Вайикра 4:13 Каббала: The Wars

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).

4) The authority of our great Rabbis, the masters of the new Kabbalah, should not exceed the authority of the Great Sanhedrin sitting in the Chamber of Hewn Stone, nor should their understanding surpass the understanding of the Great Sanhedrin. Nevertheless, despite this, the Torah states that if they err and permit what is forbidden, or if they unintentionally transgress in matters of idolatry, etc. We have learned from the Torah and our Sages in the tractate of Horayot that it is possible for the Great Sanhedrin to err and permit a specific matter related to idolatry. For a person is fallible, regardless of their status, whether they are great or small, and they are prone to error. Therefore, the Torah commands, "If a matter is too difficult for you to judge... you shall arise and go up to the place which the Lord your God chooses" (Deuteronomy 17:8), in order to minimize the possibility of error. How can it be ensured that even the Great Court (Sanhedrin) will not err? For it is stated in the Torah, "And if a matter eludes you, arising out of a legal dispute... and it is hidden from your eyes" (Deuteronomy 17:8). And it further says, "If the whole congregation of Israel errs, and the matter eludes the eyes of the community" (Leviticus 4:13). According to our limited understanding and observations, there is a significant consensus among our early Rabbis regarding their belief in the matter of divinity and the unity of the Almighty, as expounded upon by Rabbi Bachya in his work "Chovot HaLevavot," Rabbi Yehuda Halevi in his book "The Kuzari" and his prayers, Rabbi Saadia Gaon in his book "Emunot ve-De'ot," and Maimonides in his writings, including his comprehensive work, his commentary on the Mishnah, and "The Guide for the Perplexed." And the author of "Sha'ar HaYichud," and Rabbi Joseph Albo in his book "Sefer Ha'Ikarim," and Rabbi Meir Al-dabi in his book "Shevilei Emunah." Their writings have greatly enriched our understanding and belief. And how is it now in the works of our recent Rabbis according to the new Kabbalah that emerged since the beginning of the 16th century in the lands of Ashkenaz until it became prevalent in our time, like the waves of the sea? They believed in many gods, and their main principle is that all our worship and blessings are directed towards the final countenance in the emanation, known as "Katzar Afim" (the short-faced) or "Za'ir Anpin."