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Prepared by Peretz Green for Web-Site Beit Sefer Esther - Beersheva
Sefer Esther 3
GNOMEN 351 - With the Key of Emanation as the Root of roots of the idolatrous sin, let us review a few points concerning the 4 generations: the original sin, the generation of Enosh, and the Tower of Babel and the golden-calf, to find in them the Root of Emanation. The conceptual idea of Divine Emanation is behind every form of idolatrous belief in other gods and in many gods. The main concept always revolves around a belief in or admittance to the Higher Infinite God who from his absolute infinite existence emanated other, lower gods for the sake of mortals in the world.
GNOMEN 352 - It must, however, be remembered that idolatry is a four generational descent: the sons no longer understand the idea behind the formulation of the beliefs of the fathers; the fathers still knew of the existence of the Higher God from whom all was made although they erringly clang to Lower Gods or Lower Causes believing that the Higher God made from Himself those Lower Divine Entities. The sons no longer have any thought for the Higher Infinite God and recognise only the Emanated Divinities etc. until the lowest forms of crude ‘fourth generation’ idolatry.
GNOMEN 353 - One can see from this fact, which is in truth a profound study gleaned from Traditional sources, the reason for which the study of the roots of idolatry is not simple. The subtle but all essential root-error of the sin of fathers is covered in the idolatrous sin of the sons and these are further hidden in the encrustation of the third generation and, by the time of the Fourth Generation, the strange service to other gods is so displaced, even compared to the former levels, that the roots are totally concealed and unrecognisable. Idolatry therefore does not derive from the lower levels of popular religion; those lower levels descended into the crudeness of the thousands of forms that they take on from roots that must be studied in order to be understood.
GNOMEN 354 - This itself is the root-level of the study of idolatry which must at first be understood from the generations of the Torah, from the original sin to the golden calf, because in those generations all was oral and those who were the ‘heads’ of ‘kingdoms’ (except perhaps for the kings themselves) were those very few ‘sages’, ‘wise-men’, ‘astrologers’, ‘soothsayers’ and ‘priests’ of that ‘higher cast’ such as ‘hochmei’ or ‘magusi’ Nimrod or the hhartumei mitzraim etc. Generally the ‘secrets’ of language and of language codes and linguistic symbols were exclusively in their hands, well guarded in secrecy from all others not of their cast.
GNOMEN 355 - One can more readily perceive in those societies the dichotomy between ‘formal-doctrinal-religion’ and the lower popular levels of received cults and practices and the myriad extensions of popular religion and belief. The world at large has thus been the resulting playground of beliefs in which are hidden idolatrous roots that in their very inception deviated from the fear, love and service to God, the First Cause of all and sole Creator of the universe. The only true light was the Torah revealed by God Himself to Moses and to Israel and the true Book came into the world. God redeemed the chosen descendants of the Patriarchs, as He had promised, from Egyptian idolatry, and He revealed to Israel the true God and the true Doctrine of the faith for all times.
GNOMEN 356 - The true light, however, is from God Almighty, Blessed is He, who knows all things unto the deepest intimate thoughts of each person. The true faith in that true light must be before the true God who loves humility and goodness, charity and kindness, respect and compassion, justice and rectitude, intelligence and wisdom. True light from God will thus not be perceived unless all the conditions of the truth of justice and goodness with other people are maintained. The Creator of the world made all things and He created man and placed him in the world so that he might participate in the benefit of creation and might partake of the light of truth in his faith in the God of truth. Of himself man is a nullity and possesses nothing except for that which has been given him. He is the receiver of true gifts from the God of truth. Man has only to recognise his place of having nothing except for the grace of God and to walk humbly before people and before the Lord, his God.
GNOMEN 357 - Also this truth can be obtained from the Breaking of the Tablets: It is not sufficient to ‘possess’ the truth; one must walk in all the ways of truth loved by God. It is not sufficient to have the Torah; one must walk in the ways of humility, justice and mercy taught by the Torah. It is not sufficient to possess the Temple desired by God if the Temple does not serve to fulfil the goodness and compassion and justice loved by God. Moses, our teacher broke the Tablets to teach all Israel that the truth can be received only in truth, not with ways of falsehood or with egoism or with desires of personal gain or with ideas, concepts or doctrines that deviate from the true faith.
