The Wars of God Reader

10) From now on, with the help of God, we will return to the main point of our question that we asked you, to inform us according to the approach of the Kabbalists, whom we mention in our prayers and bless in all our blessings, and from whom we seek forgiveness and atonement. Your response was filled with mocking words, distorting our argument, acknowledging him with false claims and denying the well-known and widely published information in their books.

It's as if you swore that a man is a woman and a woman is a man, and that a pillar of marble is made of gold. You expressed anger towards the book "Mitzaref HaEmunah," mocked it, belittled it, and referred to it as the "Book of the Sorcerer," etc. By doing so, you revealed to everyone that you are the one who belittles the sages. As for our questions, since according to their words, the Divine presence is small and insignificant, and He is the one who sustains and provides for us, whom then sustains and provides for all the higher worlds beyond the world of Atzilut?

If He only provides abundance from below to above, and they worship and prostrate themselves before Him, or perhaps their gods provide and sustain them, He is the supreme One, and they worship Him, while we worship and serve the insignificant Divine presence who sustains and provides for us? So, if the Supreme God is not the same as the lower gods, God forbid, this is the contradiction we sought from you to clarify and instruct us.

And your response is that the matter is not comparable to evidence, and we do not bring evidence to contradict the halacha given to Moses at Sinai? And the Kabbalistic sages claim that this is how they received it from Moses.

We are greatly astonished and amazed by your words and this response of yours. Is it a halacha given to Moses at Sinai to believe in multiple deities? And to worship other gods besides our first God and the Rock of all? He is the cause of all causes, and with deceit you come with these answers to those who are stubborn of heart, whom you have boasted about and shown these words to, saying.

See that I have concealed their words and rejected their arguments, but your stubbornness persists, and you repeat your assertion to all those gathered. After considering and praising you for being sharp and intelligent, you bring it forth to us. Indeed, all of these are mere errors, as you are unaware of what you are responding to in our question. Regarding your false misconception, we shall address it again.

It is well-known and widely accepted among the poskim (such as the Chacham Tzvi, the Derech HaChaim, and the She'elat Yaavetz) that whenever there is a dispute between the received tradition (Kabbalah) and the halachic ruling, one follows the halachic ruling. This principle is widely recognized in Israel. If your claim is that this Kabbalistic tradition is a halachah leMoshe miSinai, then why would a halachic ruling be set aside due to the opinion of a certain Tanna or Amora, let alone a later authority (see later, Siman 15)?

It is incumbent upon you to provide evidence and inform us where we find that any Tanna or Amora would dare to contradict and rule against the accepted halachah from Moshe Rabbeinu, may his memory be blessed. Shouldn't one who is foolish, wicked, or arrogant be called so? In several places in the Talmud, the Sages implicitly suggest that if a halachah is accepted, there is no room for further debate, and if there is a legal question, there is an answer.

12) Indeed, it is certain that all your words are divisions and exaggerations intended to agitate the foolish and the insane, lovers of wonders and superstitions, and not spoken with reason. None of your words are based on sound judgment. And through deceit, you refuse to know the Lord, as the prophet Jeremiah, may peace be upon him, said in the name of the Lord: "Your habitation is in deceit; through deceit they refuse to know Me, declares the Lord" (Jeremiah 9:5).

And one of the deceivers among you has already said: "We know that the truth is not with you." But what do you gain by revealing this matter and publicizing it to some of the students? It is better for you to let them remain in their error, just as the wicked one in the parable of the four sons who asks, "What is this service to you?" and so on. The evidence you present is baseless, for in your letter you falsely claim that the revered author of "Mitzaref HaEmunah" is a heretic and denier.

You even referred to his book as "Mashref HaEmunah" (Destroyer of Faith). And he, until his final days, remains loyal to the teachings of the Zohar, the Holy Temple, Kabbalistic works such as Sefer Chassidim, Sefer HaBrit, Rabbi Isaac Luria (the Arizal), and the writings of Rabbi Chaim Vital, including Etz Chaim, Nachat Yosef, and Sulam Yaakov, all of which he studies diligently. As will be explained later, I will first present several proofs.

This Kabbalistic tradition is not a Halacha (Jewish law) that was transmitted to Moses at Sinai, as our sages said in Eruvin, that any teaching not taught in the study hall of Rabbi Oshaya is not a valid teaching and should not be derived from it, as it causes confusion. Indeed, regarding any teaching that did not enter the study hall of Rabbi Chiya or Rabbi Oshaya, it is not necessary to consider it as a Halacha (Jewish law) that was transmitted to Moses at Sinai.

Moreover, even if it is stated by an Amora (rabbinic sage from the Talmudic period), we do not rely on it. In the Jerusalem Talmud, in Eruvin, Chapter 1, in the first verse, it is stated: "And Acha said to him, so said Rabbi Shimon ben Lakish, any Mishnah that did not enter the company (of scholars), we do not rely on it." Therefore, refer to later in section 42 for further discussion on this matter.

In the ancient writings of our early sages, I found a passage from there written by Rabbi Saadia Gaon, may his memory be a blessing. It states, "The measure of the height of their intellect does not come close to the measure of the Mishnah, and not to the measure of the Talmud, and not to the measure of the subtle understanding with which Rabbi Yeshaya'el excelled, or the depth of understanding with which Pnesavah (his disciple) was adorned, as if they surpassed the written knowledge contained in the highest tree of the Torah."

This is the general idea. (Translation by the author: "The book 'Sefer Shiur Komah' is not within our hands as an accepted source from the sages of our faith, as it is neither in the Mishnah nor in the Talmud. Furthermore, there is no evidence to study from it, whether it was truly said by Rabbi Yishmael or others attributed it to him, as many books attribute certain teachings to renowned scholars.")

13) We have learned from the words of the Gaon that many books are falsely attributed to the names of great sages of Israel for their own benefit. We have also learned that anything not explicitly stated in the Mishnah and the Gemara, and we see that it contradicts the meaning of the Talmud, is not an accepted source. Therefore, the halachic decisors do not rely on teachings from the Midrashim in a place where they contradict the Talmud.

Even the Jerusalem Talmud is not considered concerning when it disagrees with the Babylonian Talmud, which is the foundation for the Jewish people, whether to be lenient or strict, as explained by our authoritative rabbis in various places. Refer to the following (Siman 42) for further discussion. What I wrote there in the name of the Ra'ash, go and learn from what R. Tam wrote in his novellae brought in the Sefer Rabid HaZahav, in the laws of Passover, may his memory be blessed.

In our time, this knowledge has vanished, and the secrets of Torah have disappeared from the eyes of all living beings. No human knows the order of this wisdom, and anyone who holds onto it will encounter great strength and danger, meaning a great danger and the danger of heresy, which has no share in the God of Israel. And in similar matters, our Sages warned us, 'Do not inquire into the miraculous, and do not investigate the concealed.'

And it is sufficient for us that we have been instructed by the true and universally accepted sages of authentic Kabbalah, who thoroughly explain the Torah and its commandments from every perspective. According to the tradition handed down from person to person, from the time of Moses until the present, which is known as the Oral Torah, for which Moses ascended to the heavens and stood there for forty days to learn its general principles and specific details, as transmitted to him by the Divine Power.

And in these matters, we are obligated to engage with them, for they are our life and the length of our days, and not one of them shall be changed. One's religious duty is to be stringent in observing them, and anyone who rebels against the words of the sages is liable to death. However, the remaining hints and allusions that were not fully understood by the Kabbalistic sages, as they pertain to the hidden aspects of the Torah and matters of intellect, we were not commanded concerning them.

For those who choose to delve into them individually are considered unique in their time, as was the case with our predecessors, and so on. But not everyone who wishes to take the name shall take it, for these are matters that are beyond our grasp. In our time, this is a wonder of ancestral merit, and not everyone holds onto this righteousness. On the contrary, they destroy the corners of the Torah and its pillars.

They delight in the clamor of passing winds, and the blind who do not know the path where the light dwells grope like the blind, unable to find their way. And in a place where they thought to gain sudden profit, they shall be shattered, and there is no remedy. Many among the ignorant people boast, saying, 'The secret of the Lord is with us; we have inherited the highest waters, not you, the possessors of the Talmud who walk in darkness.'

Their hearts are not with them, their vision is blurred, and they lack understanding. The wise act to their own detriment. For they held onto what their limited intellect could grasp, and they desire to ascend to lofty heights without a doubt in their ability to reach the ultimate goal. They will grasp a shard in their hand to scratch themselves with, and it will become a snare for them, etc. For from them shall emerge a stumbling block to breach the fence of the Torah and destroy its walls.

They will boast in what they do not understand and be deceived by the beginnings of the Torah and its roots, leading them to fall into heresy. They will distance themselves from the desired goal, which is closeness to God, and instead prefer nonexistence. How much more so will they distort interpretations and abolish halakhah, and so on.

14) See and understand, dear friend, how the esteemed Rabbi Tam, may his memory be a blessing, vehemently rebuked those involved in the New Kabbalah, for they breached the fences of the Torah. They corrupted its foundations and roots, especially in relation to the Divine, as will be explained further. Instead of seeking closeness to the Divine, they strayed from the path and came to believe in and serve other gods!

