TWENTY-FIVE. “To comprehend the words of understanding”¹ stated in the sacred book called Tzavaat Harivash²—[though in fact it is not at all his testament,³ (Kitzurim V’Hearot, p. 40), and L. H. and he did not ordain anything before his passing; they are mere gleanings of his pure sayings that were gathered, “gleanings upon gleanings,”⁴ 6b. and (the compilers) did not know how to determine the phraseology exactly in its proper fashion. The connotation, however, is absolutely true.]

footnotes: ¹ Par. Proverbs 1:2. ² The Testament of R. Israel Baal Shem Tov (In English: Kehot, 1998). ³ Emended according to the glosses of the Tzemach Tzedek ⁴ Par. Taanit

—we shall precede⁵ with the saying of our Sages, of blessed memory: “Whoever is in a rage is as if he worships idols.”⁶ I:27b; III:179a, and 234b; Zohar Chadash 21a; Maimonides, Hilchot Deot 2:3. Cf. Shabbat 105b; Nedarim 22b. The reason is clear to those that have understanding, because at the time of his anger faith has departed from him. For were he to believe that what happened to him is of the L–rd’s doing, he would not become angry at all.

footnotes: ⁵ For the passage in question see below, note 81. ⁶ Zohar

And though it is a person possessed of free choice cursing him, or hitting him, or causing damage to his money, and therefore guilty according to the laws of man and the laws of Heaven for having chosen evil, nevertheless, as regards the person harmed—this was already decreed from Heaven, and “the Omnipresent has many agents.”⁷ III:36b; Rashi on Exodus 16:32.—See Taanit 18b; Mechilta and Rashi on Exodus 21:13; Emunot Vedeot, by R. Saadiah Gaon, 4:5. See also Bamidbar Rabbah 18:22; etc. Maamarei Admur Hazaken Haketzarim, p. 379 ff.

footnotes: ⁷ Zohar

And not only this, but even at that particular time when he hits or curses him, there is vested in him a force from G–d and “the breath of His mouth,”⁸ blessed be He, which animates and sustains him, and as it is written: “For the L–rd told him: ‘curse!’”⁹ Now, where did He say (so) to Shimi? But this thought, that occurred in Shimi’s heart and mind, descended from G–d, and the “breath of His mouth—which animates—all their hosts” animated the spirit of Shimi at the time he spoke those words to David.¹⁰, sect. 241 (cf. Minchat Chinuch, ad loc., and Tanchuma, Vayikra 7): Reishit Chochmah, Shaar HaAnavah, ch. 3. Cf. references cited above, note 7. For if the “breath of His mouth,” blessed be He, had departed from the spirit of Shimi for a single moment, he could not have spoken at all.

footnotes: ⁸ Psalms 33:6. ⁹ II Samuel 16:10. ¹⁰ See Sefer Hachinuch

(¹¹And that is the meaning of “For the L–rd told him [at that very moment, indeed]: ‘curse David.’ Who then shall say…?”9

footnotes: ¹¹ Brackets appear in the text.

And as known what the Baal Shem Tov, of blessed memory, said¹², Part II, ch. 1, and cf. Midrash Tehillim 119:36. (See Hayom Yom, 26 Tishrei.)—See also the anthology Sefer Baal Shem Tov al Hatorah, section Bereishit, par. 48-51. on the verse¹³ “Forever, O L–rd, Your word stands firm in the heavens”: The combinations of the letters wherewith the heavens were created, i.e., the fiat “Let there be a firmament…,”¹⁴, ch. 20. stand and remain vested in the Heavens forever, to vivify and sustain them.

footnotes: ¹² See Likkutei Amarim ¹³ Psalms 119:89. ¹⁴ Genesis 1:6; cf. Mayim Rabbim 5636

This is unlike the theory of the philosophers who deny individual providence.¹⁵ 3:17. They, in their false imagination, compare the work of G–d, the Maker of Heaven and Earth, to the work of man and his schemes: when the metalsmith has completed a vessel, the vessel no longer needs the hands of the smith. For though his hands are removed from it, it remains intact by itself. But their eyes are bedaubed so that they cannot see¹⁶ the great difference between man’s work and schemes—[which is (the production of) something out of something (yesh meyesh), except that he changes the form and the image]—and the making of heaven and earth [which is creatio ex nihilo (yesh meayin)].

footnotes: ¹⁵ See Moreh Nevuchim ¹⁶ Par. Isaiah 44:18.