GNOMEN 358 - It is not that the world could not have merited to the true faith and therefore only devious and erroneous ways were left them as portions. From the beginning people deviated from the ways loved by God, following their own desires and personal intentions while yielding to every inclination and exchanging and preferring false values over true values. Therefore they did not merit to the faith. For there is no greater merit than that of knowing the true faith and in walking justly in the conditions of truth that true faith requires. You do no ‘favor’ to God because you have faith. It is a great privilege to have faith and the conditions for maintaining that privilege are themselves great merits to one’s soul in this world and the next. One must conduct many inner wars and resolve many personal conflicts and overcome many obstacles and demonstrate great love and constant humility in order to keep that privilege.
GNOMEN 359 - Were there pleasures missing from the Garden of Eden for which Eve had to seek others? Was there anything missing in the perfect health and longevity of hundreds of years and the purity of nature that was all health and pleasure in those primordial epochs, that the generations of Enosh had to seek other causes to serve? Was there anything missing in the linguistic unity and perfection in the generation of Nimrod that a Tower had to be built between the heavens and the earth so as to receive for themselves the benefits of God’s language that they desired for themselves? Was there anything missing in the great miracles of the first redemption from Egypt and at the Red Sea and at the revelation at Sinai that the mixed-multitude had to take upon itself to fear for its own well-being instead of waiting for the word of God?
GNOMEN 360 - The reason for the existence of idolatry is that people did not merit to the true faith but they did not merit to the true faith because of their own egoistic desires and arrogance. They did not stay within the conditions for maintaining that great privilege. Instead of simply appreciating the enormous benefits of life that they had, they wanted more and more and then more and more and it was never enough. In the epochs before the flood, as the Tzadik Haim explained to me many times, at first they wanted many wives; then they wanted to maintain the beauty of the prettier wives so they gave a potion that kept them from pregnancy while the less prettier wives were for children; then they wanted large harems for pleasure and importance; then when they saw other pretty women of other men they stole them for themselves; then they had enough love-making with women and they began to have sexual relationships with other men; in the end they got tired of other men and they went over to copulating with animals. Why, indeed, were the animals destroyed in the flood? What sin had they committed? But so completely had their nature been distorted by the men who used them for sexual pleasures that the animals themselves no longer desired their own species and they sought only other kinds of animals tsatisfy their distorted instinct.
GNOMEN 361 - This is to explain why the world, in general, did not merit to the true faith in all the generations before the revelation of the Torah. They did not appreciate what they had and they sought other things not desired by God. If not for this, the true faith was there in the world to be taken. Books were not needed to obtain that faith. Until the generation of the Tower, there persisted the ‘original language’, the language used for the spoken communication between the Creator and Adam and then Eve from the beginning and which was passed down to all descendants. The true faith in the true Living God was integrally inherent in that language. The words themselves were ‘sanctified’ in the truth of the Creator. Whoever used those words with the proper respect and humility to call to God was ‘answered’ in such a direct manner in the heart that the true faith revealed itself in that person as the truth of the world in which one was found. This is aside from the fact that God spoke to Adam and Eve and they spoke to Him directly in the Garden of Eden.
GNOMEN 362 - Certainly that language had some development of its own at least to the same extent that the world had its levels of development even in those epochs. This had to be because it had to be adaptable to mankind’s inherent flexibility compared to the animals and to be developed as they developed. This linguistic flexibility, however, was maintained in its level of truth by way of the bond made by God with Adam in which He enhanced Adam’s intelligence to the level of knowing the true names of the objects and the animals. As it states ‘And the Lord, God, formed from the earth every beast of the field and every bird of the heavens and He brought them to Adam to see what he called them and all that Adam called them to each living thing was its name: And Adam called names to every animal and to every bird of heaven and to every beast of the field but for Adam he did not find a helping companion.’
GNOMEN 363 - That development, however, was relative and it pertained mostly to new things that were discovered or new objects constructed. Moses, our teacher, received the knowledge from God Almighty and he informed us of it in the Torah that until the time of the Tower, constructed at Shinar in Babylon, all the people in the world still used that unified language and its expressions were understood by all. That unique and unified tongue by itself was sufficiently ‘sanctified’ and ‘perfect’ in its reflecting the truth of what was spoken about to maintain the true faith in God and to aliment the spirit in truth in using it, had mankind merited to appreciate the goodness and the gifts of the Creator that it had received. That tongue, being the first language chosen by God, was, in the sense here explained, closer to the Creator of the world than all the languages that came afterwards.
