It's a desire that sometimes leads to conflict, as we see when examining certain debates within Kabbalah, the Jewish mystical tradition. In this particular instance, we're diving into a critique of some "new Kabbalists" who dared to explore areas that, according to some, should have remained untouched.
The core argument revolves around the limits of inquiry. As the Gemara (the rabbinic commentary on the Mishnah) in Chagigah puts it, "One may not inquire about matters from the early days." This isn’t just a suggestion, it’s a boundary. The text continues, questioning whether one can inquire about the creation itself. The answer? Only within certain "boundaries," only "from one end of the heavens to the other." Don’t go poking around above, below, in front, or behind – that's the warning.
Why the restriction? Well, the fear is that venturing too far into the unknown can lead to error, even heresy. It's like climbing a ladder with missing rungs – you might think you're ascending, but you could easily fall.
The text even brings up the story of Rabbi Elazar and Rabbi Yochanan and their discussion of Ma'aseh Merkavah (מַעֲשֵׂה מֶרְכָּבָה), the "Work of the Chariot" – a core concept in Jewish mysticism referring to Ezekiel's vision of God's throne-chariot. Rabbi Yochanan, despite his wisdom, hesitated to teach it, suggesting that even this relatively established area of mystical study had its limits. The Maharsha (Rabbi Shmuel Eliezer Eidels) even suggests that the "new Kabbalah" surpasses the Ma'aseh Merkavah in complexity and potential for misunderstanding, making it even more crucial to keep it concealed.
Now, what exactly is this Ma'aseh Merkavah? It’s a complex exploration of the divine realm, drawing heavily on the Book of Ezekiel. Think of it as a roadmap to understanding God's presence in the world, but a map that requires careful interpretation and a solid grounding in Jewish law and tradition.
The author of this critique is particularly concerned that these "new Kabbalists" have overstepped those boundaries, venturing into areas that are simply off-limits. They argue that these mystics have fallen into error, even to the point of "believing in multiple deities and acknowledging the existence of other gods," a direct violation of the core principle of Jewish monotheism. Strong words!
The text raises a crucial point: can the rules change? These "new Kabbalists" apparently believed that as the time of redemption approaches, previously forbidden knowledge would become permissible. But the author firmly rejects this idea, citing the Rambam (Maimonides), who states that the laws of the Oral Torah will never be nullified. This isn't just about preserving tradition; it's about maintaining a clear framework for understanding the divine.
The Zohar, a foundational text of Kabbalah, gets a mention here too. The author warns against misinterpreting the Zohar to justify breaking with established halacha (Jewish law). Just because a mystical text offers new perspectives doesn't mean it trumps centuries of rabbinic wisdom.
The text concludes with a powerful warning: revealing secrets that are meant to be hidden can lead to heresy and misunderstanding, especially among those who lack the necessary foundation. The author insists that even Rabbi Shimon Bar Yochai, traditionally considered the author of the Zohar, would never have transgressed these boundaries.
So, what are we to make of all this? It’s a reminder that the pursuit of knowledge, even spiritual knowledge, requires humility and respect for tradition. It’s a call for caution, urging us to approach the mysteries of the universe with reverence and a deep awareness of our own limitations. Are there some doors that are best left unopened? This text certainly suggests so. And maybe, just maybe, the true wisdom lies not in knowing everything, but in knowing what we shouldn’t know.
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."