This is also expressed in the words of Rabbi Tam and likewise affirmed by Rabbi Yitzchak Albo in his work "Sefer HaIkarim," Chapter 28, Mishnah 2. Furthermore, Rabbi Tam extensively discussed in his book "Sefer Rabid HaZahav" and also presented the words of the great Rabbi Shlomo Luria, may his memory be a blessing, in his responsa and his work "Yam Shel Shlomo" regarding those who engage in new innovations studied in Kabbalah.

He wrote that since the Talmud has been sealed, we should not be stringent against the Gemara, and it is considered similar to heresy, as explained in the "Chok Yaakov" (Rabbi Yaakov Chagiz), Chapter 489, Subsection 11, at length. All of this is based on the assumption and attribution that the Zohar ascribes to Rabbi Shimon bar Yochai, the Tanna. However, after the scrutiny and examination of wise hearts who came after him, it became clear who authored the mentioned ideas, when the composition was produced, and by whom.

It is clarified thoroughly that the Zohar is one of the later works, and those ideas did not originate from Rabbi Shimon bar Yochai, may his memory be a blessing, at all. In fact, it contains several principles contrary to the teachings of Rabbi Shimon bar Yochai in the Talmud and the well-known Midrashim in Israel. Therefore, it is certainly not reliable in any matter related to the customs of the Jewish people that our predecessors followed.

And the sages of the Middle Ages did a disservice by introducing several changes to our prayer liturgy based on the Zohar and Kabbalistic teachings. Some of these alterations lead to erroneous beliefs in multiple authorities and idolatrous worship, as will be explained further.

15) Furthermore, Rabbi Ravad brought additional statements of our master (Maran) in his work "Beit Yosef," expressing caution regarding the words of the Zohar in a context not mentioned in the Talmud, contrary to its teachings. The Rama (Rabbi Moshe Isserles, of blessed memory) wrote about this that even though his words are not mentioned in the Talmud, they are not considered binding according to the rulings of the halakhic authorities, and there is no need to be concerned with the words of the Zohar in this matter.

Declare from now on that the words of the halakhic authorities mentioned in the response of Rabbi Ravad, which include Maran (Rabbi Joseph Caro) of blessed memory, Moram (Rabbi Moses Isserles), the Radbaz (Rabbi David ben Solomon ibn Abi Zimra), the Keneged Gidon (Rabbi Gideon ben Abraham Gershon), Mahar"i Halevi, like Mahar"sh Halevi, Rabbi Elijah Halevi, HaRama Elqabuli, R"t ben Yachya, Rabbi Chak Yaakov, Maharashal, and Mahar"m Elshakar, who state that there is no need to be concerned with the words of the Zohar and the Kabbalists, as it contradicts the Mishnah, Talmud, and even individual halakhic authorities.

Behold, from this you have proven to yourself that you have written something that is a complete fabrication and utter foolishness. Your words are baseless and completely devoid of any truth.

16) And as for your claim against me, saying, 'Who gave you the authority to seek and investigate their words?' I am greatly astonished by your words. Is the Torah given to be read like a chirping bird or a lifeless animal that does not understand what it is saying? Surely one who acts in such a manner is called a wicked fool, as stated in Sotah (22a).

Ulla said, 'This refers to one who reads and studies but does not serve (apply) Torah.' Rabbi Eliezer said, 'This refers to an am ha'aretz (ignorant person).' Rabbi Shmuel bar Nachmani said, 'This is a boor.' Rabbi Yannai said, 'This is a Samaritan.'

Rabbi Acha bar Yaakov said, 'This is an ignoramus.' Rav Nachman bar Yitzchak said, 'It seems that the opinion of Rabbi Acha bar Yaakov is correct, as people say, "A rat from Gusha doesn't even know what it is ratting."' A tanna taught: 'And he does not know what he has taught.' That is the explanation.

And according to your words, matters pertaining to the body and commercial writings, which deal with the affairs of physical life, are considered superior to the study of Torah, which pertains to the life of the soul, through which we merit eternal life and seek the presence of our God, our King. For if two conflicting commercial documents were presented to you, you would pay close attention to understand them in order to avoid loss, and yet you would not accept them with the faith of a skilled artisan!

But when it comes to Torah, which is the life of the soul, you would accept contradictions in your faith without understanding? Isn't the essence of Torah to know and understand its commandments and statutes? King David, may he rest in peace, said, 'Teach me and I will learn your commandments' (Psalms 119:73). And I further say, it is good and reasonable to understand that through your commandments I have believed, and it is a logical deduction.

For in other commandments of the Torah, one needs to pay attention in order not to mistakenly permit what is prohibited or even prohibit what is permitted. As our sages said, 'Be cautious in studying, for an unintentional error in studying is tantamount to intentional transgression.' But in the commandments of knowing the Almighty and His unity, based on truth and righteousness, as commanded by the Almighty in the Torah, as it is written, 'You shall know this day and consider it in your heart, that the Lord, He is God in heaven above and upon the earth below, there is none other' (Deuteronomy 4:39).

And King David, peace be upon him, commanded his son, saying, 'Know the God of your father and serve Him.' And the prophet Jeremiah proclaimed and said, 'Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches. But let him who boasts boast in this, that he understands and knows Me, that I am the Lord, who practices steadfast love...' How much more so do we need to know whom we shall worship.

17) From the written Torah and the Oral Torah that has been transmitted to us, each person from the mouth of another, from our prophet Moses, peace be upon him, there are strong and truthful testimonies that our God, who is called by the name 'YHWH' and 'Adonai,' and according to the words of our sages, in the name of the Holy One, blessed be He, He is the primary cause. He alone is the necessary existence, as will be explained later.

This is not as stated in the Book of the Covenant, in the name 'Yosher Levav' (uprightness of heart), or as stated by the Arizal, who followed the words of the philosopher in the book 'HaZohar' and claimed that He is a small countenance (Ze'eir Anpin). From the Torah, as it is written, 'From everlasting to everlasting, You are God,' for the Lord our God is the primary cause for all created beings, above and below, and He alone is the one we worship, as stated by the Rambam (Maimonides) in his commentary on the Mishnah, and in the writings of Rabbi Saadia Gaon and Rabbi Yehuda Halevi, and others.

And it is said, 'I am the Lord, and there is no other God besides Me.' And King David, peace be upon him, said, 'For who is God besides the Lord? And who is a rock except our God?' For He, may He be blessed, is the cause and the initial act for everything other than Himself, as explained by the revered teacher in Chapter 16 of the Guide for the Perplexed.

There is no other preceding cause before Him. And the righteous Chassid, author of the book Chovot HaLevavot (Duties of the Heart), states in the Gate of Unity, based on the principle that He always exists as the beginning. There is no beginning before Him, and He is the first without a first, and He is the one who formed and created everything from nothing, not through something and not upon something, as it is said, 'I am the Lord, who does all these things, who stretches out the heavens alone, who spreads out the earth by Myself.'

And Job said, 'He stretches out the north over empty space, He hangs the earth on nothingness, and so on.' He is the primordial first, without a beginning to His beginning. There is no end to His primacy, as the scripture says, 'I am the first and I am the last, and besides Me, there is no God.' Also, in the liturgical amendments made by the Men of the Great Assembly, it is said, 'You are true, You are the first, and You are the last, and so on.'

18) Furthermore, there is another proof that is not based on the tradition received from Moses, for we find disagreements among the Kabbalists regarding its quality and essence. One says it should be done this way, and another says it should be done that way. This is a conclusive proof that it is not a law given to Moses at Sinai, as you have suggested. In fact, the Rambam (Maimonides) stated in Hilchot Mamrim, Chapter 1, that there is no disagreement at all in matters of tradition.

And any matter in which you find disagreement is known that it is not a tradition from Moses, my teacher. Since all the proofs we bring are from the words of the Sages, the authors of the Mishnah and the Talmud, the true Midrashim, the Geonim, and the Poskim who are undoubtedly the possessors of the true tradition from Moses, my teacher. And anyone who contradicts their words is a heretic and an epicurean.

So how can you claim to search and investigate the words of the authors of the new Kabbalah? One of the distinguished sages of the Yemenite scholars, Rabbi Yitzhak Tzahari, already testified in his sermons on Parashat Lech Lecha, saying, 'And I have come to tell you a few brief words of the new Kabbalah that have recently emerged.' And this testimony serves as an enhancement for us to strengthen our words, for these are new teachings that were not known to our early sages.

The survival of their books testifies and declares the truth, as they are found in our possession in the great Midrash of Rabbi David ben Amram Ish Edan, as mentioned by Rabbi Yitzhak in his poems on Parashat Bereshit and at the beginning of Devarim. Similarly, it is stated in the book Segulat Yisrael, the book Nur al-Tsalam by Rabbi Nethanel ben Yeshua, and the Midrash Hefetz by Rabbi Yehiya HaRofe, may their souls be blessed.