(The latter) is a wonder much greater than, for example, the splitting of the Red Sea—which the L–rd caused to go back “by a strong eastwind all that night…and the waters were divided.”¹⁷ If the wind had ceased but for a moment, the waters would again have flowed downward, as is their way and nature. They would not have stood upright as a wall, even though this characteristic of the water,¹⁸ too, was created and innovated ex nihilo (yesh meayin). A wall of stones stands erect by itself, without any wind, but this is not of the nature of water. Now, a fortiori, and a minori ad majus, with respect to the creation of substantiality ex nihilo [which transcends nature and is more wondrous than the splitting of the Red Sea], how much more so would a withdrawal, Heaven forfend, of the force of the Creator [(bringing about) substantiality ex nihilo] from the creature, cause the creature to revert to absolute naught and nothingness! The operative force¹⁹ thus needs to remain constantly in the effect,²⁰ to vivify and sustain it.²¹ 3:11. This aspect is the “word of the L–rd” and the “breath of His mouth” of the ten fiats wherewith the universe was created.²² 4:1; see above, Epistle 5, note 79.

footnotes: ¹⁷ Exodus 14:2. ¹⁸ To flow downward. ¹⁹ The force of the Creator. ²⁰ The creature. ²¹ Cf. Kuzari ²² Avot

And even this material world, and the inorganic class in it, their vivification and sustenance is the “word of the L–rd” of the ten fiats that has become vested in them and sustains them to be inorganic matter and substantiality ex nihilo, so that they will not revert to the absolute naught and nothingness they had been.

And this is the meaning of the statement of the Arizal,²³ 39:3; see also ibid., 50; et passim. Cf. Likkutei Amarim, Part I, ch. 38 and Part II, ch. 1. (On the Arizal, see above, Epistle 5, note 103.) that there is a type of soul and spiritual vivification even in inorganic matter as stones, and dust, and water.²⁴, Part II.

footnotes: ²³ Etz Chaim ²⁴ This whole section (from “what the Baal Shem Tov said” onward) is a resume of the first two chapters of Likkutei Amarim

Now it is known to the students of Kabbalah that the “word of the L–rd” is referred to as Shechinah, in the terminology of our Sages, of blessed memory, and as imma tataah and matronita, in the terminology of the Zohar [especially at the beginning of section Vaeyra], because it dwells and vests itself in the creatures to vivify them.²⁵, s.v. Malchut; cf. above, Epistle 8. See also Pardes Rimonim 23:4.

footnotes: ²⁵ See Addendum, Mystical Concepts in Chassidism

In the terminology of the Kabbalists it is called malchut, relating to “The word of the king is regnant,”²⁶ because the king conducts his kingdom through his edict, and also for other reasons known to the students of Kabbalah.²⁷

footnotes: ²⁶ Ecclesiastes 8:4; see comment., ad loc. ²⁷ Cf. above, Epistle 20, notes 47 and 49.

Now it is known that there is a rank and level of malchut of Atzilut, and a rank of malchut of Beriah….

