חָזֵ֣ה הֲוֵ֗ית עַ֣ד דִּ֤י כָרְסָוָן֙ רְמִ֔יו וְעַתִּ֥יק יוֹמִ֖ין יְתִ֑ב לְבוּשֵׁ֣הּ ׀ כִּתְלַ֣ג חִוָּ֗ר וּשְׂעַ֤ר רֵאשֵׁהּ֙ כַּעֲמַ֣ר נְקֵ֔א כָּרְסְיֵהּ֙ שְׁבִיבִ֣ין דִּי־נ֔וּר גַּלְגִּלּ֖וֹהִי נ֥וּר דָּלִֽק׃
내가 보았는데 왕좌가 놓이고 옛적부터 항상 계신 이가 좌정하셨는데 그 옷은 희기가 눈 같고 그 머리털은 깨끗한 양의 털 같고 그 보좌는 불꽃이요 그 바퀴는 붙는 불이며
Ohr Ne'erav
The poor man thinks that God is an old man, as it is written, the ancient of days sits, that he has white hair because of His great age, as it is written, the hair of his head like pure wool; and [that] He sits on a marvelous throne of fire which gives off flashes, as it is written, His throne was fiery flames (Dan. 7:9). [He thinks that] His appearance is similar to fire, as it is written, For the Lord your God is a consuming fire (Deut. 4:24, 9:3). There are other, similar fantasies which the fool believes in his mind, so that he anthropomorphizes God and [thus] falls into one of the traps which destroy [one’s] faith. His fear [of God] increases only on account of his imagination.1Cf. Maimonides, Mishneh Torah, Hilkhot Yesodei ha-Torah 1:9; idem, Guide of the Perplexed 2.13 ff.
Zohar
Six thousand years are hanging on the original six, the seventh above them, which only itself has been strengthened. And all will be destroyed in twelve hours, as is written: "was waste (תהו) and empty (בהו) etc." [Bereshit 1:2]. He will posit for them thirteen with mercy [probably referring to the 13 attributes of mercy], and they are renewed in their original state, and all these six stand. Because it is written "created", and afterwards is written "was", because it "was" for sure. And in the end "waste and empty, and darkness" [Bereshit 1:2], "And only HaShem will be exalted on that day" [Isaiah 2:11].
Pardes Rimmonim
After we have been confirmed on the subject of the number of Sefirot, it is proper that we will explore if they are necessary from the side of philosophy or not. And to this we will say that they are necessary because of several reasons. The first one [is] since we are believing in [divine] providence, and even in individual providence, we are obliged to say that He is watching over [creation] from the side of the Sefirot, because the simple [=undivided] one, reason of all reasons and the cause of all causes, is removed from [any] change and from [any] attributes. It wants to say: wise, righteous, listening, and the rest of the attributes that the philosophers remove from Him. And similarly restrictions of the body and of corporeality, as for example “And HaShem descended…” [Genesis 11:5], and similarly “And the appearance of the glory of HaShem [was] as a consuming fire...” [Exodus 24:17], and similarly “and I saw HaShem sitting on a throne…” [Isaiah 6:1], and similarly “And the glory of HaShem filled the tabernacle” [Exodus 40:34], and similarly “and they saw the God of Israel and under his feet…” [Exodus 24:10], and similarly what is said in Daniel (7:9) “and the Ancient of Days sat, his garment white as snow”, and similarly the writings on the finger of God [Exodus 31:18], the ears of HaShem [Exodus 11:18], the hand of HaShem [Exodus 7:5], the eyes of HaShem [Exodus 15:5], as these subjects, which have entered into Scripture, are instructing about the boundary and about the corporeality, and similarly about the attributes. And this with the simple one, regarding the aspect of its essence and its simpleness, it is not possible to say such about this [one], except when we regard the aspect of its attributes, as will be explained in the Gate of the Essence and the Vessels [Gate IV] and in the Gate of the Denominations [Gate XXII], with help of God.