18) And this power to investigate and inquire in the Torah according to the teachings of our sages, the masters of the Mishnah and Talmud, is handed down to us from our sages, as the Tanna said, 'Turn it over and over again, for everything is in it. Look into it, delve into it!' For unless a person studies and understands, the secret will not be revealed to him, and he will not grasp the matter. As we learn in Berachot (tractate of the Talmud), "A person should always run to perform a mitzvah, even on Shabbat, as it is said: 'After the Lord, they shall go like a lion, they shall roar,' etc." Rabbi Zeira explained: It is the reward for the effort expended by those who rush to hear a discourse from a wise sage.

The reward is for the effort of running because most people do not understand how to properly transmit the teachings after a certain period. The reward comes from the effort put into studying. The phrase "Agra d'Kalla Dukhta" refers to the Shabbat before a holiday when everyone gathers to hear the laws of the upcoming holiday. The phrase "Agra d'Shma'ata Savra" means that one toils, exerts effort, and contemplates to understand the rationale behind something.

And in Tractate Sanhedrin, the versions state, "With cunning, you shall make war for yourself." Rabbi Acha, son of Rabbi Chanina, said in the name of Rabbi Assi, who said in the name of Rabbi Yochanan, "With whom do you find the Torah waging war? With someone who possesses bundles of Mishnah." This means that the war of Torah is fought through its teachings, understanding its core principles, and delving into its depths.

It is not like someone who is shallow, sharp-witted, and has mere opinions but has not studied many Mishnayot and Braitot. For how can one grasp its essence? Only someone who has studied numerous Mishnayot, for if they need to understand a rationale, they can derive it from another Mishnah. Or if something is difficult for him, he will understand it from the Mishnayot in his possession.

This is referring to Rabbi Ploni, whose teachings were heard elsewhere. So says the Gemara and Rashi. And it is also mentioned in Tractate Chagigah, where it opens by stating, "The words of the sages are like well-driven nails, given by one shepherd." Why were the words of Torah compared to Mordecai, who guides toward the paths of life?

Just as these sages are the "ones gathered," meaning the students of the sages who gather together and engage in Torah study. These render impure, and these render pure. These prohibit, and these permit. These disqualify, and these qualify.

Perhaps one might say, 'How can I learn Torah?' But it is taught: 'They were all given from one Shepherd; one God formed them all.' And one Provider said, from the mouth of the Master of all actions, blessed be He, as it is stated: 'And God spoke all these words, saying.' Therefore, make your ear like a funnel and acquire for yourself understanding to hear the words of the impure and the words of the pure, the words of the prohibitions and the words of the permissions, the words of the disqualifications and the words of the qualifications.

And Rashi, may his memory be blessed, explained: 'One God spoke,' meaning there is no one among the disputants who brings proof from the Torah of another, but rather from the Torah of the Holy One, blessed be He. And one Provider said, 'There is no one who brings proof from the words of a prophet to dispute Moses, our teacher, blessed be he.' Make your ear like a funnel, since all of them are for the sake of Heaven.

Make an ear that hears, learns, and knows all of their words. And when you know how to discern which dry land established the halakha like itself, etc. Similarly, the Maharsha explains that this is a parable for our matter: that one should let many of their words enter their ear, whether impure or pure, but acquire a discerning heart to distinguish the opinions in order to determine the halakha accordingly.

20) And from now on, incline your ear and listen to the answers of the true Torah of Moses. For the honor of the Lord, the true God. Regarding what you have written and responded to deny that the seas[9] correspond to the five faces of divinity, and you say, God forbid, that they say so, it is a blindfold that you have, for you have not seen the words of the Zohar in Genesis 22, which states: 'And God said, "Let us make man in our image, after our likeness."'

This is the secret of the Lord for those who fear Him. There was an elder among the elders who opened and said, 'Shimon, Shimon, who is the one who said, "And God said"? What is the meaning of this "God"?' At that moment, that elder among the elders became silent and did not answer.

And like Rabbi Shimon heard, who used to be called Shimon, Shimon, and not Rabbi Shimon, he said to his colleague, 'Certainly, this is the Holy One, blessed be He, about whom it is said that He sits in ancient days.' (Explanation: The Rabbi follows the true path, the elder of the elders, and he is the highest crown.) And the holy Temple, King David, the elder of the elders, is ancient, as Rabbi Shimon said later, 'For a father and mother are called elders and ancient, and a great-grandfather is called the elder of the elders.'

And it is fitting for Rabbi Shimon, who is ancient but not aged. Now, this is the time to unlock the secret. Indeed, here is a secret that has not been revealed. He opened and said to the king, who had many buildings among his sons.

And that craftsman did not serve based on his own knowledge, but by the permission of the king, as it is said, 'And I was with him, a skilled craftsman.' The king himself is undoubtedly the highest wisdom above. And the middle pillar, the king below, is the skilled craftsman, and indeed, it can be said that the higher God is the skilled craftsman above, and the lower God is the dwelling place and manifestation, having no permission to act on its own without the permission of its master.

And all the buildings that existed in the realm of its nobility, Abba would say in relation to Ima, 'Let it be so,' and it would immediately come to be, as it is stated, 'And God said, "Let there be light," and there was light,' and it is stated, 'And God said, "Let there be a firmament," "Let there be lights,"' and everything was done immediately. When it comes to the world of separation, which is the world of the distinct beings, the skilled craftsman said about building, 'Let us make man in our image, according to our likeness.'

The skilled craftsman indeed wanted to create him, but he is destined to rebel against you, O building, for he is a foolish son, as it is said, 'A wise son brings joy to his father, but a foolish son brings grief to his mother.' This is what his mother said, since his obligation depends on the mother and not the father, I want to dissolve the partnership I have with him. As it is stated, 'And God created man in His own image,' and there was no need for the father to participate.

In a time of anger, what is written? 'Because of your sins, your mother was sent away.' The king said to the mother, "You did not tell me that he is destined to rebel." At that moment, the mother argued with him, and because of that, it is written, "A wise son brings joy to his father," referring to Adam, who comes from the realm of nobility, and "a foolish son" refers to Adam of the created world, etc. Rabbi Shevivi explained that from here we can understand that the Holy One, blessed be He, Himself, so to speak, did not agree to create Adam.

Only the Shekhinah pleaded to allow Adam to exist according to her destiny. Additionally, Rabbi Makdish explained that "the middle pillar, the king's son, a wise son," refers to Adam from the realm of nobility. He is the smallest of the nobility, and "a foolish son" refers to Adam of the created world. Adam HaRishon, and so forth.

Furthermore, based on this, Rabbi Makdish explains that in the verse "And God said" (referring to the creation of Adam), it implies that the mother said to the father, "Let us make man." This is what it means when it says, "And God said," where "God" represents the father, and "said" represents the mother. This is different from the general pattern of "And God said" in the Genesis narrative, which implies that the father speaks and the mother understands, etc.

It is explained from this that the Holy One, blessed be He, who is called "Eternal" (Atik), revealed Himself to Rabbi Shimon in his study hall in the form of an elderly sage. That is why Rabbi Shimon called him "Saba d'Seban," meaning the elder of elders, as mentioned earlier in the name of Derech Emet and Makdish Melech. And the Holy One, blessed be He, who is referred to as "Eternal," allowed Rabbi Shimon to reveal the secrets of the Torah.

It is the Holy One, blessed be He, who is called "Mother" (Imma), who said to the Holy One, blessed be He, who is called "Father" (Abba), "Let us make man in our image, in our likeness," and so on. So, it has been clarified for you that He is called "Eternal" (Atik) by Rabbi Shimon, and also "Father" (Abba), and he calls the "Mother" (Imma) God, and he also calls the "Father" (Abba) God, as well as the "Eternal" (Atik).

And in every act of creation in Genesis, the Father (Abba) says to the Mother (Imma), "Let it be this way," and she does it. But in the statement, "Let us make man," the Mother (Imma) said to the Father (Abba), "Let us make man," but the Father (Abba) did not agree with the creation of man. And the Mother (Imma) said to him, "What difference does it make to you? If he sins against me, it is my concern, not yours," as it is stated, "A wise son brings joy to his father, but a foolish son brings grief to his mother."

And when Adam sinned with the Tree of Knowledge, He expelled both him and her, as it is said, "For your transgressions, your mother was sent away."

In the Tree of Life by Rabbi Chaim Vital, in Sha'ar HaNekudim, chapter 6, it is explained that when the seven lower sefirot were still not fully formed, the lower Adam (humanity) had not yet been created in the world. The male and female aspects were joined together from behind, out of fear that they would not be able to nurse. If they had remained face-to-face, there would have been a place for the kelipot (negative forces) to cling to the same place.

However, when the first Adam was created and performed positive commandments through practical actions, he turned them face-to-face by means of the commandments and good deeds, and so on. See there for his entire discourse, which is the opposite of the teachings of the Zohar. In fact, it was the opposite: Adam HaRishon (the first man) sinned and it was the Mother (Imma) who was expelled because of him.

From this, one can understand that each of the Kabbalists interprets things according to their own understanding and desire.

