a great treasure in his eyes, for it is a sign for his soul, a divine portion from above that has nourishment and a source in a high place, and it is said to be holy. And now, behold, I have revealed to you a glimpse of my innermost thoughts. And you, the king in your profound and holy wisdom, enlighten me with your ways, and I will humble my mind before your knowledge. May life shine brightly in your realm.

I will seek an answer from the Divine, may it guide me in upright paths and deliver us from the mouth of falsehood and the deceitful tongue. Teach me, O Lord, your ways, and I will walk in your truth. May my heart be united to fear Your name, and may You send forth Your light and Your truth to guide me, that they may lead me and enable me to speak words in line with Your will. Remove from me disgrace and contempt, for I have kept Your testimonies.

Even when princes sit together and speak against me, Your servant meditates on Your statutes. So I will not be ashamed, for I do not deviate from the path that our Sages, the masters of Mishnah, Talmud, true Midrashim, and the decisive halakhic authorities, have taught us to follow. For all the house of Israel relies on them, for they are the bearers of true tradition, having received it from Moses at Sinai, encompassing the entirety and details of the Torah.

Moses stood with them for forty days and forty nights, and he transmitted it to Joshua, and Joshua to the elders, as stated in Pirkei Avot (Ethics of the Fathers). A) And it is our sacred obligation to follow in their footsteps in every matter that emerges for judgment, regarding all issues of prohibition and permission, impurity and purity, invalidation and validity. And especially regarding the matter of the unique unity of the Almighty, which is the great foundation, and after that the acceptance of all the commandments, and how to perform them as stated by the Tanna (early rabbinic sage) of blessed memory, "Why does the recitation of the Shema precede 'Vehaya Im Shamoa,' etc.!" And any author of a book who comes to add or subtract from their teachings, and especially to deviate us from the belief in the unity of the Holy One, according to the tradition of our Sages, the authors of the Mishnah and the Talmud.

It is not heeded, and even if he performs signs and wonders in the heavens and on the earth, we do not turn away from following the Lord our God according to the tradition of our Sages, the authors of the Mishnah and the Talmud, and the subsequent legal decisors who follow in their footsteps. Even if a heavenly voice were to proclaim, we do not pay attention to it, as stated by Rabbi Yehoshua, "We do not pay attention to a heavenly voice, for the Torah is not in heaven."

2) Moreover, we do not believe in someone who claims that Elijah or the "grandfather of grandfathers" (a term referring to an ancient holy figure known as the "Supernal Crown") appeared to him. Such a person is undoubtedly a false prophet, and according to Jewish law, he would be sentenced to death by strangulation. This is explained in the introduction to the Mishneh Torah by Maimonides, specifically in his commentary on the section of Zera'im.

In the Gemara Pesachim 34a, there are different versions of a statement. The version of Rav Yochanan is: "She is rendered impure." Meaning, if Elijah were to come and declare her purity, stating that no impurity has come into contact with her, we would listen to him. However, according to Reish Lakish, he says: "She is rendered invalid."

If Elijah were to come and declare her purity, we would not listen to him. This is the explanation given by our Sages, namely, that "invalid" refers specifically to matters of sanctity, as they become disqualified through this. And the term "invalid" applies on its own. Even if Elijah were to come and say that all those who are ritually impure have become ritually pure, due to a distraction from their impurity, we would not listen to him.

This is the case unless a person has the authority to modify or permit a prohibition, even a rabbinical one, we do not listen to him.

3) In truth, your words have begun with foolishness and evil folly. How can I fill my heart with seeking and investigating, etc.? Why not? On the contrary, the opposite is logical (since it is said to serve this entity, which is created, it is appropriate to have a sincere heart. See Yosher Levav, page 3b, and strength to God).

We have an absolute obligation upon us and upon every individual in Israel to know the Lord, who is the Creator and not created, and to serve Him, as it is written, "Know this day and take to your heart that the Lord is God" (Deuteronomy 4:39). And it is said, "Know the God of your fathers and serve Him" (1 Chronicles 28:9). The sages permitted discussing matters of Torah even in places like the bathroom and bathhouse, where it is generally prohibited to engage in Torah thoughts.

However, they prohibited discussing matters of Torah in an inappropriate manner. As for your wonderment, how could they permit it? It is not surprising. And it is not preferable to follow the later Kabbalistic sects who deviated after the teachings of the philosopher, the author of the Zohar, who misled them regarding Rabbi Shimon Bar Yochai and his son Rabbi Elazar and their colleagues from the Great Sanhedrin who sat in the Chamber of Hewn Stone.

Regarding them, the Scripture says, "If a matter arises that is too difficult for you to judge, etc., then you shall arise and go up to the place which the Lord your God chooses, etc., and you shall do according to the word that they tell you, etc." Despite all of this, the Torah states that if the Great Sanhedrin unintentionally errs in a ruling, and the people act according to their instructions, they are required to bring a sacrifice for their unintentional transgression.

