The Torah speaks "the language of man" in order for man to understand it in such a way that he is at least able to relate to it with the ordering of his life (if not with his mind).
It is also the primordial design, the archetypal metaphor whose origin is God Himself.
From this point of view, the giving of the Torah is like God's gift of Himself to man.
It may be regarded as the permeation of the inconceivably great into the circumscribed domain of the human.
But the only way for men to comprehend it is through allegory and metaphor.
By such means, the human mind can make leaps and build bridges to overcome the abyss in some pragmatic way.
This has been done by the "scholars of Truth," the sages of the Kabbalah.
For example: These scholars of Truth have called the Sefirot "lights" to help us understand the nature of the unity of God and His attributes.
For actually, the distance between God and the Divine attributes is too great for us to cross; all our ordinary comparisons and standards are woefully inadequate.
Moreover, in the higher worlds, the essence of all things is so much greater and more varied than anything we can conceive, and the difference between levels of existence so much more pronounced that we cannot consider even the possibility of a relationship that can overcome the vastness of the gap.
All that we can have any idea about, as said, is based on the Secret of Faith, on the premise that, in a manner we cannot fathom,
God does unite with the Sefirot and acts through them.
And since permission has been granted to speak of the Sefirot by the use of allegory and metaphor, we are able to obtain a certain insight into the relations between the human and the Divine in the world.
–Rabbi Adin Steinsaltz
From “The Sefirot and the Days of Creation,” p. 109 in The Sustaining Utterance by Rabbi Adin Steinsaltz