kin ▁to ▁poly the ism . ▁ ▁Since , ▁according ▁to ▁the ▁myst ical ▁conception , ▁all ▁of ▁existence ▁em an ates ▁from ▁God , ▁whose ▁ult imate ▁existence ▁is ▁not ▁dependent ▁on ▁anything ▁else , ▁some ▁Jewish ▁s ages ▁perce ived ▁God ▁as ▁inter pen etr ating ▁the ▁universe , ▁which ▁itself ▁has ▁been ▁thought ▁to ▁be ▁a ▁manifest ation ▁of ▁God ' s ▁existence . ▁According ▁to ▁this ▁line ▁of ▁the ological ▁spec ulation , ▁J uda ism ▁can ▁be ▁regarded ▁as ▁being ▁compatible ▁with ▁pan ent he ism , ▁while ▁always ▁aff irm ing ▁genu ine ▁mon othe ism . ▁ ▁Kab bal istic ▁tradition ▁holds ▁that ▁the ▁divine ▁consists ▁of ▁ten ▁se f iro t ▁( attributes ▁or ▁em an ations ). ▁This ▁has ▁been ▁described ▁as ▁a ▁str and ▁of ▁J uda ism ▁which ▁may ▁seem ▁at ▁odd s ▁with ▁Jewish ▁commit ments ▁to ▁strict ▁mon othe ism , ▁but ▁Kab bal ists ▁have ▁consist ently ▁emphas ized ▁that ▁their ▁trad itions ▁are ▁strictly ▁mon othe istic . ▁ ▁Any ▁belief ▁that ▁an ▁inter medi ary ▁between ▁human ity ▁and ▁God ▁could ▁be ▁used , ▁whether ▁necessary ▁or ▁even ▁optional , ▁has ▁tradition ally ▁been ▁considered ▁her et ical . ▁Ma imon ides ▁writes ▁that ▁ ▁Some ▁rabb in ic ▁authorities ▁disag re ed ▁with ▁this ▁view . ▁Not ably , ▁Nach man ides ▁was ▁of ▁the ▁opinion ▁that ▁it ▁is ▁permitted ▁to ▁ask ▁the ▁ang els ▁to ▁b ese ech ▁God ▁on ▁our ▁beh alf . ▁This