4660 —מענה לכתבים בעייתיים, המתנגדים לתורה ולקבלה

B"H, 26 Menachem Av, 5716.

Brooklyn.

Shalom u'Vrachah!

In response to your letter from the 25th of Tammuz, in which you again write about something you found written in a certain book—it is astonishing that you are unsure how to relate to what is written there, when it is the opposite of the simple faith of the Jewish people—and with alarming expressions regarding what is found in the words of our Sages, meaning the Oral Torah.

As for the author's reliance on what he found in Kabbalistic works—he did not understand what is written there. That means he took the words literally. This is like someone who learns "the hand of Hashem," "the eye of Hashem," as if they are literal—that G‑d has a hand or an eye like a human being, G‑d forbid. It has come true for him (and if only its author would fulfill the Baal Shem Tov's instruction), since he has entered into that category about which there was concern—as explained at the end of section 2 in Sharesh Mitzvas HaTefillah (by tzt"z): one should not study Kabbalistic works because whoever does not know how to strip away their physicality becomes very materialized by this study when he gives form to matters of G‑dliness, etc. And all the more so when this person actually uproots fundamental beliefs.

I will give one example—compare what you quoted from this author regarding one of the seven names that may not be erased—the name Elokim—to what is written, by contrast, in Zohar I:12a: "Veyadata hayom... ki Hashem hu haElokim" (And you shall know today... that Hashem is Elokim), "ule'itchlala shema d'Elokim b'shema d'Havayah le'minda d'inun chad v'leit behu peruda" (to combine the name Elokim with Havayah to know they are one and there is no separation between them), and in Zohar II:161b: "le'daat ki Hashem hu haElokim da ihu klala d'kol raza d'mehemenuta d'kol oraita klala de'ila u'letata" (to know that Hashem is Elokim—this is the principle of all secrets of faith and all Torah above and below). See also Zohar III:264a and many other places.

Similarly, regarding his question—how was there evening and morning during the first three days? This question is filled with answers in Midrashim and commentaries. The wording he quotes: "And some from among our Sages decided without hesitation regarding any statement from our Sages or any Kabbalah that at that time the Creator made a type of light that shone only for three days," etc.—this contradicts what our Sages said about whom it was said: "Everything a diligent student will ever innovate was already said to Moshe at Sinai."

Also, as you quote from this author: according to Toras HaSod (the teachings of Kabbalah), the first creation made by the Creator at Bereishis were natural laws. Anyone who flips through even beginner writings of Arizal will laugh at this—unless it involves actual heresy, G‑d forbid. And if you quote from Leshem Shevo V'Achlama, even there it is clear how much these statements contradict Toras HaSod.

Also what you quoted further: "Those who want to understand that even the first three days were also twenty-four hours like ours—this is an idea based on gut feeling and has no basis at all in Chazal's tradition"—this contradicts what is written in Torah Sheba'al Peh.

How pitiful our generation is when someone who calls Chazal's words "an idea based on gut feeling" studies this book! Meanwhile, as already ruled in Shulchan Aruch, its law is clear—and regarding this book—it would have been better had it been burned before being printed.

Also what you quote later—that counting days begins with "Let there be light," while before that earth was chaos and void and darkness and wind and water—and their creation isn't mentioned at all in Torah—this reflects the view of Karaites who did not believe in Torah Sheba'al Peh. For in Torah Sheba'al Peh it says that heavens and earth, light and darkness were created on day one; according to our faith, Oral Torah too counts as part of Torah.

One merit can perhaps be found for this author—that maybe his quotation isn't accurate. But if it is accurate—as stated above—the book must be burned according to halachah.

Incidentally, even regarding his quoting scientists' opinions—it seems clear that he doesn't understand science books either. He relies on language found in beginner science textbooks; anyone who knows scientific fundamentals and recent conclusions knows there's absolutely no contradiction between science and saying each day of Creation was twenty-four hours long. Moreover, scientists say not only now but also in future it's impossible for science to contradict this—as I have elaborated elsewhere.

The conclusion from all this—if my opinion will be heard—is not to keep this book around oneself and warn others about it.

Summary

The Rebbe teaches us here to reject works that distort or oppose authentic Torah teachings—even if they claim support from Kabbalah or science—and urges us to rely only on genuine sources rooted in tradition.