21) In the Zohar, in section 4, verse 22, Rabbi Shimon further opens the discussion and says, "See now that I am He, and there is no God beside Me." He said, "Companions, these are ancient words that I wish to reveal after permission has been granted from above to say them. Who are the ones who said, 'See now that I am He'? It is not that He ascended over all the supernal realms that are called 'ascend on high.'

Rather, He ascended from these ascents, from the ascents that do not perform any action until permission is taken from that supreme realm." As I have explained earlier regarding "Let us make man," it is indeed done through two aspects. It is stated that from that upper level permission is granted, saying, "Let us make." And no action is done from below until permission and directive are taken from that upper level, and that which is from that upper level does not act from below until it takes counsel from its companions.

However, that which is called "ascend on high" has nothing above it, and it does not have an equal counterpart below it, as it is stated: "To whom will you liken Me, and make Me equal?" said the Holy One. He said, "See now that I am He, and there is no God beside Me," taking counsel from it, as in the case of the statement: "And God said, 'Let us make man.'" And refer to Etz Chaim, Sha'ar Atik, chapter 2, and the explanation of Rabbi Mekadesh Melech in the name of the Ari in the book Likutei Amarim, that "ascend on high" refers to the ancient man who is called "ascend on high."

"Ascend on high" includes all the aspects called by that name, as it has ascended to the heights below it. But when we say "ascend all the ascents," it refers to the ancient man who is the first ascent of all the aspects, as explained. It has been clarified to you from the words of the philosopher, the author of the Zohar, and his commentators, Mekadesh Melech in the name of the Ari and Derech Emet, and Shvivei Noga, that the Divine presence, who granted permission to Rabbi Shimon bar Yochai to delve into matters that are forbidden to bring to heart or contemplate the plurality in the Godhead, is the "Ancient One," the Holy One.

And it is not this Divine presence that said to the Israelites, "See now that I am He," etc. For the Holy One, who said, "See now that I am He," refers to the ancient man who is the first ascent of all the aspects, and he does not require permission from anyone. And the Holy One, who said, "Let there be light," "Let there be a firmament," "Let the waters gather," etc., is the Father (Abba). And the one who said, "Let us make man in our image" is the Mother (Imma), who said to the Father, "Let us make man."

But the Holy One, blessed be He, did not agree that He is the Father in His creation. The Mother said to Him, "Why do you care? If he sins against me, let him sin, it is not for you. As it is stated, 'A foolish son is a grief to his mother and bitterness to her who bore him.'"

And thus, man was created without the Father's consent, as explained in Shvivei Noga. If the Father had agreed to his creation, He would not have expelled him when he sinned. But surely the Father did not agree to this, as it is stated in the Zohar, "He did not consult the Matrona (Imma)," etc. Therefore, he was expelled from the Garden of Eden, and He expelled him along with Him.

22) The Israelite man will indeed be greatly alarmed by the words of this philosopher who speaks such things, interchanging the various gods mentioned here, and dividing the ten utterances by which the world was created into different gods, one from another! In Sanhedrin, in the first chapter of monetary laws, we learn, "Therefore, man was created as an individual," etc., so that the heretics will not say there are many authorities in heaven, etc. Rashi explains that each one created his own [part], accordingly.

And in the Beraita, the Sages teach, "Adam was created as an individual because of the heretics who would claim there are many authorities in heaven." Furthermore, Rav Yehuda said in the name of Rav, "When the Holy One, blessed be He, sought to create man, He took counsel with a group of ministering angels and said to them, 'Let us make man in our image.' They said to Him, 'Master of the Universe, what are his deeds?'

He replied to them, 'His deeds will be such and such.' They said to Him, 'Master of the Universe, what is man that You should remember him?' He extended His little finger and burned them, and so it is written in a second verse." The third group said before Him, the Holy One, blessed be He: "The earlier ones who said before You, what did they accomplish?

The whole world is Yours; everything You wish to do in Your world, do. Once it came to the generation of the Flood and the generation of the Tower of Babel, they said before the Holy One, blessed be He, 'Wasn't it good what the earlier ones said before You?' He said to them, 'I am enduring until old age, and until gray hair, I will bear it.' See the commentary of Matersdorf (Matirasa) and see later in section 25."

23) Furthermore, we have another version stated there: Rabbi Yochanan said, "Wherever the heretics have made their claims, their response is in their favor: 'Let us make man in our image, after our likeness.' And God created man in His own image. 'Come, let us go down and confuse their language there.' And the Lord descended to see the city, etc." Rashi explains, "Wherever the heretics bring proof to support their claims of plurality of gods, their response is on their side: 'in our image'—there, in that context, it is explicitly stated in the Torah that God is one.

As the Sefer Mitzvot Gadol (Smag) from Rabbi Saadia Gaon cites, it will be brought further in section 61." And in the Zohar, which I mentioned earlier, it says, "Let us make man" - definitely referring to two entities, as explained that the mother said to the father, "Let us make man." And she did so according to her will and created man without his consent, as I previously mentioned in the name of Shvivi Negah.

But is this not the belief of the heretics who bring proof to support their claim that there are many gods and each one acts according to their will?

25) According to the words of the Zohar and Mikdash Melech, the reason the seventy-two elders changed the wording for King Ptolemy when they translated the Torah for him is as we learn in Chapter 1 of Megillah. There is a story about King Ptolemy who gathered seventy-two elders and seated them in seventy-two separate chambers, without revealing to them the reason for their gathering. He then visited each one of them individually and said to them, "Write for me the Torah of your master Moses."

And the Holy One, blessed be He, placed a plan in the heart of each and every one of them, and their minds agreed upon one understanding. They wrote for him, "God created in the beginning the heavens and the earth." And Rashi explained that they did not write the name "Yahweh" in the beginning, as there are two authorities, one creating the other. Likewise, they wrote, "Let us make man in our image, according to our likeness."

And the esteemed Rabbi from the school of the Rosh (Rabbi Asher) also explained, following Rashi's interpretation, that they did not say there are two authorities, and this way, it does not contradict what was said in Sanhedrin: "Whenever the heretics denied [God], their response was by their side." "Let us make man," "and God created," "come, let us go down," "and the Lord descended," and they were written from the beginning in plural form, as Rabbi Yochanan said: The Holy One, blessed be He, does not do anything until He consults with the heavenly assembly and so on.

And its meaning is as Rashi explained in the Torah, that it is an attribute of humility, that the greater should consult with the lesser. This is in accordance with Midrash Bereishit Rabbah and so on.

And refer to "The Guide for the Perplexed" in Chapter 6, where it presents two versions. One version states that the Holy One, blessed be He, does not do anything until He looks into the supreme intellect and derives existence from it, similar to the saying of Plato that the Divine Being contemplates the world of intelligibles and brings forth reality from it. The second version is that they said in another place that the Holy One, blessed be He, does not do anything until He is crowned in the supreme Kingship.

"Pemiliya" is a term from the Greek language. In Bereishit Rabbah and in Midrash Kohelet, it is stated: "That which has already been done." It is not said "He made it," but rather "He did it." It is metaphorical to say that He and His court deliberated over each and every limb within you and then placed it in its proper position, as it is written: "He has made you and established you" (Deuteronomy 32:6).

In Bereishit Rabbah, it is also said that in every place where it is written "the Lord" and "His court," it does not mean that the Almighty consults with others, seeks advice, or contemplates, nor does it imply that He requires assistance from the knowledge of others. How can the Creator benefit from what He has created? Rather, the intention is to teach us that even the various components of existence, including the organs of living beings, were created according to the purpose that was determined by Him.

All of this occurs through the intermediaries of angels, as all the forces are angels. How greatly damaging is the arrogance of foolishness, and how greatly harmful it is when they claim to be wise individuals of Israel, and so on. See there for further elaboration.

Your question addresses how our Sages (may their memory be blessed) distanced themselves from attributing to the Almighty that He needs His creations and relies on them, or attributing to the angels any role in creation. Rather, everything is dependent on the Almighty Himself, unlike what the philosopher who authored the Zohar did, calling Him "Father-Creator," or referring to the mother as the skilled craftsman fulfilling the will of the master of the house.

As explained earlier, the attribution of creation should not be solely attributed to the first cause as the father, or in the sense that the Creator was weak and relied on them for creation. According to your words that the Kabbalists received it as such from Moses, their teacher (may his memory be blessed), they should have copied the Scriptures as they are and explained to him that "In the beginning, which is understanding, the father created God."

Similarly, they should have clarified to him the meaning that "Let us make man" refers to two entities. Why did they needlessly corrupt the Scriptures and consider their words as advice without the knowledge of Torah, which is the Halacha handed down to Moses at Sinai? It would have been appropriate for them to leave the Scriptures as they are and explain to him the meaning of the verses in their form, which is the Halacha according to your words.

And their words would have been correct and accepted by him according to his understanding of the belief in the One God. They should have also explained to him that "In the beginning" means that the Father, who is also God, said, "Let there be light," "Let there be an expanse," and "Let the waters be gathered." They should have also explained to him the meaning of "the heavens and the earth." The names are divine attributes, as the philosopher explained in the Zohar that they are small and feminine.