GNOMEN 364 - Nevertheless, it is known in Tradition that the ‘hidden school of Shem and Eber’ and their children maintained the continuation of the language that had reached the Tower. And other descendants from Shem and Eber continued to use forms of the Semitic Languages all of which contain elements of that original language. Abraham, our father, aside from the Semitic dialects that he spoke in Ur and in Hharan studied in the ‘hidden school of Shem and Eber’ for many years and he learned that more precise version of the original tongue. That was the language that he used and spoke and passed down to his descendants: ‘ivrit’ as Abraham was called ha-’ivri ‘from the other side of the Jordan’ and it contains the root of Hebrew. The language received by Moses from God was based on that language passed down by the Patriarchs but its reception was direct and every word received and written in the Holy Torah was extremely ‘sanctified’ and ‘perfect’ in its precision. The study of the Torah is to understand the precision and the truth contained in its unified language and unified expressions.
GNOMEN 365 - Before the universal flood, however, the decree of the life-time of a person reached until a thousand years, almost nine times greater than the decree of longevity after the flood, that of 120 years. That first decree of longevity was not simply in terms of the possible life-span of a person but it intrinsically involved the stellar formations and influences that govern over the earth and over people and thus the very nature of the world was nine times more potent and life-giving and pleasurable and tasty compared to the levels of goodness that nature bestowed after the great flood. So too must the comparison touch the unified original language given by the Creator to Mankind which was intrinsically bound up with all the forces of the universe as Mankind is bound up with all the elements of creation. This is as it states ‘Let us make a man in our image’ etc. God said, so to speak, to all the creations of the universe that He had made ‘Let us make Mankind together so that it possess the unique flexibility deriving from the composite elements of all the creation’. As the nature of man and the nature of the world so too the original language was nine times more elevated in every sense before the Flood.
GNOMEN 366 - One must therefore not be amazed that men of great study and wisdom, even if relatively very few, existed even in those epochs now so remote from us. The air of the world itself was pure and opened the mind of whoever desired to use his brain. The fruits of the trees had marvellous tastes that enlarged understanding and broadened with happiness profound meditation to a person who ate it with pleasure in gratitude to the Creator. The language was elevated and deeply imbued with meanings of great significance to those who might use it with respect and love and precision in the respect for the Creator of that marvellous instrument, human language.
GNOMEN 367 - That is not how things went, as we know from the Torah. All was given and all was there but none appreciated it except for a very few individuals who maintained the true Tradition received from Shet son of Adam and Eve and from Shet to individuals until Methuselah and Noah. And afterwards the Tradition was passed down in hiding in the School of Shem, son of Noah, and Eber that lasted at least until the time of the Patriarchs. And yet in all those generations before the Patriarchs there were also men with great intellectual curiosity whose minds were trained to assimilate every kind of knowledge to be found. Except for a very few true Sages, the type of which may be perceived from the personages that appear in the Book of Job, a Book written by Moses himself, as received from the Tzadik Haim, all other sages and astrologers and magusi and hhartumim etc. were idolaters, far removed from the true faith.
GNOMEN 368 - From the error of the generation of Enosh, son of Shet, son of Adam, (but not Enosh himself) all mankind went off course and deviated from the true faith. Idolatry begins in that pristine history of the first generations. And already in that generation there were men with a great knowledge in the stars and in nature and in herbs and in divination of many sorts and kinds etc. It was to those ‘Sages’ that the idolatrous error of the generation of Enosh belong. We know it from Tradition and from the more lengthy and clearer explanation of the Rambam, peace be with him, concerning the words ‘az hhuhhal likro be-shem ha-Shem’, ‘then began to be profaned the name of God’. The subtleties of human reason led them astray.
GNOMEN 369 - They were great astrologers with an immense knowledge of the stars in their formations and time-cycles and influences. They knew, with much precision knowledge, how the stars governed over the world and how it was possible to serve each star in the precise way desired by that star to receive one’s request from it. When we speak about the error made by them in maintaining that the Infinite God above gave them the stars to be as ‘smaller gods’ who govern over the world, they explained the matter in very rational terms. He is Infinite and invisible and totally separated in His essencefrom all that He created. People are material and concrete in their limited bodies and thus there is ‘required’ something ‘between’ them, something that has ‘received’ ‘divine powers’ from the Higher God but that is at the same time in a form to which they could relate. What were the stars there for if it were not so and why did the stars and the ‘ministers’ of the stars have such great governing power over the world if it were not desired by God that they be given honor etc. etc.
