Between Tradition and Critique: R' Yaakov Emden's Examination of the Zohar in 'Mitpachat Sefarim' - Pt.2

Theologically and halachically problematic passages; contradictions between the Zohar and the Talmud; concealing the Zohar; and Kabbalah in general

Part of a series on “Proto-Scientific Jewish scholars, from Pre-Late Modern Period”. The first part was about Emden on the composition and origin of the Zohar: main Zohar; Ra'aya Mehemna and Tikunei Zohar; Idrot - Idra D’bei Mishkana; Idra Raba; Idra Zuta:

The following is based on מטפחת ספרים – ויקיפדיה, see there for citations

Theologically and halachically problematic passages in the Zohar

The Zohar states, on the verse in Exodus 34:23: 

שלש פעמים בשנה יראה כל־זכורך את־פני האדן יהוה אלהי ישראל 

Three times a year all your males shall appear before the Sovereign YHWH, the God of Israel.

מאן פני האדון יהו"ה, דא רבי שמעון בר יוחאי

"Who is this Sovereign YHWH? It is R’ Shimon Bar Yochai" 

This could be interpreted as elevating R’ Shimon Bar Yochai to a divine status and equating a pilgrimage to him with the biblical pilgrimage festivals. 

Emden sharply criticized this statement, calling it heretical, and argued that even if the greatest of prophets would say such a thing, it would be forbidden to listen to him. Such ideas were unacceptable to Rabbi Emden, so he couldn't believe that they came from the historical Rabbi Shimon Bar Yochai. He said: "God forbid to suspect him of this." 

Such ideas appearing in the Zohar could, in Emden's opinion, provide support for claims about the divine status of Shabbetai Zevi, drawing on the precedent set by the Zohar. However, Emden also suggested an interpretation of the statement, based on the word et (את) in the verse, which according to Rabbi Akiva comes to include Torah scholars. 

Emden concluded his forced proposal with the following words:

ועם כל זה שאיני מרחקו, איני מקרבו בשתי ידיים... ליבי מהסס בו

"Even though I don't distance it, I don't embrace it fully... my heart hesitates."

Defenders of the Zohar argued that a similar statement also appears in the Jerusalem Talmud, where the verse "YHWH is in His holy temple" (Psalms 11:4) refers to the study house of Caesarea (בית המדרש של קיסרין.).

Similar to these statements, the author of the Zohar placed R’ Shimon bar Yochai on a high pedestal like Moses, "revealed through us what was not revealed from the day when Moses stood on Mount Sinai." Emden objected to these words, asking, "Is it conceivable that none of the prophets up to the time of R’ Shimon bar Yochai reached this level?" He continued, "Who would believe such a novel statement, one that we are unfamiliar with and don't know its source?" 

In the Zohar, it's mentioned that three prophets served as priests, and one of them was Samuel, who served as a priest during the time of Eli the Priest. Emden vehemently opposed this assertion, stating "God forbid that we should believe or even hear such things!" He pointed out that Samuel was from the tribe of Levi, and a Levite claiming priesthood would be just like Korach. According to Emden, the verse which says Samuel took a lamb and offered it as a burnt offering refers to a private altar during a period when sacrifices were permitted on it. If the Zohar was referencing this, then it should also include Joshua bin Nun, who offered sacrifices in Gilgal.

Contradictions between the Zohar and the Talmud

In several places, the Zohar contradicts the Babylonian Talmud. An example of a halachic contradiction can be seen in the Zohar's elaboration on the danger of a priest marrying a widow. While it doesn't forbid such a marriage, it emphasizes the danger, suggesting it's better for a widow to remain unmarried. After the Zohar's emergence, this was the practice in Turkey. Emden argued against this, noting that it contradicts the Talmud, which restricts the prohibition only to a woman who became a widow twice (Isha katlanit - אישה קטלנית).

Another example comes from the end of the Zohar's introduction, where it's mentioned that three individuals "cause shame" to their bones. The third is someone who kindles a fire on Saturday night before the congregation has said Kedusha D'Sidra. The Zohar elaborates on the immense punishment awaiting such a person. Emden noted this contradicts the Talmud, which allows one to differentiate between the holy and the profane and immediately perform prohibited work, even before Kedusha D'Sidra.

The Concealment of the Zohar

Emden argued that regardless of the Zohar's authorship, most of it is fundamentally harmless and its benefits outweigh the drawbacks. However, after the problems arising from parts of it related to the Sabbateans, he believed it should be concealed, comparing it to the bronze snake (נחש הנחושת) that Moses made that King Hezekiah later hid when it became an object of idolatry.

Kabbalah in general

Despite his stance on the Zohar, Rabbi Yaakov Emden clarified his belief in Kabbalah. He wrote that he doesn't deny Kabbalah, and anyone who does is considered a complete heretic. However, Kabbalah, according to Emden, is only what doesn't contradict the "revealed" part of the Torah. He praised Kabbalah, believed in several of its fundamental concepts, like reincarnation, and even quoted the Zohar frequently in his works.

Rabbi Yaakov Emden also wrote several Kabbalistic works, including Tzitzim u'P'rachim and a siddur called Amudei Shamayim.