ויש כת שנית שיתרחקו מן החכמה הזאת וישתתפו להם טענות רבות, וכולם מסכימים בגודל מעלת החכמה, יש שאמר שהיא חכמה נשגבה, ואין הכל ראוים להכנס אליה, עד שידמה בדעתו להעניש לנושאים ולנותנים בה, באמרו שהוא מקנא קנאת ה׳ צבאות וקנאת תורתו, בראותו כי שלחו ידם במקום גבוה לעסוק באלהות, ודבר זה רחוק מדעות בני אדם הרבה, ואין ראוי לבני האדם פחותי הערך לעסוק בה, וכאשר יאלצוהו הקדמונים העוסקים בה, יאמר מי לנו כהם לקדושים אשר בארץ המה הסודות הרמות האלה:
There is a second group which avoids this science with various arguments, though all [its members] admit the eminence of the discipline. Some say that not all are worthy to enter into the study of [such] sublime wisdom. They even imagine, in their zealousness for the Lord of Hosts and His Torah, that they must punish those who pursue it, since they feel that [the Kabbalists] have dared to deal with matters divine, beyond the ken of most people. These matters, [they say,] must not be dealt with by men of little worth. When one presses them [regarding] the ancients who pursued [this subject], they reply: “Who are we [in comparison] with them, the holy ones on the earth (Ps. 16:3), [that we should deal] with these lofty mysteries?”1It is a commonplace in rabbinic Judaism to assume that previous generations were inherently more knowledgeable in Torah. Cf. Shabbat 112b: “If the first [sages] were as angels, then we are as men; if they were as men, then we are as donkeys.”
2
ויש שיאמר, כי אמת שראוי לאדם לעסוק בחכמה, אמנם חכמה זו צריכה מלמד חשוב, ובעיניו אין מי שיודע בה ויבא עד תכונתה. ולכן נטה ידו משמוע אפילו דברים קלים לא מעט ולא הרבה, עד שאם ישמע העוסקים בה מדברים בה הן רב הן מעט, יפתח פיו בחלקלקות ויאמר ה׳ ימחול לכם כי חטאתכם רבה ואין לכם תבונה, לא אל הימין ולא אל השמאל, ומי יתן ואבין מה שנעלם מכם מחכמה זאת. סוף דבר אין מי שיבין בחכמה זו, ואני ואתם שוים בדבר. והעני נראה בעיניו שאין חלוק בין עובד אלהים ללא עבדו.
[Then] there are those who assert that delving into this science is truly worthwhile. However, [they further state that] this subject requires a qualified teacher, and in their opinion, no [teacher] exists who has penetrated to the very depths of [the discipline].2An exemplar of this attitude is R. Levi ibn Ḥabib (ca. 1483-1545), an elder contemporary of Cordovero who lived in both Safed and Jerusalem. In his responsa (Venice, 1565, no. 8), he stated that he had not succeeded in studying Kabbalah “since man was not given permission to understand it by himself and investigate it. Rather, as its name implies, he needs to receive it from a master who also received it. In this era and in our countries men who are perfect in it are not to be found.” They have, therefore, avoided listening to even elementary propositions. When they hear those engaged [in Kabbalah] speak of it, whether little or much, they open their mouths and smoothly say: “May God forgive you, for your sin is great and you do not understand what you are doing. Would that we were able to understand this subject, which is beyond you. [However,] when all is said and done, no one understands this science, and [hence] you and we are equal [in our understanding] of this matter.” These poor people believe that there is no difference between one who serves God and one who serves Him not.
3
ויש מי שידמה שצריך להקדים אליו חכמת התכונה, ושאר הדעות המניעות אותו מן הדרך הישר, וכן יקדש עצמו ויורה היתר לעצמו, כי עדיין לא נתמלא כריסו לחם ובשר מהגמרא, עד שהעני הזה כל ימיו לא יספיקוהו ללמוד קצת ממנו, כל שכן שימלא בטנו כדי שיאכל מהחכמה הזאת על השבע, ובזה העני נפטר לבית עולמו באין חכמה: ויש עוד כמה בחינות יפלו תחת סוגי שני אלו שבארנו.
There are also those who imagine that before pursuing [Kabbalah], they must first master the science of astronomy.3Maimonides, in Guide of the Perplexed 1.34, states that prior to commencing the study of the “divine science,” one must first have trained in logic, mathematics, and the natural sciences. In his “Epistle Dedicatory” to the Guide, Maimonides spoke specifically of astronomy as one of the sciences preparing the reader to understand the secrets of the Torah. Cf. Harry A. Wolfson, Studies in the History of Philosophy and Religion, vol. 1 (Cambridge, Mass., 1973), pp. 516-517. They have other notions which keep them from [following] the straight path. They sanctimoniously give themselves the excuse that their bellies are not yet full of the bread and meat of the Gemara.4Cf. Maimonides, Mishneh Torah, Hilkhot Yesodei ha-Torah 4:13. For these poor people, their entire lives will not be sufficient to learn even a bit of [Gemara], let alone to fill their bellies so that they could partake of this science and be sated. Thus the poor people go to their eternal rest bereft of wisdom. There are a number of other cases which fall under these two categories which we have dealt with.