GNOMEN 370 - Those calculations were obviously not in the hands of the people of the land but of the ‘men of wisdom’ of those times. The new linguistic formations that they developed in the course of their lives of study and meditation were those that went out to the people who received only the resulting practices that they had to follow and the new terms to be used without all the study behind them. And so too those of the generation of the Tower who said ‘let us make a tower the head of which is in the heavens’ etc. were very few, the ‘wise-men’ of King Nimrod who were capable of making incredibly precise calculations from the stars and to determine correctly the points of the city and the basis of the tower in their correspondences to stellar formations which accorded the equilibrium between heaven and earth to establish the success of their great building. And all those were masters of the language that they possessed.
GNOMEN 371 - At the time of Enosh, because of the erroneous reasoning of those sages, there came about the first great linguistic corruption ‘then the manner of calling to God began to be profaned’. The verb ‘huhhal’ of this expression carries both the sense of ‘began’ and ‘to be profaned’. The meaning is thus ‘hidden’ in ‘huhhal’ and in translations one is generally totally unaware of the contrasting sense of this verb. And since the first sense of ‘began’ is generally assumed, the verse is translated simply ‘then began the calling on the name of God’ quite the opposite meaning of ‘then was profaned the calling on the name of God’. It is normal for the Torah to propose a simplification in form which hides a profound complication that can be resolved only by study in Tradition. And generally one needs Rashi, peace be with him, to know where the linguistic complication begins. Where there is a double-sense, one must in the end resolve both meanings, otherwise the meaning has no completion.
GNOMEN 372 - That those wise-men in Enosh’s time associated their reasoning with ‘good intentions’ for the people of the land can be perceived in view of the expression the ‘error’ of the generation of Enosh. We do not hear of it as a ‘sin’ or an act of ‘iniquity’ unlike the ‘forbidden fruit’ or the ‘evil-intentions’ of those of the Tower given openly as ‘sins’. With the golden-calf we hear both; it began in error and it finished in sin. (in our writings we often refer to the ‘sin’ of the gen. of Enosh; this is because we are in the explanation of the ‘idolatrous sin’ in general but in Tradition the reference is always to their ‘error’. The seemingly logical reasons given by them for turning to the stars in their service took in certainly another fact that reinforced their affirmations. They saw around them that people, although they knew of the existence of the Creator, did not call to Him in prayer. People were not ‘touched’ in their heart by His existence.
GNOMEN 373 - They concluded that the reason for this was exactly as they were saying. He is too high and exalted and invisible to be felt by people and only someone who meditates directly on His existence for many years may find the way of serving Him but not the people of the world. They need visible entities with which to relate directly. They assumed that it was so because they did not find people who prayed to Him. Indeed their new conclusions and the diffusion of the new laws discovered for serving God by way of the stars, greatly stimulated the spirits of the people who began to pray and to call to God by way of the stars. The cult of prayer came into being at that time and although the stars had become their means of calling to Him, the verse tells us the truth that ‘then began the calling on the name of God’. At the same time, that beginning of prayer to God was also a profanation of God’s name because they placed the name EL on the stars, together with the names of the stars themselves, as a suffix generally, and thus the deeper hidden truth here is that when they began properly to call to God in prayer, they began as well to profane His name in association to the stars themselves.
GNOMEN 374 - The idolatrous sin begins with intentions logically rationalised to fit one’s desires, desires that do not correspond with those of the Creator. From the reasoning used and the false conclusions reached, the formulators of the doctrines of that error effect a ‘linguistic corruption’ which then becomes the idolatrous bread of the masses. The first linguistic corruption directly coinciding with an idolatrous profanation of God’s name according to the doctrine preached came about in the generation of Enosh, son of Sheth, son of Adam and Eve. In that corruption, the name EL was displaced from referring exclusively to the First Cause and Creator of all to the stars. This was a falsification of the truth. The name EL was transferred from the Creator to creations, namely the ‘divine ministers’ of the stars who in their eyes ‘received of God’s Divinity by His Divine Will’.