However, our Sages distanced themselves from these opinions to the extreme, as we find in the statement in Chagigah (Chapter Ein Dorshin), where Rabbi Yishmael asked Rabbi Akiva while they were walking on the road. Rabbi Yishmael said to him, "You served Nahum Ish Gamzu for twenty-two years, and he used to interpret every occurrence in the Torah. What did he interpret regarding the heavens and the earth?"

Rabbi Akiva replied to him, "If it had been written 'the heavens and the earth,' I would have said that they are the names of the Holy One, blessed be He. But now it is written 'the heavens and the earth.'" "Heavens, heavens in the true sense; earth, earth in the true sense." And in Bereshit Rabbah, the matter is further clarified.

Rabbi Yishmael asked Rabbi Akiva and said to him, "Since you served Nahum Ish Gamzu for twenty-two years, prepare and count: few, small, numerous, and complete. What is the interpretation of what is written here?" Rabbi Akiva said to him, "If it had been written 'In the beginning God created the heavens and the earth,' we would say that the heavens and the earth are divine attributes. Therefore, see the commentary of Maharsha and Etz Yosef and understand that this is indeed the opinion of the Zohar, for the heavens and the earth mentioned here are small and feminine, which is according to their opinion, 'the Lord our God,' as will be explained later.

26) In the Zohar, in Parashat Bereshit, page 34a, it is written: "The Lord is King, the Lord is King, the Lord shall reign forever and ever, the Lord shall reign above." The Lord is King: in the middle. The Lord shall reign below accordingly. The explanation of the Holy Temple is that "King" refers to the divine intentions.

The Lord is King is the long countenance. The Lord is King, the Father and Mother. The Lord shall reign, small and feminine accordingly. And in Parashat Beshalach, page 64a, regarding the verse "Is the Lord in our midst or not," if there is no difficulty in the Zohar, are the Israelites foolish, etc.? Rather, they wanted to understand the distinction between the Ancient Concealed One, called "Ain," and the Small Countenance, called "Havayah" (the name of God).

And because it is not written "Is the Lord in our midst or not," except as it is written "If you follow my teachings or not," the Israelites said: If this question is asked in one context, and if that question is asked in another context. And concerning this, immediately Amalek came, and the Maharal of Prague explained that the intention of the Zohar is that our ancestors sought to know who is their leader and performs all these miracles for them, whether it is the Holy One, called "Za" (Zeir Anpin) and "Havayah" (the name of God), or it is the Ancient One.

They conducted this investigation in order to serve Him in the appropriate manner, whether as Zeir Anpin in a different manner, or as the Ancient One in a different manner, because there is a distinction between one form of worship and another, and between one intention and another. They were uncertain about this until they heard the words, "I am the Lord your God," and then they knew that He is Zeir Anpin, as mentioned above.

In the tractate Menachot, in the chapter "Harei Alai Asaron," it is taught in a Baraita: Rabbi Shimon ben Azzai said, "Come and see what is written in the portion of the sacrifices. It does not say in them 'to El' or 'to Elohim,' but rather 'to Hashem' (the Lord). This is to prevent the litigant from having an opening to argue, and Rashi explains that it is to say that they are authorities." And this matter proves that the one who is referred to as Hashem (the Lord) commanded to offer him a meal offering (mincha), and the one who is referred to as Hashem (the Lord) commanded to offer him bulls and rams, as mentioned above.

You have learned that according to the author of the Zohar, the divine entities are divided. Our ancestors (according to his words) sought to know through their investigation which deity was leading them: whether it was Atik (the Ancient One) whose worship is in a different manner, or Zeir Anpin (the Lesser Countenance) whose worship is different. They did not have a clear understanding of this uncertainty until the giving of the Torah, when they (according to his approach) knew that it was Zeir Anpin.

This is clarified as stated by Maimonides in Chapter 3 of Hilchot Avodat Kochavim (Laws of Idolatry), and it is also mentioned in the words of our Sages. Many idolaters established various forms of worship for each specific image. However, we, as believers in monotheism, affirm that there is nothing comparable to the One in all other entities. There is no room for such matters, as our Sages have stated in Tractate Menachot.

From all the statements in the Zohar and its commentaries mentioned above, it is evident that they ascribe these titles to each of the countenances in the divine emanations of Atzilut, such as Havayah, Adonut, Elohim, and the Holy One, Blessed be He. However, they chose to worship the last countenance, which is Ze'eir Anpin. And they said that the Infinite One, with all the emanated countenances deriving from Him, is not involved in any service or invocation, and that one who prays to them is not generally answered in their exaltedness.

Even more so, the countenances in the higher worlds, which are above the world of Atzilut, have no connection to any service in most cases, and only with Ze'eir Anpin alone is there a connection to service, prayer, and calling upon Him in times of distress. For He is with them as the intermediary that connects all the forces above and below, as He was elevated by Abba and Ima and entrusted with dominion over all creatures.

They were commanded to serve and bless Him, and according to their understanding, He is the Lord our God. And it is explained in the Zohar, Parshat Balak, page 191b, with the commentary of "Mikdash Melech" on the verse "He does not withhold blessing from His nation" (Numbers 23:20). And the secret of the word "Bereiza" is written in the secret of the supernal word, His Name and the Name of His son, "Ki Teda" (meaning "that you may know").

That Name is the knowledge of the Lord of Hosts (meaning "Abba"), and the Name of His son is Israel (meaning "Ze'eir Anpin"), as it is written, "Israel is My firstborn" (Exodus 4:22), and this Israel is the key to all the gates of faith. And it is concealed, and He said, "The Lord said to me, 'You are My son'" (Psalm 2:7), which means that Abba, who is called the Lord of Hosts, entrusted it to me, my son.

And this is certainly the case. Indeed, Abba and Imma crowned him and blessed him with many blessings. And it is said, "And they appointed for him guards with swords, lest he become angry." They appointed guards for this son, as if to say, "We rule and give him authority over every chamber, so that he may merit compassion and mercy."

All the blessings from above and below rise and adorn that son. And why do they withhold blessings from this son? It is because they first spread out their sins before the Holy King (some say, before the Holy Mother) in order to be cleansed. That is the understanding.

Indeed, it is clear that the Zohar refers to Abba as "the Lord of Hosts," and it refers to Zeir Anpin as the "Son of Abba and Imma." The name YHVH is also used in several places in the Zohar to refer to Zeir Anpin. Abba and Imma have bestowed upon him power and dominion over all creation and commanded to serve him. Our blessings and prayers specifically ascend to him to become a crown for Zeir Anpin, not for Abba and Imma, not for Arich Anpin, not for Atik, not for Adam Kadmon, who is called the "Sacrifice of all sacrifices" (as mentioned above), and not even for Adam Kadmon, for all the higher worlds beyond the world of Atzilut are encompassed within him (Mikdash Melech Genesis 115).

And certainly, they do not reach the Infinite, who is distant and transcendent above all. Regarding him (Zeir Anpin), it is said that no worship, prayer, or blessing is directed towards him. Rather, only Zeir Anpin is relevant and dependent on the providence over the lower realms and their actions, not on the higher divinities. He alone, as Zeir Anpin, rewards the righteous and punishes the wicked.

However, all the higher faces, together with the Infinite, who is above all, do not oversee or assign tasks in the affairs of the lower realms, whether for good or for evil. Their hands are short and unable to redeem, and they lack the power to rescue those who call upon them in times of distress. God forbid, the heavens and the earth are abandoned by the Infinite, and they are entrusted to the hands of a short-tempered being, namely Zeir Anpin.

He (Zeir Anpin) is a creation and not a creator, as will be further explained later from the words of the Zohar and the Kabbalists. Our sages, may their memory be blessed, interpreted the verse "Who has ascended to heaven and come down?" in a beautiful manner. It is brought in Yalkut Mishlei (remaz 522) and in Midrash Hagadol (beginning of Parshat Shemot) that "Who has ascended to heaven?" refers to the Holy One, blessed be He, who ascended with a shout, and "and come down" - the Lord descended on Mount Sinai.

"Who has gathered the wind in His fists? Who has wrapped up the waters in a garment? Who has established all the ends of the earth? What is His name?" (Proverbs 30:4).

His name is the Rock, His name is the Almighty, His name is the Lord of Hosts. And what is His name? "Bnei Bechori Yisrael" (My firstborn son is Israel). The matter is straightforward, as it refers to Israel who are called children of the Most High, because through Israel, the divinity of the Almighty is revealed in the world.

It does not mean that there is a name for Zeir Anpin referred to as "son" in the Zohar, as understood by the philosophers. And now we have completed the matter that we began.

27) 27) This is the understanding of the Zohar and the subsequent Kabbalistic teachings that all our service and prayers are specifically directed to Zeir Anpin (the Lesser Countenance). As it is stated in the Zohar, "Look, fear the Lord your God" (Deuteronomy 10:12). It is written not as "elohaykha" (your God) but as "et Hashem elohaykha" (the Lord your God). What is the meaning of "et," which precedes the word "Hashem"?

