Much of this work is explicitly pantheist: it insists repeatedly that God ‘is everything’ and everything is united in Him, ‘as is known to the mystics’. But if God is in everything, and everything is in God, how can God be a single, specific being, non-created and absolutely separate from creation, as orthodox Judaism had always emphatically insisted? There is no answer to this question, except the plain one that Zohar-kabbalah is heresy of the most pernicious kind. Yet it is a fact that this kind of mystic pantheism exercises a curious appeal to very clever people whose customary approach to
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