GNOMEN 375 - We shall see as we proceed that this concept which has its common denominator in every idolatrous theology hides the ‘error’ of Emanation. What do ‘divine ministers’ have of ‘divinity’ if they are simply creations? They have, instead, become ‘gods’ that participate in the ‘higher divinity’ of the Emanator not the Creator. For what the Creator creates are creations not ‘Divinities’. That which is a Divinity must partake of God’s Divinity, for which it states ‘Have no other gods from before Me’. Why are they called other divinities when they are in truth not divinities? This is why it does not state simply ‘have no other gods’ but ‘have no other gods before Me’ - do not say that I am the Higher God and that I have placed (or emanated) other ‘divinities’ before Me for you to serve.
GNOMEN 376 - The process of ‘making other divinities’ when the existence of the First Cause is known and recognised, could only be by way of a supposed Divine Action that supersedes creation and stands higher than it. As explained, the concept of Emanator in reference to ‘Divine Actions’ at a level ‘above’ and ‘before’ creation, does not find a linguistic term, such as ‘ma’atzil’ -The Emanator- until the false-Kabbalah of and deriving from the Book of the Zohar. The concept, however, even if undefined in previous history, existed as the Root of the roots of the idolatrous sin.
GNOMEN 377 - The Root of the roots of idolatry is revealed only at the end at the time of the Final Fourth Generation. This is because the Destruction of the Root of the roots brings in its wake the destruction of all levels of idolatry ‘below it’. The Book of the Zohar represents the highest form of idolatry that can be reached, the prophetic realisation of the historical sin of the golden calf. It is, therefore, in the ‘final’ false-Kabbalah that the terms Emanation, the Doctrine of Emanation, the Construction of Four Worlds with at top the World of Emanation, the Emanator, the Wisdom of Emanation, the Aspects (Partzufim) of Emanation, the Ten Emanated Spherot etc. come to the fore and are ‘revealed’. For the Book of the Zohar is the Sin-Terminal which in its eventual revelation to the Jewish people as the worst form of idolatry in existence will be ‘destroyed’ and its destruction represents the spiritual catalyst of the downfall and destruction of all other idolatry in the world as is prophesied for this Final Fourth Generation.
GNOMEN 378 - That the Book of the Zohar represents the Root of the roots of idolatry explains 2 things: why the Zohar and the false-Kabbalah have had such a tremendous force and why the idolatrous sin in it has been so covered even to the eyes ofso many thousands of scholars of the Torah. The roots of idolatry in the B.o.t.Zohar could not be seen because the Root of the roots of idolatry, the false Doctrine of Divine Emanations, was unknown. And since it became accepted as truth, the known roots of idolatry became indiscernible in the ‘higher false light of Emanation’ which had the power to change or undo or falsely interpret every other term that referred to a level ‘less’ than emanation.
GNOMEN 379 - One can perhaps better see it from the inversion. If one knows the Root-sin of Emanation he will immediately recognise the roots of idolatry that are in the Zohar: the distance taken from the Infinite One; the association of God’s name to the Ten Emanated Spherot; the multiplicity of reigns; the linguistic corruption that derives from each of these. The relationship of the Worlds of Emanation to the Ein Sof is idolatrous and it displaces the true faith in the First Cause to the Emanations. The calling of God’s names on the Emanated Spherot is idolatrous association (shittuf). The divisions of ‘emanated levels that have their level of ‘divine autonomy’ (The Divine Emanation of Aba (Father, Wisdom) said ‘Let there be light’; the Divine Emanation of Ema (Mother, Understanding) said ‘Let us make a man’ etc.) is idolatrous called in Tradition ‘a multiplicity of reigns’.
GNOMEN 380 - These roots of idolatry, explained at length in Yihhye ElGafeh’s Milhhamot Ha-Shem, are known to all those who study the Torah but concerning the Zohar they did not see them. The reason is that once the conceptual and linguistic corruption of Emanation terminology is accepted and believed in, the Emanation Level becomes exempt from all scrutiny. You cannot speak about ‘association’ because on the level of atzilut there is only Unified Godliness and for the same reason you cannot speak about a multiplicity of reigns and for the same reason you cannot speak about taking distance from the Ein Sof. Those roots of idolatry such as association and multiplicity of reigns and taking distance from the First Cause can only be spoken about on other levels, below that of the World of Emanation.