It is explained in the Galyon Malkhut (an exposition of the Zohar) with the interpretation "et Hashem elohaykha" means "Fear the 'et' of the Holy One, blessed be He." Because from there, "Bar Nash" (the Son) needs to fear before his Master, for He is in the house of judgment. And that service, which is of a higher degree, sustains the lower degree and is not revealed to the worlds. "Et" and "v'et" are connected and are not separated.

What is "v'et"? It is the sign of the Holy Covenant, an eternal sign, for that quality does not descend, and it does not reveal itself but rather ascends. But that quality ascends on high. Therefore, "v'et" signifies service (meaning the service is to Zeir Anpin, as it is stated: "And serve Him, and cleave to Him" (Deuteronomy 13:5)).

Refer to the Sefer Hamitzvot (Book of Commandments) in the prayer of Elijah the Prophet, which is explained at length. This is the language of the Zohar, according to the commentary of the Rashba (Rabbi Shlomo ben Aderet) in Galyon. The intention of the Zohar is to interpret why it is not written, "Fear the Lord your God and serve Him," but rather it is written "et" (the word "et" adds emphasis). This is to include and amplify the attribute of Malchut (Kingship), which is the female aspect of Zeir Anpin, in the aspect of fear.

And from what is written "v'et oto ta'avod" (and you shall serve Him), it minimizes it from the service, specifically "v'et oto ta'avod" (and you shall serve Him), and not "oto ta'avod" (Him you shall serve). This means that it amplifies the aspect of fear and minimizes it from the service, because the service is specifically to Zeir Anpin.

28) From here it can be proven that it is not a direct tradition from our teacher Moses, as you have assumed. For if it were a direct tradition from Moses, why did Shimon HaAmsoni or Nehemiah HaAmsoni explain all the "et" occurrences in the Torah when he reached "et Hashem Elohecha tira" (you shall fear the Lord your God), as mentioned in the Gemara in tractate Pesachim? It is taught that Shimon HaAmsoni, or some say Nehemiah HaAmsoni, used to interpret all the "et" occurrences in the Torah.

But when he reached "et Hashem Elohecha tira," he stopped and his students asked him, "Rabbi, what is the explanation for all the occurrences of 'et'?" He said to them, "Just as I received reward for the interpretation, so I receive reward for refraining from interpreting. Until Rabbi Akiva came and interpreted 'et Hashem Elohecha tira' to include the Torah scholars." And Rashi explained that once he reached "et Hashem Elohecha tira," he said, "How can I increase His fear?

I have explained them all and retracted from all the additional interpretations." Until Rabbi Akiva came and interpreted it to include the Torah scholars, that their fear of their teacher should be like the fear of Heaven. This is the language of the Talmud and Rashi. And if, according to your words, it is a halacha given to Moses at Sinai, what prompted Shimon HaAmsoni to interpret it?

Didn't he know to include the wife of Zer Anpin (the divine emanation representing God) as "Hashem Eloheinu" based on their words? And just as our sages expounded in Ketubot, it is taught: "Honor your father and your mother." 'Your father' refers to your father's wife, and 'your mother' refers to your mother's husband, and the extra vav (and) is to include your older brother.

And even concerning Rabbi Akiva, who was the teacher of Rabbi Shimon Bar Yochai (Rashbi) and also surpassed the other four sages who entered the mystical realm (pardes) and reached the place of the pure marble stones, entering and leaving in peace— it is truly astonishing why he included the sages, who are flesh and blood, in the category of fearing God, equating their reverence with the reverence for Heaven. Moreover, Rabbi Akiva himself established in the Mishnah, in Pirkei Avot (Ethics of the Fathers), Chapter 4, in the name of Rabbi Elazar: Shouldn't he have included the wife of Zer Anpin as "Hashem Eloheinu" based on their words? Or perhaps he should have included the fathers of Zer Anpin, who are considered the father and mother?

29) In the book "HaB'rit," Part 1, in Chapter 20, the author of "Ma'amar Kuf" writes in the book "Yashar Levav" that the name of the Holy One, blessed be He, is customary on our lips. And when we pronounce the name "Yod-Hey-Vav-Hey" (YHVH), it refers to the countenance of Zer Anpin, who is the Holy One, blessed be He, and whose hidden soul is concealed within him through the inner countenances. He is the very first cause, and it is Him whom we worship in His service.

The general principle, as understood by all the Kabbalists, is that the primary cause, which is referred to by them as "Ein Sof" (the Infinite), is the one who created all existence out of nothingness. He encompasses that entire existence from the outside, and in His chosen aspect, which is the selected aspect among the primordial ancestors, known as Zer Anpin, the concealed dwelling place [14] hidden from the chamber like the soul within the body and enlivening it.

Therefore, this chosen one, Zer Anpin, rules over all creatures, guides them, sustains them, and provides for them. He is our God, and we are with Him because our souls are His portion. He is the one praised in all the praises mentioned in our holy Torah, which He bequeathed to us, and through it, He revealed all the hidden things to us, and so forth. Further evidence from the Zohar and the Tikkunim emphasizes that the service is directed towards Zer Anpin, who is the intermediary that connects everything together.

Furthermore, it is written in the name of the Arizal (Rabbi Isaac Luria) in "Likutei Tanach" regarding the verse "Trust in the Lord forever, for in Yah the Lord is an everlasting rock" (Isaiah 26:4). It is understood that when a person directs their intention solely towards Zer Anpin, it is sufficient, for within that name, Arich Anpin (the Long Face) and Abba (Father) and Ima (Mother) are encompassed, one within the other within Zer Anpin, and so forth.

Also, in the book "Etz Chaim" by Rabbi Chaim Vital, in Sha'ar HaKlalim, Chapter 11, it is written that Moses said to the Israelites upon their entry into the land: "And you who cleave to the Lord your God, you are all alive today." For the Lord your God is Zer Anpin and its female counterpart. And the Israelites who entered the land were... (the text continues, please refer to the source for further details).

Additionally, in the book "HaKavanot" on the customs of the Arizal, it is written that when you utter the name of the Tetragrammaton (YHVH), you should direct your intention toward Zer Anpin and intend with it, "Yod-Hey-Vav, Zer Anpin, and Hey, the final Hey, which represents Malchut (the Kingdom)." You should intend to form the complete name of Adonai in a certain manner, and so on (further details can be found in the source).

Similarly, in the book "Machberet HaKodesh" in the Musaf prayer for Shabbat, it is mentioned that numerous angels from the higher realms give a crown to Zer Anpin, who is the Lord our God. See there, page 40a. Additionally, in the "Mikdash Melech" commentary on the 12th gate of King David, it is explained that the name "Eloha Rabba" is not attributed to Eloha d'Rabba (the Great God), but rather to Zer Anpin, and in wisdom, it is called "Chacham" (wise), and so on.

And one who directs their intention towards the Infinite One due to His exaltedness, as He has no name or point that can define Him, their prayer is not considered a prayer. Rather, one should direct their intention toward Him as He is clothed in His attributes, and so on. Please refer to section 100 and the "Nachalat Yosef" for further details.

His heart trembles greatly as he hears about the intricate system of the Divine realms, which has been expounded and expanded among the Jewish people since the beginning of the sixth millennium, starting with a few authors. From generation to generation, from the time of the Geonim, this belief has grown significantly, surpassing the belief in one cause over another, and recognizing that with the will of one of the causes, a creation comes into being and receives authority from the cause above it.

This is elucidated explicitly in the Zohar (Genesis 22) that each level receives authority from the level above it: Malchut from Zeir Anpin, Zeir Anpin from Imma, Imma from Abba, Abba from Arich, Arich from Atik, and Atik from Adam Kadmon. For he is the head of the countenances of the Emanation, and he alone said, "See now that I, I am He, and there is no God with Me," as he does not need to receive authority from Adam Kadmon, who is above him.

And in every act of creation, the King, the Creator, was Abba. He is called "the Supernal King" in the Zohar, and Imma is called "Craftsman." At the time of the creation of the first man, Abba did not desire to create him, knowing that he would sin. Imma, the Craftsman, persuaded him, saying, "Since his sin depends on me, it doesn't matter to you." This is elucidated there, and in the Holy Temple as well.

31) This matter is indeed very difficult. Why does Adam Kadmon not need to receive authority from Adam Kadmon who is above him, nor from A"S who is higher than him? I have already mentioned earlier the language of the Book of the Covenant from the words of Yeshurun Levav, who said that the familiar name of the Holy One, blessed be He, that is uttered in our mouths, is a reference to Zeir Anpin. The same applies to the name YHVH, as mentioned in Metzaref HaEmunah.

However, I did not quote his words since you profane it and consider it heretical due to your lack of understanding. Surely, you have erred in this matter, as I have written before, for this is the belief of all the Kabbalists. In Bereishit Rabbah, Parasha 12, and also in Midrash Rabbah, hints 18, it is mentioned: "And for everything that exists, there are generations of the heavens and the earth, as it is said, 'These are the generations of the heavens and the earth when they were created' (Genesis 2:4).