4
והנה אל שלשה אלו נאמר כי כל מגמתם לרומם החכמה הזאת, ובאמת הם פסולים להעיד על זה, וכי מי שלא ראה הירח יבא ויעיד, או מי שראוהו. והן אמת החכמה רמה ונשגבה כאשר נעיד בעז״ה לקמן, אמנם עליהם ועל רוממותם נאמר, (תהלים קלט, כ) "אשר ימרוך למזמה", ועליהם נאמר (משלי כד, ז), "ראמות לאויל חכמות בשער לא יפתח פיהו", וכתיב (משלי יד, ו), "בקש לץ חכמה ואין ודעת לנבון נקל", וכתיב (משלי ח, יז), "אני אהבי אהב ומשחרי ימצאנני", ויש כיוצא בזה רבו מספר במוסרי שלמה המע״ה.
Concerning people of these three types, we may say that, although their intention is to exalt this science, they are, truthfully, not qualified to speak of it. Who should come and testify—one who has not observed the moon or one who has?5Witnesses to the sighting of a new moon were rigorously interrogated. See Mishnah, Rosh ha-Shanah 2:6. True it is that this science is sublime and exalted, as we will yet indicate with God’s help. However, concerning these people and their ilk, we must say [that they are] those who speak of you with deliberate evil (Ps. 139:20). Of them it is said, Wisdom is too high for a fool; he dare not open his mouth in the gates (Prov. 24:7). It is also written, The conceited man seeks wisdom yet finds none; to one of understanding, knowledge comes easily (Prov. 14:6). It is also written, I love those who love me; those who search for me find me (Prov. 8:17). There are many similar [verses] in the admonitions of King Solomon, peace upon him.
5
ועל כזה אמר דוד הע״ה (תהלים קיט, נז), "חלקי ה׳ אמרתי לשמר דבריך", ירצה, כי לשמור דברי ה׳ איני משפיל עצמי, כי על כזה נאמר, (קהלת ז, טז) "אל תהי צדיק הרבה", אלא אני אומר חלקי ה׳, נשמתי חלק אלוה ממעל, וראוי אני אל דבר ה׳ כאחד ממלאכי השרת:
Similarly, King David, peace upon him, stated, You, God, are my portion, I have promised to keep Your word (Ps. 119:57). This means that, in order to keep the word of God, I may not abase myself. Concerning this it is said, Do not be overly righteous (Eccles. 7:16). I, however, declare that God is my portion. My soul has a portion in God on high, and I am as worthy of the word of God as one of the ministering angels.
ויש כת שנית שיתרחקו מן החכמה הזאת וישתתפו להם טענות רבות, וכולם מסכימים בגודל מעלת החכמה, יש שאמר שהיא חכמה נשגבה, ואין הכל ראוים להכנס אליה, עד שידמה בדעתו להעניש לנושאים ולנותנים בה, באמרו שהוא מקנא קנאת ה׳ צבאות וקנאת תורתו, בראותו כי שלחו ידם במקום גבוה לעסוק באלהות, ודבר זה רחוק מדעות בני אדם הרבה, ואין ראוי לבני האדם פחותי הערך לעסוק בה, וכאשר יאלצוהו הקדמונים העוסקים בה, יאמר מי לנו כהם לקדושים אשר בארץ המה הסודות הרמות האלה:
There is a second group which avoids this science with various arguments, though all [its members] admit the eminence of the discipline. Some say that not all are worthy to enter into the study of [such] sublime wisdom. They even imagine, in their zealousness for the Lord of Hosts and His Torah, that they must punish those who pursue it, since they feel that [the Kabbalists] have dared to deal with matters divine, beyond the ken of most people. These matters, [they say,] must not be dealt with by men of little worth. When one presses them [regarding] the ancients who pursued [this subject], they reply: “Who are we [in comparison] with them, the holy ones on the earth (Ps. 16:3), [that we should deal] with these lofty mysteries?”1It is a commonplace in rabbinic Judaism to assume that previous generations were inherently more knowledgeable in Torah. Cf. Shabbat 112b: “If the first [sages] were as angels, then we are as men; if they were as men, then we are as donkeys.”
ויש שיאמר, כי אמת שראוי לאדם לעסוק בחכמה, אמנם חכמה זו צריכה מלמד חשוב, ובעיניו אין מי שיודע בה ויבא עד תכונתה. ולכן נטה ידו משמוע אפילו דברים קלים לא מעט ולא הרבה, עד שאם ישמע העוסקים בה מדברים בה הן רב הן מעט, יפתח פיו בחלקלקות ויאמר ה׳ ימחול לכם כי חטאתכם רבה ואין לכם תבונה, לא אל הימין ולא אל השמאל, ומי יתן ואבין מה שנעלם מכם מחכמה זאת. סוף דבר אין מי שיבין בחכמה זו, ואני ואתם שוים בדבר. והעני נראה בעיניו שאין חלוק בין עובד אלהים ללא עבדו.