GNOMEN 381 - Linguistic corruption concerning essential questions of theology are vicious (idolatrous) circles that do the exact opposite of what the true terminology against idolatry does. Instead of defining idolatry, they disdefine God and leave no place for distinction. Does Christianity not recognise the second commandment? Officially it does, but once the Trinitarian God has become for them the God of the second commandment, there can be no idolatry in whatever relates to the Trinity. If you speak to them of the true terminology of idolatry, they will understand you only for that which is outside of Christianity, pagan religions, but the Trinity for them is a Higher Concept in which idolatry does not enter. Those of the false-Kabbalah answer with Emanation instead of the Trinity and all else is covered over. And as the entire Biblical Tradition is totally corrupted by its re-interpretation on the basis of the Trinity so the entire Tradition of the Torah is totally corrupted by its re-interpretation on the basis of Emanation.
GNOMEN 382 - The roots of idolatrous doctrines are known from the error of the generation of Enosh The roots of the idolatrous construction, also this bound up to linguistic corruption and a new linguistic construction, are found in the history of the Tower. The roots of the idolatrous trap which is itself, however, preceded by an idolatrous mentality that returns to complete their falling into the trap, are to be searched for in the sin of the golden-calf. In those three sins the roots of idolatry can be studied while the Root of Emanation must be searched for. The Breaking of the First Tablets, however, contains the elements and the power of destroying the Doctrine of Emanation and it is directly related to the prophetic realisation of the destruction of the falsified-Tablets of the false-Kabbalah. The sin of eating of the forbidden fruit is the Root of the roots of sin in general including the idolatrous sin of idolatry.
GNOMEN 383 - Therefore the Root of the roots of idolatry, Emanation, which comes to its sin-terminal-station in the Book of the Zohar is alluded to in the sin of the forbidden-fruit and the final destruction of the doctrine of emanation of the false-Kabbalah is alluded to in the breaking of the first Tablets by Moses, our teacher.
It was ‘written’ in the Tree of Knowledge of Good and Evil that the main reason for the great fall of mankind would be the sin of desiring to have one’s eyes opened, to be as the gods who know good and evil. From the beginning it was shown in the history of the Garden of Paradise that the great temptation of mankind would be to reach such a knowledge and to become ‘Small Gods’ who know everything.
GNOMEN 384 - This is the Root of Evil planted in mankind for reason of the elevated faculty of the intellect given it by the Creator and for reason of the highest gift of all to mankind, his freedom to chose and to help himself determine the path desired. And yet mankind, for lack of humility and for desires deriving from self-love, when it begins to see the workings of the intellect and the power of its own choices, does not refrain even from desiring to be small-gods, all powerful and knowing. Nor does mankind refrain from searching out ways to fulfil its desire. With his intellect and knowledge man devises intellectual, philosophical, metaphysical and mystic constructions and he pastes all the parts of his building together with a ‘unified linguistic structure’, believing to have ‘created’ and constructed a City and a Tower the head of which touches the Divine World of Emanation even in heavens above the created heavens.
GNOMEN 385 - Great is man’s intellect and yet the intelligent strategies of the Marvellous Angel Serpent succeed almost always in fooling mankind’s heart into leading its intellect onto foolish paths. Such is the 6000 year history of mankind until post-Serpent history arrives when that Great Angel will no longer be a Serpent but an angel of Necessity to help mankind fulfil certain physical needs for the sake of its continuation.
GNOMEN 386 - From the original sin we see the sin of the desire to be Small-Gods. This sin is an integral element in all false theologies. We shall demonstrate that one does not come unto the ‘realisation’ of being ‘small-gods’ without the idea of Emanation.
We do not see human intellect used purposely for the sake of an evil scheme until the generation of the Tower. In the generation of Enosh they erred with their intellectual reason but they did not intend to go against the Creator. They erred in how to serve Him. The Tower, however, was a planned rebellion. They were jealous. Why should God have all the power and be eternal and not them? This was the purely foolish sentiment to which they turned their intellectual prowess.
GNOMEN 387 - The knowledgeable sages and magusi of Nimrod further reasoned that the reason for which, until then, all was for the Creator while relatively little was for them, was due to the fact that the ‘unified linguistic structure’ of the language of God was based on the absolute Oneness of the First Cause and on His absolute rule. If, on the other hand, they could ‘capture’ that language, so that it be theirs instead of God’s, then they too could be eternal and their names would be praised forever. In order to do this, they had, first of all, to distance themselves from the First Cause. They would decree, for example that the name God would from then on not refer to the First Cause but to King Nimrod. No subtle rebellion compared to the error generation of Enosh but those of the Tower desired an Eternal Building for themselves.
