Chasidut su Ezechiele 1:7

In the Mishnah Torah, in the second chapter of Hilchot Yesodei HaTorah, the Rambam writes that there are ten different names of angels, corresponding to ten different levels of angels. His words are well suited to the view of the Zohar on this matter, (Bo, 43a), with the exception that he replaces Elim with Keruvim. A study of the Zohar in Parshat Pinchas (235a-b) will show that it is really the same thing. And in the Zohar Hadash (Bereshit, 6b), the enumeration of the order of angels is precisely as is found in the Rambam, mentioning Keruvim in the place of Elim. That which he wrote concerning the tenth and lowest level of angels called Ishim,¹²³Ish, in Hebrew, means man. who speak to the prophets for their stature is close to the status of man’s consciousness, is also the view of the Zohar (Lekh, 81a): (The Zohar is discussing how the new soul is drawn into the desire at the time of intercourse.) Through the desire, and together with the soul (nefesh) that is drawn there, another force is also drawn below. This force comes from the level of angels called Eeshim, and all enters from the drawing of the seed. The body of the newborn is built from them. This is the first and most primal level of soul, called nefesh. The Zohar Hadash (Bereshit, Midrash haNe’elam, 6b) enumerates the ten classes of angels from below to above. Here the Zohar Hadash also says that the lowest of the ten level is Eeshim. Rav Tordos haLevi, the author of the Otsar haKavod, argues against the Rambam on his treatment of the angels. However, he admits that the Rambam had true intentions in general, yet wonders how he could have said this.¹²⁴The author is saying that the Rambam was correct in putting Ishim last, which is the view of the Zohar Khadash, and that the Otsar haKavod did not know this. Also we find many other places in the Rambam that hint both in particular and in general that he possessed a true tradition of the mysteries of the Torah. In the tenth chapter of section two of the Guide, the Rambam makes reference to the special usage of the words brass (nehoshet) with regard to the angels; in Zecharia (6:1), “and the four chariots came out from between the two mountains, which mountains were mountains of brass.” And in Yehezkel (1:7), “burnished brass (nehoshet kalal).” There is no explanation of these phrases in pshat (the plain meaning). Here the Rambam is making an explicit reference to the treatment of this phrase in the Zohar (Teruma, 139a), “In the book of Shlomo HaMelech there are lofty secrets surrounding the brass altar. With the altar, we find it said, ‘make me an altar of earth.’ This secret is well and good. Yet brass is mentioned when other mountains rule, and she (malkhut) must nourish them. This is when she colors herself in the color of brass in order to sustain them, and she is called the mountains of brass.”¹²⁵See the Hadrat Melech of R. Shalom Buzaglo (1700-1780) for an extensive explanation of this passage in the Zohar according to the teachings of the Arizal. There are many other examples such as which attest to the Rambam’s knowledge of Kabbalah which I do not have time to add.¹²⁶The question of whether or not the Rambam was a recipient of the Kabbalistic tradition was not just a concern for Rav Gershon Henokh, but one that has concerned many scholars. The scholarship of Rav David Fink has revealed seven examples of laws taught in the Code of Maimonides the source of which can only be found in the Zohar, and these are they: Mishnah Torah, Hil. Mezzuzah, 5:4 (the Kesef Mishnah cites the source in the Zohar. See Sefer Bar Yochai Shaar 6 Mishnah 130 for other examples); Hil. Shechita 1:9 based on Zohar Chadash Bereshit, Hil. Shevuot 11:1 based on Zohar Raya Mehemna, Yitro 91b; Hil. Tefillah 7:17, based on Zohar Vayikra 200b; Hil. Succah 6:12, based on Zohar, Raya Mehemna Emor 140b; Hil. Matanot Evyonim, 7:13 based on Zohar Balak 200a.