[Then] there are those who assert that delving into this science is truly worthwhile. However, [they further state that] this subject requires a qualified teacher, and in their opinion, no [teacher] exists who has penetrated to the very depths of [the discipline].2An exemplar of this attitude is R. Levi ibn Ḥabib (ca. 1483-1545), an elder contemporary of Cordovero who lived in both Safed and Jerusalem. In his responsa (Venice, 1565, no. 8), he stated that he had not succeeded in studying Kabbalah “since man was not given permission to understand it by himself and investigate it. Rather, as its name implies, he needs to receive it from a master who also received it. In this era and in our countries men who are perfect in it are not to be found.” They have, therefore, avoided listening to even elementary propositions. When they hear those engaged [in Kabbalah] speak of it, whether little or much, they open their mouths and smoothly say: “May God forgive you, for your sin is great and you do not understand what you are doing. Would that we were able to understand this subject, which is beyond you. [However,] when all is said and done, no one understands this science, and [hence] you and we are equal [in our understanding] of this matter.” These poor people believe that there is no difference between one who serves God and one who serves Him not.
ויש מי שידמה שצריך להקדים אליו חכמת התכונה, ושאר הדעות המניעות אותו מן הדרך הישר, וכן יקדש עצמו ויורה היתר לעצמו, כי עדיין לא נתמלא כריסו לחם ובשר מהגמרא, עד שהעני הזה כל ימיו לא יספיקוהו ללמוד קצת ממנו, כל שכן שימלא בטנו כדי שיאכל מהחכמה הזאת על השבע, ובזה העני נפטר לבית עולמו באין חכמה: ויש עוד כמה בחינות יפלו תחת סוגי שני אלו שבארנו.
There are also those who imagine that before pursuing [Kabbalah], they must first master the science of astronomy.3Maimonides, in Guide of the Perplexed 1.34, states that prior to commencing the study of the “divine science,” one must first have trained in logic, mathematics, and the natural sciences. In his “Epistle Dedicatory” to the Guide, Maimonides spoke specifically of astronomy as one of the sciences preparing the reader to understand the secrets of the Torah. Cf. Harry A. Wolfson, Studies in the History of Philosophy and Religion, vol. 1 (Cambridge, Mass., 1973), pp. 516-517. They have other notions which keep them from [following] the straight path. They sanctimoniously give themselves the excuse that their bellies are not yet full of the bread and meat of the Gemara.4Cf. Maimonides, Mishneh Torah, Hilkhot Yesodei ha-Torah 4:13. For these poor people, their entire lives will not be sufficient to learn even a bit of [Gemara], let alone to fill their bellies so that they could partake of this science and be sated. Thus the poor people go to their eternal rest bereft of wisdom. There are a number of other cases which fall under these two categories which we have dealt with.
והנה אל שלשה אלו נאמר כי כל מגמתם לרומם החכמה הזאת, ובאמת הם פסולים להעיד על זה, וכי מי שלא ראה הירח יבא ויעיד, או מי שראוהו. והן אמת החכמה רמה ונשגבה כאשר נעיד בעז״ה לקמן, אמנם עליהם ועל רוממותם נאמר, (תהלים קלט, כ) "אשר ימרוך למזמה", ועליהם נאמר (משלי כד, ז), "ראמות לאויל חכמות בשער לא יפתח פיהו", וכתיב (משלי יד, ו), "בקש לץ חכמה ואין ודעת לנבון נקל", וכתיב (משלי ח, יז), "אני אהבי אהב ומשחרי ימצאנני", ויש כיוצא בזה רבו מספר במוסרי שלמה המע״ה.
Concerning people of these three types, we may say that, although their intention is to exalt this science, they are, truthfully, not qualified to speak of it. Who should come and testify—one who has not observed the moon or one who has?5Witnesses to the sighting of a new moon were rigorously interrogated. See Mishnah, Rosh ha-Shanah 2:6. True it is that this science is sublime and exalted, as we will yet indicate with God’s help. However, concerning these people and their ilk, we must say [that they are] those who speak of you with deliberate evil (Ps. 139:20). Of them it is said, Wisdom is too high for a fool; he dare not open his mouth in the gates (Prov. 24:7). It is also written, The conceited man seeks wisdom yet finds none; to one of understanding, knowledge comes easily (Prov. 14:6). It is also written, I love those who love me; those who search for me find me (Prov. 8:17). There are many similar [verses] in the admonitions of King Solomon, peace upon him.
ועל כזה אמר דוד הע״ה (תהלים קיט, נז), "חלקי ה׳ אמרתי לשמר דבריך", ירצה, כי לשמור דברי ה׳ איני משפיל עצמי, כי על כזה נאמר, (קהלת ז, טז) "אל תהי צדיק הרבה", אלא אני אומר חלקי ה׳, נשמתי חלק אלוה ממעל, וראוי אני אל דבר ה׳ כאחד ממלאכי השרת:
Similarly, King David, peace upon him, stated, You, God, are my portion, I have promised to keep Your word (Ps. 119:57). This means that, in order to keep the word of God, I may not abase myself. Concerning this it is said, Do not be overly righteous (Eccles. 7:16). I, however, declare that God is my portion. My soul has a portion in God on high, and I am as worthy of the word of God as one of the ministering angels.