Mountains have their generations, as it is said, 'Before the mountains were born' (Psalm 90:2). Rain has its generations, as it is said, 'Is there any father to the rain?' (Job 38:28). Dew has its generations, as it is said, 'Or who has begotten the drops of dew?' (Job 38:28). Rabbi Shimon ben Lakish said: These are the legs of the dew.

It was taught: Anyone who has generations dies and is renewed, while I create, and anyone who does not have generations neither dies nor is renewed." And the one who creates but is not created—Rabbi Azariah said in the name of Rabbi—this applies to the higher realm. And this is a true and clear principle. The explanation of Rabbi Etz Yosef is that death and renewal are two separate things.

Death signifies loss, while renewal signifies rejuvenation while still existing. For everything that exists is constantly lacking and diminishing in its nature, were it not for the fact that the Almighty renews it every day with His goodness, following the pattern of the work of Creation. And anyone who does not have generations means that even though there is nothing but the Almighty, He is saying that through all those who study, He carries everything.

This is similar to the explanation of Rabbi Azariah in the name of Rabbi regarding the higher realm. And from the outset, you have learned that since the mentioned entities in the words of the Zohar and the Kabbalists have generations, transitions, and sustenance, it is false and inconceivable to attribute the title of "Creator" solely to the one mentioned among all the entities. Alternatively, it can be interpreted that one who has generations means that there is a cause for their existence, making their existence possible.

And every possible existence entails potential loss, but our blessed God has no other preceding cause, and He alone is the sole cause for all creation. As the esteemed Maimonides (Rambam) stated in his work "Hilchot Yesodei HaTorah" and its commentary, and as our predecessors wrote regarding what Rabbi Y. wrote in his fourth principle, that we believe that this One is indeed the Primordial Being, and everything besides Him is not primordial, etc. The Rabbis, Rabbi Hatur and Rabbi Zachariah the physician, may their souls rest in peace, wrote that the Primordial Being is the one without a beginning, and the created beings are those He brought into existence and brought forth.

Blessed is the Divine Being who is the absolute First. And this interpretation aligns with the explanation of the Midrash Rabba regarding mountains, rain, and dew. And certainly, it is false to attribute any of the faces (manifestations) as God or Creator, since each one has a different cause that preceded it. In the Mishnat Chassidim, in the tractate Lail Pesach, Chapter 7, Mishnah 23, in the commentary of Hagadat Lail Pesach, it is stated that "And God took us out," which refers to the expressions "Father" and "Mother," etc., and if the Almighty did not redeem them, as the Primordial Being prolonged the lives of our ancestors who were Father and Mother in Egypt, etc. In the tractate Nedarim, Chapter 20, it is stated that the Kabbalists refer to the Almighty as the Primordial Being.

Therefore, each of the faces is called "The Lord of Hosts," "YHVH," "Adonai," "The Holy One, Blessed be He," and other names and epithets unique to the Divine. When you examine their writings carefully, especially if you study their books with understanding, you will see this. And they also call (referring) to the Almighty as "Father" and "Our Father" who redeemed us from Egypt through the Primordial Being (Arich Anpin) from the hand of Pharaoh (who is the Other Side called "Eloah Achad").

This was concealed by the Primordial Being (Arich Anpin) from Pharaoh, and this continued according to their misconception, as they believe in the existence of a singular deity (Eloah Achad), contrary to the words of our Sages (Razal). They also believed that the other imagined gods ruled over the holy gods, who are the Father, Mother, Ze'ir Anpin, and Nukva, and the Primordial Being (Arich Anpin) redeemed them from them.

The refutation of these ideas held by later Kabbalists, who were influenced by the ideas of the author of the Zohar, can be clarified by what our Sages (Razal) said (Shabbat 88a): Rabbi Akiva said, "When Moses ascended to receive the Torah, the ministering angels said before the Holy One, blessed be He, 'What is a human being doing among us?'" He replied to them, "To receive the Torah, come and see," until the Holy One, blessed be He, said to Moses, "Reply to them."

Moses feared and said, "What if they burn me with the breath of their mouths?" He said to him, "Grasp onto the throne of My glory and respond to them." And the Holy One, blessed be He, revealed the radiance of His Divine Presence upon him and said before Him, "Master of the Universe, what is written in the Torah that You are giving to them?" He said to them, "I am the Lord your God who brought you out of the land of Egypt."

He said to them, "Did you descend to Egypt? Were you enslaved to Pharaoh? Why do you need the Torah?" According to the teachings of the new Kabbalists, if even the Father, Mother, Ze'ir Anpin, and Nukva were enslaved to Pharaoh (who is the Other Side), how much more so the angels?

It is also clarified there in the teachings of the Chassidim that Ze'ir Anpin suffered greatly in a great exile, like a fetus in its mother's womb! And their words contradict each other. For they said that Ze'ir Anpin gives the Torah, and it is he who said, "I am the Lord your God who brought you out of the land of Egypt." And here it is saying that the Holy One, blessed be He, who is Ze'ir Anpin, brought our ancestors, who are the Father, Mother, and Ze'ir Anpin, out of Egypt in distress and exile?

And do not be puzzled by what the Sages said that the Divine Presence was with them in their exile in Egypt. They were exiled to Babylon, and the Divine Presence was with them, as it is stated, "I am with him in distress" (Psalms 91:15). All of this is in accordance with the statement in Exodus 18:23: "For I do not desire the death of the wicked, but that the wicked turn from his way and live." Furthermore, it can be said that it is seemingly necessary to fulfill His promise to us even in exile.

Moreover, even when they are in the land of their enemies, they are not despised or completely destroyed, and so forth. The divine providence has clung to us in exile, so that our enemies do not annihilate us completely. And furthermore, it is known from the words of our Sages that there is no existence of any other deity in the world whatsoever. And the Torah only speaks according to the mindset of the people.

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

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

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

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

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

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

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

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

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

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

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

33) Any intelligent person who delves even slightly into the books of the Zohar and Kabbalistic teachings will know and recognize that the sefirot and the faces mentioned in their words preceded the creation of heaven and earth and all their hosts. This is apparent from the words of Rabbi Hayyim Vital in his book Etz Hayim, in the Gate of Principles and the Gate of Circles and Rectitude. It is further explained extensively in the Gate of Breaking the Vessels, Chapter 3, and elsewhere.

The order of the emanation of the kings is elucidated, starting from the first one, which is the attribute of "Da'at" (knowledge) that emerged first. When the vessel could no longer bear, as mentioned above, it broke and descended below into the world of Beri'ah. I mean to say that it descended to the place where the world of Beri'ah was destined to exist afterward, for at that time the world of Beri'ah had not yet been created, and this vessel fell in the place where the future emanation of Beri'ah would be, and so on.

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."

34) In section 4, Rabbi Chaim Vital, in his book Etz Chaim, ruled for himself to speak and expound upon matters that existed before and to clarify their main principles. He contemplated providing a reason why the world was created at this particular time and not earlier. He suggested that in ancient times, the Creator was engaged in creating higher worlds and did not complete them until the time of creating this physical world. The Creator did not find a suitable and available time to create this physical world because throughout the duration of the earlier time, He was preoccupied with the creation of the higher worlds. It was necessary to have a specific duration of time for the creation of the world, as mentioned elsewhere.

And the statement of Rabbi Chaim Vital contradicts what Rabbi Moshe ben Maimon (Maimonides) wrote in the Guide for the Perplexed, at the end of Chapter 15. Maimonides states that if one were to say metaphorically that the Creator created many worlds before this world in accordance with the numerical measure of the width of the upper sphere, chardeleth (mustard seed), and each world existed for countless years equivalent to the width of the upper sphere (chardeleth), it would imply that when He actualized their existence, they had no purpose like these worlds.

It would then mean that God created the world "yesterday." For when the initial existence followed non-existence (the negation of the previous state), there is no difference whether you say it was created hundreds of thousands of years ago or a very recent time. And from this, you will understand the deficiency in wisdom of Rabbi Chaim Vital, who attempted to be wise without wisdom. In the book "On to God" in the Holy of Holies, Chapter 21, Verse 4, according to his audacity to respond, he said: "If you are not satisfied with the answer of choice, I will give you another answer: Listen!

The Holy King, blessed be He, created the worlds." With this, you cannot question why He created them now and not earlier, because once He became a Creator, He created them all. According to his words, it turns out that the Creator, blessed be He, is not much greater than the first man, as He took only five days. And according to his words, how can he explain what the sages, may their memory be blessed, interpreted regarding the verse "And I was with him as a faithful witness"?

For according to his view, the Torah existed before the creation of the world by several generations, as he asserts that the Torah preceded the Creator's existence, may He be exalted, and may He protect us from such foreign thoughts. And the late Rabbi Yitzhak Tzahari, in the name of Rabbi Saadia Gaon, explains in the seventh matter of the Parashah of Bereshit to inform us that although the heavens appear great in their measure, as explained in the demonstration to the possessors of the wisdom of astronomy in heaven and on earth, do not think that they required a long time to be created.

