Wyjścia 24:1 Kabała: Zohar, Reshit Chokhmah, The Wars & Sha'arei Orah

(Lev. 16:1) "And Hashem spoke to Moses after the death of the two sons of Aaron... and Hashem said to Moses". Rabbi Yehuda comments: Since the verse says, "And Hashem spoke to Moses," what need is there to repeat "and Hashem said to Moses, Speak to your brother Aaron...?" The first statement should have sufficed. We learn that it is written, "And Hashem (lit. 'He') called to Moses and (lit. 'Hashem') spoke to him" (Lev. 1:1) and also, "And He said to Moses, Come up to Hashem" (Shemot 24:1). It has already been established that the discourse here represents one level (Malchut). Afterwards, the words, "AND HASHEM SPOKE TO HIM" OR "COME UP TO HASHEM" represent another level (Ze'er Anpin). Here too in our text, "And Hashem spoke to Moses" represents one level (the level of judgment referred to as "speaking") and afterwards the verse, "And Hashem said to Moses, Speak to your brother Aaron" represents another level, (the quality of Mercy, which is "Saying") which reveals that they carry one equal scale and all are joined from one source.

And one should attempt to honor the creatures, in order that he be honored by the creatures, as we learned (Avot 4:1), "Who is honored, etc." And the reward of one who honors the elderly is very great; and he fulfills a positive commandment in the Torah, as it is stated (Leviticus 19:32), "You shall rise before an elder." And one of the things that Rabbi Yehudah ben Batirah commanded his students was to be careful about an elder who forgot his learning from causes beyond his control, and not to treat him disparagingly. As the master said, "The tablets and the broken tablets are resting in the ark." (See Berakhot 8b; Sanhedrin 96a). And we have found that the Holy One, blessed be He, gives honor to the elderly, as we learn in the Sifri (Sifri on Numbers 11:16): "And the Lord said to Moshe, 'Gather seventy men for Me [from the elders of Israel]'": Not in [only] one or two places does the the Holy One, blessed be He, accord honor to the elders, but in every place that you find elders, the Holy One blessed be He, accords them honor, as it is stated (Exodus 3:16), "Go and assemble the elders of Israel, etc."; and it is written (Exodus 24:1), "And to Moshe He said, 'Ascend to the Lord, etc.'" Rabbi Shimon ben Yochai says, "Whence do you derive that the Holy One, blessed be He, will also accord them honor in the time to come? As it is stated (Isaiah 24:23), 'And the moon will be shamed and the sun abashed, etc. and He will accord honor toward His elders.' It does not say, 'towards His angels,' or 'towards His prophets'; but rather, 'towards His elders!' Now does it not follow a fortiori: If He who spoke and brought the world into being accorded honor to the elders, how much more so should creatures of flesh and blood accord honor to the elders!"

And what you wrote, who is the leader of all these hidden worlds? The one who created them is the one who sustains them. And what you wrote, that the Z"A is the God of the lower realms. Didn't I write to you that it is only a tool for the actions of the Creator? And what you wrote, that some of them said that all of God's great deeds are included in a smaller category? Those who say so have already explained that their intention is referring to Metatron, whose name is like that of his Master, as it is stated in the Talmud: "And to Moses He said, 'Come up to the Lord'" (Exodus 24:1). Eli inquired, 'To me, He said, "Come up to the Lord"?' Rather, this refers to Metatron, whose name is like that of his Master, as mentioned in the Yalkut. And what you wrote about our true Rabbis' statement, which is brought in Menorat HaMa'or, that during the giving of the Torah, the Holy One, blessed be He, tore apart the seven heavens, etc. And in Midrash Rabbah, they said, "I am the Lord your God, I am the first and I am the last. I am the first, having no father, and I am the last, having no son. Besides me, there is no God; I have no sibling." Who claims to have a father or a mother or a sibling? Rather, you are spreading slander about the sages who affirm such statements. They have already explained their words, stating that all the appellations and descriptions are in the realm of the sefirot to accommodate human understanding. Please go and see what was written by Rabbi Yitzchak Gikatilla in the introduction to his book "Sha'arei Orah," as well as the divine Rabbi Menachem Recanati and Rabbi Yitzchak Chaim (may their souls rest in peace). In conclusion, wherever you see matters that are not appropriate to ascribe to the Creator, such as measurements of height and similar concepts, it is all said in reference to the sefirot. However, when you see expressions of praise and acknowledgment, it is all said in reference to the Creator Himself, both within and beyond the sefirot, as nothing can limit Him. Therefore, one should not say about the Creator, neither right nor left, neither front nor back, and so on. Please refer to the sources for further clarification. And regarding what you wrote about the opinion of the Kabbalists that the sefirot evolve naturally like a son from his father, perish the thought that they said so. On the contrary, they absolutely denied and rejected the belief or suggestion that the sefirot are separate entities from the Infinite One, who brought them forth and caused them to evolve from the highest level to the lowest. Such a notion is a grave error. The Infinite One is not divided into parts, perish the thought, and He does not undergo any addition or subtraction. Rather, His existence is constant without any change whatsoever, and He constantly renews them with an absolute renewal.