If their error involves idolatry, they are to bring a bull for a burnt offering and a goat for a sin offering from each tribe. And this is what is stated in Parashat Shelach: "But if the whole congregation of Israel sins unintentionally, and the matter is hidden from the eyes of the assembly..." (Numbers 15:26). And concerning other deliberate transgressions, if they err and it is hidden from them, they are to bring a bull for a sin offering from each tribe, as stated in Parashat Vayikra (Leviticus).

However, if the entire congregation of Israel unintentionally sins and the matter is hidden from the eyes of the assembly... (Numbers 15:25).

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."

5) This new belief is very far from the path of our sacred Torah, both the written and oral traditions. Therefore, we have distanced ourselves from it and adhered to the words of our esteemed Rabbis, the authors of the Mishnah and the Talmud Bavli and Yerushalmi, as well as the legal decisors (Poskim) and the renowned Midrashim such as Midrash Rabbah, Tanchuma, Yalkut Shimoni, and the Great Midrash found in Yemen, known as Kitab al-Nur al-Tha'lam and similar works.

We have also found and observed that the remaining writings of our ancient Yemenite sages are precise in their adherence to the words of the aforementioned great scholars and their opinions. And as you see, when we explained from the new tradition, you became angry with us, and in the heights of your spirit, you belittled us with false accusations. And we asked you to guide us on how to reconcile the words of our contemporary accepted Rabbis with the words of our earlier Rabbis mentioned above, and with the words of the Tannaim and Amoraim. And your response to us was filled with confusion and evasive tactics.

And for the third time, your response was when one of the four sons asked, "What is this service to you?" as if we were not commanded in the Torah, "You shall know this day and take it to your heart that the Lord is God," and numerous verses in the Torah, Prophets, and Writings emphasize this, not to mention the words of our Sages. You have also returned to being part of the group of those who speak slander and accept it, by saying that there are already several witnesses against us that we disrespect the sages, and we cannot deny it anymore, and so on.

And it is well-known and widely acknowledged that testimony is only accepted in the presence of a judge. From the Torah, there is no distinction between monetary cases and capital cases regarding examination and investigation, as the esteemed Maimonides (may his memory be blessed) stated in Chapter 3 of the Laws of Testimony. However, the sages have said that in order not to shut the door on Levi, monetary witnesses require examination and investigation, and so on.

These matters apply to acknowledgments, loans, gifts, and sales. However, in cases of penalties, examination and investigation are required, not to mention cases of lashes and exile. In cases of exceptional severity, even in monetary cases, examination and investigation are necessary.

6) And in all these matters, we have encountered them. How can you, with an open heart, accept slanderous speech from foolish individuals who wander aimlessly like nomads? How can you consider it as absolute testimony and hold onto it, disregarding your fellow in matters of Torah and both biblical and rabbinic commandments, to the point of aligning with heretics and sectarians who, by definition, bring down and do not uplift?

It is well known and widely acknowledged that this generation is a generation of falsehood and deceit. Yet, despite this, they hold positions of leadership in Israel, and each one is honored by disgracing their colleague and teacher, whom they have set as their target. This, they claim, is the light of Torah. And in my night-time missions and days, I have served the Torah, so that it will not be forgotten from Israel to the best of my abilities.

But you have poured scorn, treating Torah scholars with contempt and humiliation, treating them like worthless vessels without any value. And all those who do evil are good in your eyes, and you honor them more than the Torah scholars. Through false rumors that you have spread, you have degraded Torah scholars in the eyes of all who see them, to the point where they have reached a much lower status.

The common people boast about themselves, saying, "Fortunate are we, how good is our portion, and our lot is more pleasant than those who stand in the house of God at night." They seek to fulfill what is said: "And if you despise My statutes, if your soul abhors My ordinances" (Leviticus 26:15). Just as the revered Rambam stated in the laws of Torah study.

7) And this is what the esteemed Kabbalist, the master of the Chamber of Blessing, may his memory be a blessing, said: It is a positive commandment for the court to diligently examine and investigate the witnesses through seven interrogations, and so on. There are additional inquiries, such as questioning the witnesses about the clothing they wore, the soil on which they stood, whether it was black, sand, or clay, and if their testimonies contradict each other, the testimony is invalidated.

From the roots of this commandment, there emerges a comprehensive principle that encompasses a beautiful aspect. It is the proper conduct of this world that free choice should be given to individuals, and their eyes should be directed towards proper choices and avoiding harm to married couples. And there are eyes of the Temple of Justice, the eyes of the community, which judge based on knowledge with the testimony of two witnesses, two crowns.

And understanding is the secret of eyes, as it is known, and this light spreads in seven dimensions, as mentioned elsewhere. In the commandment "You shall not go about as a talebearer," it is written and it is explained that one should not tell their fellow that something negative was said about them, as it is stated, "You shall not go about as a talebearer." And even if one speaks the truth, there is a great sin in this according to the laws of the commandment.

Furthermore, in general, this prohibition also includes not speaking derogatorily about one's fellow, even if it is true, and it is as if one denies the essence [of their fellow]. And there is further elaboration on the punishment for speaking evil speech and the reward for refraining from it.