Rather, I call them to stand together, and I mean by "Bereshit" in a short time within the times, without effort, toil, or exertion. Similarly, it says, "He does not faint or grow weary; His understanding is unsearchable," and so on. In Bereishit Rabbah, it is mentioned in Chapter 1 and 3, and in Midrash Bereshit Rabba Amz, and in Isaiah 42 and Psalms 136, the Sages asked when the angels were created.

Rabbi Yochanan said that they were created on the second day, as it is written, "When He established the heavens, I was there" (Proverbs 8:27), and it is written afterwards, "He makes His angels spirits." Rabbi Chanina said they were created on the fifth day, as it is written, "Let birds fly above the earth" (Genesis 1:20), and it is written, "And with twain he did fly." Rabbi Luliani, in the name of Rabbi Yitzhak, said that both Rabbi Yochanan and Rabbi Chanina agree that nothing was created on the first day.

They said this to prevent the possibility of saying that Michael stretched out the southern part of the firmament and Gabriel the northern part, and the Holy One, blessed be He, measured in the middle. Rather, "I, the Lord, am the Maker of all things, stretching out the heavens by Myself, and spreading out the earth all alone." (Isaiah 44:24) Who was with Me, it is written, who was My partner in the creation of the world.

Likewise, Rabbi Shlomo Yitzchaki (Rashi) said in Tractate Rosh Hashanah, Chapter 1, that the angels were not created until the second day, as stated by Rabbi Yochanan. And so writes the Semag (Sefer Mitzvot Gadol) in the introduction to his work, that when the Holy One, blessed be He, created the world, He created it on the first day, and the angels were created on the second day, as it is written, "When He established the heavens, I was there," and it is written afterwards, "He makes His angels spirits."

Thus, it supports the opinion of Rabbi Yochanan. In the Midrash Tehillim (Psalms), it is said, "And it was evening, and it was morning, one day." It was the first day of the eternal world, which had nothing in it except for Him. Therefore, it is said, "You are He, the Lord God alone."

However, it is different with You. For You are great and perform wonders in the governance of the world. When an earthly king is honored in a country, the nobles of that country are also honored with him because they bear his burden. But the Holy One, blessed be He, is not like that.

He alone created the world, He alone is honored in the world. He alone takes pride in His world. Rabbi Tanchuma said, "For You are great and perform wonders. Why? Because You alone are God. You alone, by Yourself, created the world."

35) And from this, my dear friend, the true essence of our pure and firmly established faith becomes clear, based on the teachings of our Sages, may their memory be blessed, who received the tradition from Moses, our teacher, peace be upon him. The Holy One, blessed be He, who is the ultimate cause, created everything on His own, without any assistance from any created being. This is contrary to the interpretation of the philosopher mentioned earlier in the Zohar that I brought above in Sections 20, 21, and 24, where he suggested that the many ascending levels that the Creator established assist one another, and each one derives authority from the higher level above it.

There is room for the judge to say that the Ancient One stretches out in the south, and the Long Face in the north, and the Father in the east, and the Mother in the west, and the Small One and His Consort in the corners, while the Primordial Adam, the greatest among them, measures in the middle. This contradicts what our Sages said about the governance of the world, that when an earthly king is honored, the nobles of the kingdom are honored with him because they bear his burden, and so on.

Similarly, the false prophet philosopher, the author of the Zohar, and other Kabbalists, in their misguided reverence for our Father, our King, have done the same. All the entities they have invented in their imaginations are honored alongside the Creator. The Primordial Adam, the greatest among them, is honored with the statement, "Behold now, for I, I am He, I am the true one, and I give life," and so on, without any other superior authority above him from which he derives permission.

The Father is honored with the statement, "Let there be light, and the waters shall gather," as mentioned above. The Mother is honored with the statement, "Let us make man." The Ancient One is honored with the statement, "The Lord, your work in the midst of the years, revive it." As for the Small One, he is honored with the statement, "I am the Lord your God who brought you out," and so on.

As stated in the book of Genesis (to be referenced in section 16) and by Rabbi Nachalat Yosef (page 61a-61b), the concept is mentioned that the kingdom is associated with the statement "These are the gods who struck Egypt," as the kingdom was inflicting punishment on them with the assistance of understanding, as Rabbi Nachalat Yosef explains.

See, my friend, how the Kabbalists criticize all the great philosophers with the severity befitting the King of Kings. They treat them as if they oppose the words of our sages, who said, "You alone are God," as mentioned earlier. May the Merciful One protect us from such foreign beliefs! I have seen that the Lord teaches the students in the portion of Jethro, where it is stated that the angels were created before the creation of heaven and earth.

He brings his words in the Ba'al Haturim's commentary on Numbers 8, and it seems that he wrote it that way. It is a reasonable assumption, and it supports the precision of the blessing "Blessed is He who spoke and the world came into being." And you have seen that his precision is even greater, as we do not originally have the version "Blessed is He who creates the beginning," as written by Maharitz in section Etz Chayim.

Even according to their version, it is not necessary to conclude that the angels were not called "beginning." According to the words of our sages in Bereishit Rabbah, it is more logical. Furthermore, their words are words of tradition, and we should not delve too much into the matters of Aggadah that do not have practical implications, for our goal here is to clarify the true essence of the Creator according to our holy Torah and the tradition of our sages and transmitters, in order to understand what Israel should do when reciting the Shema twice a day, "Hear, O Israel," and "The Lord, our God, helps me," and so on....

26) Yes, my reading friend, you already know the statement of our sages in Tractate Shabbat and Chagigah, Chapter 1, and in the tractate Eyn Dorshin. Rav Yehuda said in the name of Rav, "Remember that man for good, Chananiah ben Chizkiyah, for had he not hidden the book of Ezekiel, which contained statements contradicting the words of the Torah, what did he do? They would have suppressed it. But what did he do?

He brought up 300 jugs of oil and sat on top of them and expounded [the problematic verses]." And Rashi explained that it contradicted the words of the Torah regarding the prohibition for priests to eat carrion and torn animals, asking, "Should priests not eat it? But what about Israelites?" And similarly, "And you shall do the same for seven days."

Where is this sacrifice hinted at in the Torah? And he expounded as we expound in the tractate Menachot, because since the rite of bird-offering was permitted for priests, it was necessary to caution them about the striking of non-sacrificial fowl, which is carrion, and so on. We examine it from various angles, and what about the book of Ezekiel, which was already established as a true prophet, and he revived the dead in the valley of Dura, and his book is included among the holy books, and it is saved from being burned on Shabbat.

And despite all this, the sages sought to hide it because it appeared to contradict the words of the Torah in a negative prohibition. How much more so in the case of the Book of Zohar, where a contradiction to the written and oral Torah is apparent and evident, regarding the prohibition of idolatry, which carries the punishment of stoning and excision. It is tantamount to rejecting the entire Torah.

Not only that, but it also belittles the Mishnah and the Talmud, labeling them as "klippah" and "other rock," and so on, as will be explained in Section 67 and 68. It is absolutely forbidden to read it at all. Once his forgery became clear and was exposed to the wise and intelligent scholars, and it was evident that his statements regarding divinity contradicted the words of the Torah and the words of the Sages that were transmitted to us from our ancient scholars, the transmitters of tradition, and the geonim and the poskim who received from them.

Furthermore, we also find in Tractate Shabbat (fol. 30b) that Rav Yehudah, son of Rav Yehudah bar Shilat, said in the name of Rav: The sages sought to hide the Book of Ecclesiastes because its words contradict one another, and so on. In the beginning, in the Ethics of Rabbi Nathan, they would only read the Book of Proverbs. The Song of Songs and Ecclesiastes were hidden until the Men of the Great Assembly came and elucidated them and included them among the Writings.

Therefore, from this, we can deduce a fortiori reasoning. If regarding King Solomon, peace be upon him, it is stated: "And he was wiser than all men, and he built the Temple, and the Divine Presence dwelled in it, and the Lord appeared to him, as explained in the Scriptures," then we also say in Eruvin (fol. 21b) that when he established the laws of eruv and handwashing, a heavenly voice came forth and said, "My son, if your heart is wise, my heart too will rejoice."

And the sage says, "My son, be wise and gladden my heart, and I will be able to answer my detractors." And we also say there (Eruvin fol. 21b) that they instituted the use of parables, ear, and investigation. Rabbi Eliezer said, "Initially, the Torah was like a tightly rolled scroll without ears, until Solomon came and gave it ears!" Despite all this praise, the sages did not show him favor, and they sought to hide his books because certain things seemed contradictory until the Men of the Great Assembly elucidated them.

These are books whose words appear contradictory to one another, and they even contradict the words of the Torah and undermine its foundations. Additionally, it is not clear who authored them, nor is it known where those statements originated from. It was only later that foreign elements emerged among us, and they mistakenly attributed those words to Rabbi Shimon ben Yochai, the Tanna. There are reliable sources that prove that they falsely attributed them to Rabbi Shimon ben Yochai, to whom it is absolutely prohibited to attribute those words.