Le Deutéronome 4:39 Cabale : Da'at Tevunot, The Wars, Sha'arei Orah & Ohr Ne'erav

Said the Soul - My desire and will is to become settled regarding some items from among those about which it is said (Deuteronomy 4:39) "...and lay upon your heart that HaShem is the G-d...", behold they are among the essentials of our faith that every man must seek after knowing them, to the degree that he can grasp:ּ

3) In truth, your words have begun with foolishness and evil folly. How can I fill my heart with seeking and investigating, etc.? Why not? On the contrary, the opposite is logical (since it is said to serve this entity, which is created, it is appropriate to have a sincere heart. See Yosher Levav, page 3b, and strength to God). We have an absolute obligation upon us and upon every individual in Israel to know the Lord, who is the Creator and not created, and to serve Him, as it is written, "Know this day and take to your heart that the Lord is God" (Deuteronomy 4:39). And it is said, "Know the God of your fathers and serve Him" (1 Chronicles 28:9). The sages permitted discussing matters of Torah even in places like the bathroom and bathhouse, where it is generally prohibited to engage in Torah thoughts. However, they prohibited discussing matters of Torah in an inappropriate manner. As for your wonderment, how could they permit it? It is not surprising. And it is not preferable to follow the later Kabbalistic sects who deviated after the teachings of the philosopher, the author of the Zohar, who misled them regarding Rabbi Shimon Bar Yochai and his son Rabbi Elazar and their colleagues from the Great Sanhedrin who sat in the Chamber of Hewn Stone. Regarding them, the Scripture says, "If a matter arises that is too difficult for you to judge, etc., then you shall arise and go up to the place which the Lord your God chooses, etc., and you shall do according to the word that they tell you, etc." Despite all of this, the Torah states that if the Great Sanhedrin unintentionally errs in a ruling, and the people act according to their instructions, they are required to bring a sacrifice for their unintentional transgression. If their error involves idolatry, they are to bring a bull for a burnt offering and a goat for a sin offering from each tribe. And this is what is stated in Parashat Shelach: "But if the whole congregation of Israel sins unintentionally, and the matter is hidden from the eyes of the assembly..." (Numbers 15:26). And concerning other deliberate transgressions, if they err and it is hidden from them, they are to bring a bull for a sin offering from each tribe, as stated in Parashat Vayikra (Leviticus). However, if the entire congregation of Israel unintentionally sins and the matter is hidden from the eyes of the assembly... (Numbers 15:25).

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.