Naturally, with such a deep and complex field of study, disagreements and different interpretations will inevitably arise.
This brings us to a fascinating glimpse into a historical exchange – a written response to someone grappling with core Kabbalistic concepts. It's a peek behind the curtain, revealing not just the ideas themselves, but also the passionate debates they sparked.
The writer begins by addressing concerns about the Sefirot (divine emanations) and their relationships. The questioner seemed troubled by the idea of Zeir Anpin (the "Small Face," representing the son in the Kabbalistic tree) being both a son to Abba and Imma (Father and Mother) and a father himself, along with having a feminine counterpart called Nukva D'Zeir Anpin. The writer responds that all of this is "allegorical and symbolic," emphasizing that these are not literal relationships but rather ways of understanding the flow of divine energy.
Then the writer turns to a more serious concern: the questioner's apparent worry about idolatry. The questioner seems to have felt the need to assert that "there is no need to worship any particular form or face." The writer responds with some surprise, stating that this is a well-known principle among Kabbalists, rendering the warning unnecessary.
The writer then addresses the questioner's invocation of Maimonides (the Rambam), specifically his listing of five types of heretics. These include those who deny God's existence, believe in multiple gods, ascribe physical form to God, deny His uniqueness, worship intermediaries, claim to have found divine signs, or deny creation. The writer expresses concern that the questioner's own "doubt has already arisen," accusing them of taking the holy books "at face value" and relying too much on their own understanding, forgetting the adage "do not rely on your understanding."
But here's where it gets really interesting. The writer accuses the questioner of misrepresenting the views of prominent figures like the Ribash (Rabbi Isaac ben Sheshet) and the Chayei Adam. This is a serious charge! They are, the writer says, "two valid witnesses to testify against you that you are speaking lies." Ouch.
The Ribash, according to the writer, stated that Rabbi Peretz HaKohen (a priest) did not speak or consider those spheres (the Sefirot), and he even heard from Rabbi Shimshon of Kiyunon, who prayed "to remove from the hearts of the Kabbalists who pray sometimes to one sphere and sometimes to another sphere." The writer explains that those unfamiliar with Kabbalistic intentions might misunderstand the practice of directing prayers toward specific Sefirot during the Shemoneh Esrei (the Eighteen Benedictions), mistaking it for idolatry.This mocker asked the wise elder, Don Yosef Shushan, how Kabbalists could direct their intention to specific Sefirot in prayer. Don Yosef Shushan clarified that prayer is never directed to the Sefirot themselves. Instead, the intention is to "draw the divine influence to that specific Sefirah (a divine emanation) that pertains to the desired matter." For instance, during the blessing for the righteous, one should focus on Chesed (Kindness), the Sefirah associated with mercy.
Don Yosef Shushan emphasized that he only relies on wisdom received "from the mouth of an accepted sage." He acknowledged differing interpretations of the Kabbalah, even regarding the teachings of the Ramban (Rabbi Moshe ben Nachman), and stressed the importance of relying only on the words of a trusted authority in such matters.
What can we take away from all this? It seems that Kabbalah requires guidance. This exchange highlights the delicate balance between individual interpretation and reliance on tradition. It reminds us that grappling with complex spiritual concepts can be a messy, challenging process, one that often requires the guidance of a knowledgeable teacher. It's a call to approach these profound teachings with both intellectual curiosity and humility. Because, ultimately, the journey of understanding the divine is a lifelong pursuit.
And regarding what you wrote, that Z"A (Zeir Anpin) is a son to Abba and Imma, and he is a father to the subsequent offspring, and he has a feminine counterpart called Nukva D'Zeir Anpin, all of this is allegorical and symbolic in the context of the Sefirot. And regarding what you wrote, that there is no need to worship any particular form or face, this is known in the words of all the Kabbalists, and there is no need for your cautionary statement. And regarding what you wrote in the name of the Rambam (Maimonides) about the five types of heretics, who is the one who denies the existence of God, or claims that there are multiple gods, or that God has a physical form, or that He is not the sole and unique entity, or worships others in order to be an intermediary, or claims to have found signs, or denies that the world was created by the One and Only (God), may it never be. But it seems that doubt has already arisen in your heart, and you scrutinize the holy books, taking their words at face value and relying on your understanding. And you have forgotten what the wise of the wise has said, and do not rely on your understanding. And because you have already informed me that you understand, cease my doubts that I have sent to you and those that I am about to send. And what you wrote and understood is known to many great and wise scholars, both those who preceded and those who followed, God forbid that any wise person would deviate from it. And if there is anyone who deviates from it, he himself openly admits that he lacks knowledge in it. And what you wrote, like quoting the Ribash and Chayei Adam, is a falsehood; you are speaking falsely about them. And they are two valid witnesses to testify against you that you are speaking lies. The aforementioned Ribash (Rabbi Isaac ben Sheshet) briefly states that Rabbi Peretz HaKohen did not speak or consider those spheres. I also heard from his mouth that Rabbi Shimshon of Kiyunon used to say, "I pray for the knowledge of this matter, namely, to remove from the hearts of the Kabbalists who pray sometimes to one sphere and sometimes to another sphere." In the prayer of the 18 blessings (Shemoneh Esrei), they also have a specific intention for each and every one of them towards a known sphere. All of this is very foreign to those who are not initiated and do not possess their knowledge. And they think that it is a belief of falsehoods. And there was one who, among those who mock the initiates, would speak derogatorily about the Kabbalists, saying that the Nazarenes believe in the Trinity and the Kabbalists believe in the Ten Sefirot. And he asked the wise elder, Don Yosef Shushan, who was a sage in the Talmud. And he was knowledgeable in philosophy, and he was accepted, pious, great, and meticulous in observing the commandments. And he asked him, "How do you, the Kabbalists, direct your intention in one blessing to a specific Sefirah and in another blessing to a different Sefirah?" And furthermore, are there deities for the Sefirot? Should a person pray to them? They answered him, "Heaven forbid that prayer should be directed to the Sefirot themselves, but rather one's thoughts should be directed towards drawing the divine influence to that specific Sefirah that pertains to the desired matter. For example, in the blessing for the righteous, one should intend to the Sefirah called Chesed (Kindness), which is the attribute of mercy, and so on." And he brought a parable to illustrate this. He responded and said, "Behold, this is very good." And he said, "I do not confine myself to that wisdom which I have not received from the mouth of an accepted sage. And if I have seen some insights regarding the secrets of the Ramban (Rabbi Moshe ben Nachman), They uncover a handbreadth and cover a handbreadth. And he said that one wise person interpreted the Kabbalah differently than the Ramban. Therefore, he said that the words of that wise person should be considered only by himself. And he concluded his words by saying that in such matters, one should rely only on the words of an accepted sage.