8) In the warning "Do not stand idly by the blood of your neighbor," it means that even by merely standing idly without responding, you should not witness your friend's distress when someone humiliates him or speaks ill of him. Instead, you should do everything in your power to rebuke the one who belittles your friend or engages in gossip and evil speech. You should not be a listener and remain silent.

Rather, you should say to him, "Evil one, you are troubling Israel. Why do you speak slander against the image of our Creator and the Divine presence that is within your people, and thereby incur this sin?" And for this reason, one prohibition is linked to the other: "Do not go about as a talebearer" and "Do not stand idly by the blood of your neighbor." This means that if I refrain from speaking, thinking that I will listen quietly and derive pleasure from hearing what the wicked person says about my friend, even the one who listens and remains silent is considered utterly wicked.

Such a person transgresses the commandment of not standing idly by the blood of their neighbor. Such a person has no share in the God of Israel when they listen to the wicked speaking slander against the righteous or engage in whispering lies about their friend. Rather, immediately reject them and say to them, "Wicked one, depart from me, I will not listen to you." If someone merely listens and remains silent, they are certainly condemned to an unquenchable fire and will not merit to stand among the partition of the righteous. When listening, responding, speaking, they will all ultimately perish from the world because of this and similar sins.

9) You, our friend, are not exempt from these matters, as you have not refrained from committing any of these actions. Rather, you have believed their words and accepted their falsehoods without the presence of a judge, without investigation, inquiry, or examination. You have derived pleasure from their words and even aided in strengthening their lies, imprinting in your mind that their falsehood is true.

You went so far as to write, "I can no longer deny it," and so on. And you have not taken to heart that testimony is only accepted before a judge, and that you are obligated to investigate and inquire through seven examinations and inquiries as commanded upon you. All the more so when they have performed their deeds in darkness, and they have slipped their tongues to you in secret with their words, seeking to find fault and you would be obligated to silence them with reproof.

This is nothing but an evil inclination that you enjoy and yearn for their gossip and slander. May the Merciful One save us from this mindset! It is possible that you, too, are adding your own false slander in order to gain honor at the expense of your friends. In Chapter Eruvin of Tractate Pesachim (115b), we learn in the name of Rav Sheshet, in the name of Rabbi Akiva: Anyone who engages in lashon hara (evil speech) and bears false witness against his fellow is deserving of being cast to the dogs, as it is stated, "To a dog, you shall throw it" (Exodus 22:30).

And it is explicitly written, "You shall not bear false witness" (Exodus 20:13), and our Sages have expounded on the punishment for lashon hara in various ways. In Tractate Avot, it is stated: "Do not judge your fellow until you have reached his place" (Avot 2:4). This means that one should not pass judgment on others until they have experienced the same circumstances. This can be illustrated by the example of Jeroboam son of Nebat.

When Solomon married the daughter of Pharaoh, she brought him all kinds of foreign worship practices. Once, when Solomon went to sleep, the day darkened, and she called upon the craftsmen of wood and stone, who worked in the art of carving and sculpting. They created for his bed something resembling the sky, with the sun, moon, stars, and constellations. And in the morning, as the city awakened and he rose from his sleep to open the doors of the temple, for the keys to the temple were under his authority, he saw that the sky was bright with stars and constellations.

He mistakenly thought that it was still daytime and returned to sleep. He slept for another four hours until he realized and recognized on his own that the night is not so long. And regarding that specific hour, we learned the testimony about the constant offering of the dawn that is brought within the four hours, during the morning selection. Before the summer dawned, Jeroboam son of Nebat went to the entrance of his house, and a voice passed by, saying, "Wicked one, how long will you sleep and nullify the morning offering?

Why do you slumber? Arise and call upon your God!" A heavenly voice emerged and said to him, "You wicked son of a wicked man, in the future, you will cause many deliberate sacrifices of Israel to be nullified, and you will hold him liable for unintentional transgressions as if they were intentional." And against his will!

This is indicated by the verse, "Like the stumbling of Ephraim in guilt, so Israel stumbled because of Baal, and they died" (Hosea 13:1). This refers to the matter of Jeroboam, who was from the tribe of Ephraim. "Stumbling" is an accusation against Solomon, and "Israel" refers to Jeroboam, the ruler and king of Israel. The heavenly voice responded to him that he would be held accountable for worshiping Baal and would eventually die, and so on.

You magnify and surpass the evil deeds of Jeroboam son of Nebat. After you brought us to the prison of falsehood and slander in our exalted government! You incited the entire people to go to the house of Alamin, commanding them to be covered in dust on their heads for no reason. Not because we nullified a light commandment, and not because we violated a severe commandment, God forbid, but rather because we followed the customs of our ancestors and established our studies based on Mishnah, Talmud, Rambam, and Shulchan Aruch to learn and teach, to observe and practice. We did not learn from your fabricated book, the Zohar, as it is not our custom.