It’s like trying to grasp the trunk of a massive, ancient tree, its branches reaching so high you can barely see the top. It’s... well, it’s complicated.
I recently came across some writings – let’s just say they weren't exactly brimming with respect for some core Jewish beliefs. The author seemed to be taking issue with the way we understand divinity, and honestly, it felt like a bit of a slap in the face to the wisdom of our sages. Why should we be swayed by such disdain? It doesn’t touch us, but it does impact the legacy and wisdom of the wise sages of Israel, upon whom all of Israel relies, and it is through their merit that the world stands.
Specifically, they were questioning the Kisei Eliyahu, the Throne of Elijah, suggesting that it implied God's unity was somehow similar to… well, other things. But that’s a misunderstanding! The text itself clarifies that these "likenesses" are just ways for our limited human intellect to grasp at something beyond comprehension. These are holy lights that we can’t fully understand, presented in a way that our minds can begin to process. As it says on page 4b, these descriptions are analogies within the spheres and emanations of created beings. But the Divine itself? No likeness, no form, no way to truly capture it in thought.
Then came the challenge about how we relate to Zair Anpin. Now, Zair Anpin (the "Small Face" or "Short-Tempered One") is a complex Kabbalistic concept, often understood as a collective term for different aspects of the Divine, with a hidden soul concealed within them. The author seemed to think we were suggesting these aspects somehow serve Zair Anpin with divine power. But Rabbi Kesa explains it beautifully in Tractate Hagigah, page 25b.
It’s like… why waste time mocking things you can't even begin to understand? Instead, maybe focus on the incredible miracle of your own body. Think about speech, the very thing that makes us human. Why wasn't the power of speech granted to you from above your eyes? Rather, such is the decree of His wisdom. If you have fair advice, go to your Creator and consult with Him.
And then, the big one: the claim that Kabbalists contradict Maimonides (the Rambam)! The argument goes that Kabbalists describe things like divine power in ways that sound… physical. But as all accepted authorities respond and say, anyone who presents such views regarding the Sefirot (the divine emanations) like yours is a heretic and has no share in the God of Israel!
This brings up a really thorny question: If even things like the Divine Presence (Shekhinah) and the Glory of God (Kavod) are, as Maimonides suggests in The Guide for the Perplexed, created lights, then how could the Israelites prostrate themselves before something created? Did the prophets only receive prophecy from the created realm, not from the Creator Himself?
If we say the created being is attached to the Creator, then according to your understanding, it is a physical entity!
It's a mind-bender. It forces us to ask what we even mean when we talk about God. Are we talking about some distant, abstract concept? Or something intimately connected to the world, even if beyond our full grasp?
Ultimately, it circles back to the idea that we can't fully comprehend the Divine. As it says, "We do not comprehend Me, says the Lord." (Jeremiah 3:14) It's a humbling thought, isn't it? That the mystery is always bigger than our understanding. Maybe that's the point.
Once again, I have reviewed everything written in the esteemed book, like a majestic tree with numerous branches, towering as the height of cedars. After pardoning the delay, for the passage of time was relentless, and every delay was for the better. As I examine the writing, I notice a discrepancy in your mention of divinity in your thoughts, which contradicts our beliefs. And as for us, why should we be influenced by your disdain and disrespect? It does not reach us, but rather only reaches the wise sages of Israel, whose understanding surpasses yours. All of Israel relies on them, and it is through their merit that the world stands. It is not upon you to express words about them that are not in accordance with the law, with arrogance and baseless accusations. However, their judgment has already been clarified by the mouths of all scholars. And regarding what you wrote about the Kisei Eliyahu, that on page 3 it seems that His unity is similar to the unity of others. You are already going astray. Didn't the beginning of his words on page 20 clarify that all these likenesses are regarding holy lights that cannot be comprehended or perceived in any intellectual or conceptual manner? They are only presented in order for the intellect to be able to receive them and form an image. And on page 4b, he wrote that all the designations and descriptions are in the realm of analogy within the spheres and emanations of the holy beings that are created. However, regarding the divine itself, there is no likeness, form, or perception in thought whatsoever. And as for what you wrote about how we assume that the other countenances and aspects serve Zair Anpin with the divine power within it (blessed be He), Rabbi Kesa explained in Tractate Hagigah, page 25b, that we refer to Zair Anpin as a collective term for all the countenances, with the hidden soul concealed within them. While you challenge the imaginations concerning the supernal beings, which you have no authority to contemplate, let alone mock, you should focus on your own physical body, which performs all the tasks, while the higher head above does nothing. Indeed, the power of speech, which is your glory over all living creatures, why wasn't it granted to you from above your eyes? Rather, such is the decree of His wisdom. And if you have fair advice, go to your Creator and consult with Him. And regarding what you wrote about the statements of the Kabbalists contradicting those of the Rambam and so on, where they stated that it is not a physical power, according to the words of the Kabbalists, it is a physical power. But don't all the accepted authorities here respond and say that anyone who presents such views regarding the Sefirot like yours is a heretic and has no share in the God of Israel? And as for what you called those subtle lights, it is only to appease the ear! We have to question what the Rambam wrote: "One should direct his heart towards the Divine Presence and pray." In the Guide for the Perplexed, it is taught that the Divine Presence is a created light. Furthermore, it is mentioned that the glory of God is also created. If that is the case, how were the Israelites able to exit their tents and prostrate themselves before the created? Moreover, it is stated that every form that the prophets saw and communicated with is a created light. If that is the case, then we do not have any prophecy from the Creator Himself, but rather all prophecy comes from the realm of the created. And if it is said that the created being is attached to the Creator, then according to your understanding, it is a physical entity! Your response should quickly emerge. We do not comprehend Me, says the Lord.