GNOMEN 388 - Or instead of the expression ‘the heavens created by God’ they decreed ‘the heavens created by Nimrod’. In this way, they believed, the Divine Powers above, in the hands of the First Cause, would be taken by Nimrod who would become the King-God of the universe and that he and all his faithful subjects would become ‘eternal’ through him. They bein essence that the words themselves of that first tongue were the ‘receptacles’ to Divine Emanations, of Divine Powers that had emanated from the First Cause. The ‘words’ themselves were the building blocks of God’s construction but if they could themselves become close to those Emanated Powers, by using those words in favor of themselves, they too would become ‘Small-Gods’, Divine Emanations.
GNOMEN 389 - To further their cause, they needed to put those receptacles to work for them in a concrete way, so that the words used in their newly decreed sense might have a corresponding construction on the physical level so as to bind their words on all levels, from the earth until the heavens above. The mystic construction of every generation throughout the world. They are totally enthralled in the success of their elevation and the lights that they envision. But they do not ask themselves if, a priori, such is the way desired by the Creator of all or if the linguistic structure which unites their meditation is of the First Cause or is of other Divine Emanations. Their intentions of taking for themselves what they can, even that which is not theirs to be taken, opens for them impure worlds and they live in idolatry without knowing it.
GNOMEN 390 - Every false theology contains a binding between the person and Emanated Deities or Divine Emanations or a Divine Emanation such as the ‘Son of God’ in Christianity or Buddha in Buddhism or Zeir Anpin of the Zohar (but covered over so as not to be felt - see the incredible exchange of letters of the Hhacham ElGafeh and a Kabbalist from Jerusalem in his introduction to Milhhamot Ha-Shem). From the generation of Enosh we see the original error of idolatry in distancing oneself from the First Cause and for associating the name of God on ‘other causes’ which are then ‘deified’. That deification which comes by way of association presupposes the concept of Emanation. There is no ‘deification’ without the Divine Power of God that emanates of its Divinity or Godliness on the new Divine Emanation of their cult. Perhaps, as in the cases of the stars, the ‘body of the star’ may have been considered by them a creation but the Divine Spirit or Soul of the star was Divine because it was emanated from the Great Divinity above.
GNOMEN 391 - In the Tower we see the Hated Idolatrous Construction in their belief that they could build their own Eternal Kingdom by taking from God his Emanation Building Blocks! In the sin of the golden-calf. we see how the Divine Emanation Mentality made the mixed-multitude have a false idea of Moses and to consider him as a chosen receptacle to embody the Divine Emanation and they chose a golden-calf to substitute Moses. We shall see from the Breaking of the Tablets that because of the mentality of Emanation, Moses understood that they would falsify and deify the Tablets and the writing of the 10 commandments themselves. And unfortunately the historical prophetic realisation of that sin materialised in the form of the Ten Emanated Spherot of the Book of the Zohar.
GNOMEN 392 - Moses himself, the beloved servant of God, is not less than the Tablets of the Law and both Moses and the Jewish people were not given to the Tablets; the Tablets were given to Moses and to the Jewish people. Also this is an essential teaching in the lessons of that Breaking. If you think that the Tablets are Divinely Eternal as God is eternal, you will come to deify the Tablets themselves, and if you do so, so you will falsify all the relationships between the Tablets and the people; the people will be given to the Tablet-God instead of the Tablets of God that have been given for the people.
GNOMEN 393 - Also that was an allusion to the generations that were coming; do not think that when the time comes to establish the House of God in a chosen place, that since God ‘resides’ in the House, the House is of itself Eternal and cannot be destroyed. The House in which God resides was given for the benefit of the people and if the people do not appreciate the House of God and are not benefited by it, God will not reside in that House and it will be destroyed. For the heavens and the higher heavens are His dwelling place and the earth is His foot-stool and why should He come to dwell, so to speak, in a House if not for His great love to see people benefited from it.
GNOMEN 394 - That allusion, you might ask, is more fitting because the Tablets were holy and the Temple was holy, but how can we say that the 10 Commandments written on the first Tablets are in counter-position to the impure and idolatrous doctrine created by Moses de Leon of Spain? First of all one allusion has nothing to do with another and it is possible that one Sign of the Torah alludes to 70 different historic events. But the question is not this. It was against Pharaoh that Moses, our teacher, had to deal in Egypt and it was against the idolatrous Egyptian mentality of Divine Emanations of the mixed-multitude that Moses had to combat and to correct. We know, because we have received it, that the Book of the Zohar and all the False-Kabbalah is the final golden-calf of history that has to be broken to pieces and destroyed.
