So why does the Bible use human imagery to describe G-d, if it is only going to confuse us? Tradition teaches that the "Torah speaks in the language of people," for communication between G-d and His creations requires a common vocabulary. Otherwise, it becomes monologue. No matter how profound a thought, or how many have heard it spoken, it might as well be gibberish, from the perspective of communication, if the audience does not understand the words.

As a teacher condenses his relatively vast body of knowledge into a vocabulary which suits the level, ability, and interest of his student, so does G-dspeak to us through the Torah, a communication which must be meaningful to child and adult alike. Its wisdoms are the property of every human being. As such, it must communicate on all levels simultaneously. This is no small task. What a marvel that it has succeeded! Walk into any religious Jewish home and you will see parents and children reading the same Book. And even more astounding, those same 250 pages engage both of them day after day, month after month, year after year, generation after generation. The child finds stories that spark imagination and inculcate basic morals, while the parents extract profundities of philosophy and metaphysics. Our work as adults is to strip the anthropomorphisms of their literal and petty connotations, exposing the profound spiritual concept veiled in analogy. This is a most potent exercise. The Kabbalists note that there are exactly fifty nouns used in anthropomorphic relationship to G-d. (For example: Hand of G-d, throne of G-d, sabbath of G-d, etc.) These very terms reveal many of the mysteries associated with the Fifty Gates of Understanding (Binah). They are the fifty levels of understanding G-d's unity. This subject is discussed at length in the mystical writings. It is, however, a more advanced area of study, and will be discussed in depth in later lessons.

Another common misconception is that the Jewish G-d is a male G-d. In fact, G-d is beyond gender, making use of both male and female elements as deemed appropriate for the purpose of interacting with creation. Yet at the deepest level of His all-encompassing oneness,even the dualities of gender do not exist. The conventions of Kabbalah in this respect are based on the physical differences between men and women. Therefore, when G-d assumes the role of transcendent, active bestower and outward, extending principle, He is referred to in the masculine. Upon assuming the role of indwelling presence and receptivity, the feminine case is used. The language of these lessons follows this model. An intensive discussion of male and female principles within Divinity and their correspondence to the various names of G-d used in prayer is presented in later lessons.

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