GNOMEN 395 - We must try to understand something more of it. How does the breaking of the Tablets relate to the 10 Emanated Spherot of the Book.o.t.Zohar in such a way that this Sign of Moses, out teacher, actually helps us in the breaking-down of that false doctrine? But look, from those Tablets shone a true light that splendered and uplifted the beholder to a new dimension of the spirit. It was the true ‘zohar’ bright-shining light as the brightness of the heavens. The first Tablets of the 10 Commandments, more than anything else in existence represented the Tree of Knowledge of Good and Evil and the Tree of Life to those that cling to it.
GNOMEN 396 - This is because that Breaking would have to break down the foundations of the false-Kabbalah of the Book of the Zohar itself, the Shnei Luhhot Ha-Brit (The Two Tablets of the Pact, of Rabbi Moses Cordevero) and the Etz Haim (Tree of Life) of Haim Vital on the Lurianic Kabbalah. These have had the greatest influence for the last 400 years in extending the false-Kabbalah. The fusion of the exclusively mystical language of the B.o.t.Zohar and the revelations of the emanation codes in Shnei Luhhot Ha-Brit and the ‘rationalistic definitions’ of the emanation terminology from the Ein Sof until Malchut d’Atzilut of the ‘Etz Haim, gave birth to all the new forms of spiritual alimentation that went into the later development and formation of Hassidism which is the third and longest current time-wise of Zohar-history.
GNOMEN 397 - Habad-messianism is the Fourth Hated Generation of Zohar-history with all the corresponding idolatrous sins hidden in it. Also the Sin of Habad has its Messianic-Nimrod sitting on the top of its own false linguistic structure with his head in the World of Emanation so as to secure the name of Habad forever. Nor will it be forgotten for the Massianic-Farce that it created and for the thousands and thousands of innocent souls that fell into its trap and for the millions and millions of dollars spent on false-Messiah propaganda instead of being used for mitzvot. And even more will it be remembered for the kind of terrible golden-calf worship of its self-chosen Messiah. The burning of the golden-calf and the purification of the people distinguishing those who had truly fallen and those who could be saved corresponds to the necessary purification of Habad, as explained in the Hherem Mi-Deoraita.
GNOMEN 398 - The Zohar-Ashlag School of the Kabbalah represents the doubling of the Hated Fourth Generation, that part which springs back to the Sin of the Fathers and binds the filthy, idolatrous sin of Emanation to its new unified linguistic simplification on a ‘universal’ ‘fifth’ level, awakening the Wars of God against the false and idolatrous doctrine of Emanation. With the fifth level of the idolatrous sin reached, the doubling of these Signs completes at the same time the Tenth level meaning that all levels of the idolatrous sin have been reached and it is thtime for the historical realisation of the Breaking of the falsified-Tablets. The Ten Commandments as they were written on the first-Tablets come back to destroy, bury and annihilate the Ten Emanated Spherot of the Book of the Zohar and all the false-Kabbalah.
GNOMEN 399 - The Ten Commandments written on the second Tablets had in themselves a certain level of ‘completeness’ compared to the first Ten Commandments. The Sign to this is the letter ‘teth’ (ninth letter of Heb. alph.) in the expression ‘le-ma’an yitav lach’ (that it be good for you) in the fifth commandment of honoring one’s father and mother in Deuteronomy etc. letter which does not appear in the entire Decalogue as written in Exodus. The ‘ninth’ letter is in the Sign of truth, as nine, for various reasons, is called the number of truth (emet - truth in Heb. in its small gematria 9; also the sum of the numbers of every multiple of 9 is always 9: 18, 27, 36, 45 etc. This absolutely does not mean that the commandments of the second Tablets were ‘truer’ than the those of the first Tablets!
GNOMEN 400 - The indication of a level of truth or completeness in the truth of the second Tablets refers to the truth in seconding the first revelation. This seconding could only have been accomplished by a ‘second reception’ of the commandments. It is the completion that allowed afterwards that the Torah be brought to the extension of its fullness with the Fifth Book of Moses, Deuteronomy, thus completing the commandments to 613. It was thus an enhancing factor in extending the doubly verified Pact between God and His chosen people because the second giving of the commandments, after the terrible sin of the golden-calf, has enormous significance confirming God’s eternal love for Israel notwithstanding the sins and errors that they would commit in the course of their history.