Malchut of Atzilut is the “word of the L–rd” which vivifies and brings into being the great souls that are of the rank of Atzilut, as the soul of Adam of whom it is said, “He breathed into his nostrils a soul of life,”²⁸, p. 40, and L. H.).—Genesis 2:7; see above, Epistle 12, note 48. and as the souls of the patriarchs, and the prophets, and the like (²⁹who were truly a “chariot for G–d” and in a state of self-abnegation in relation to Him.³⁰ Thus our Sages, of blessed memory, said:³¹ III:232a; ibid., 306b. Cf. Shemot Rabbah 3:15 and comment. by R. David Luria, ad loc.; Zohar III:7a and 265a. “The Shechinah speaks from the throat of Moses,”³², as if he himself did not exist as a separate entity. Cf. Likkutei Amarim, Part I, ch. 34. and likewise with all the prophets and those possessed of the Holy Spirit: the Supernal Voice and Speech vested itself in their actual voice and speech, as mentioned by the Arizal).

footnotes: ²⁸ (Emended according to Kitzurim V’Hearot ²⁹ Brackets appear in the text. ³⁰ See above, Epistle 15, note 24. ³¹ See Zohar ³² I.e., Moses was but a passive tool for the speech of the Shechinah

Malchut of Beriah is the “word of the L–rd” which vivifies and brings into being the souls and angels in the realm of Beriah, whose level is not like the level of Atzilut….

And malchut of Asiyah is the “word of the L–rd” which vivifies and brings into this world, in its totality, including the element of dust, and the water that is below the earth.

(³³However, in the countries of the heathens³⁴ the vivification is by way of an investment of the extraneous patron-angels (sarim hachitzonim) that are appointed over the seventy nations.³⁵ III: beg. of 244a (Raaya Mehemma); Tikkunei Zohar 24 (69a). That is, a spark from the “word of the L–rd,” called malchut of Asiyah, descends and radiates over the supernal patron-angels in a way of encompassing from aloft, but does not truly vest itself in them. Rather, the vivification issues to them from this radiation shining over them from aloft, in a mode of encompassment.

footnotes: ³³ Brackets appear in the text. ³⁴ L. H. substitutes nations for this and all subsequent instances of heathens. ³⁵ Cf. Zohar

And from the patron-angels vivification issues to the heathens, and to the cattle, beasts, and fowl that are in their lands, and to the physical earth, and to the physical heavens, i.e., the planets.³⁶ 32 (76b). (³⁷However, the heavens and the earth, and the cattle, beasts, and fowl that are pure, are influenced by the kelipat nogah.³⁸ The impure (animals) and the souls of the heathens, however, are (influenced) by the other kelipot.)³⁹, containing no good whatsoever in themselves, and kelipat nogah, an intermediate category between the three kelipot mentioned and the order of holiness. Dependent on the motives and actions of man, kelipat nogah is absorbed in one or the other of these two realms. It is a sort of potential kelipah, which can be sublimated and developed, or may fall among the wholly impure kelipot. See Addendum, Mystical Concepts in Chassidism, s.v. Kelipot.

footnotes: ³⁶ Cf. Tikkunei Zohar ³⁷ Brackets appear in the text. ³⁸ See note following. ³⁹ G–d has made one thing opposite the other (Ecclesiastes 7:14; see above, Epistle 2, note 16). Everything in one realm has a corresponding opposite in another realm. The realm of holiness, sanctity, and parity, thus, is opposed by a realm of impurity. The realm of impurity itself is subdivided into two principal classes: the three altogether impure kelipot

Now, in the lands of the heathens, the heavens and the earth and all they contain, are all esteemed as truly nothing in relation to the patron-angels—which are their vivification and sustenance.

The patron-angels themselves are esteemed as truly nothing in relation to the vivification issuing to them from the spark of the “word of the L–rd,” which radiates over them from aloft. And even so, the vivification issuing to them from this radiation is in them in a state of exile. That is why they are called elohim acherim (other gods)⁴⁰ [while they call Him—“G–d of the gods”⁴¹ 110a; see comment. by Maharsha, ad loc.], as if they, too, are in the category of Divinity.

footnotes: ⁴⁰ See above, Epistle 22, note 37. ⁴¹ Menachot

The heathens who are influenced by them, therefore, are truly idolaters, until the time of the end when death and the sitra achara⁴² will be swallowed up,⁴³ I:54a; also ibid., 29a and 34a; et passim. and “then I shall turn to the nations …that they may all call by the Name of the L–rd.”⁴⁴ This is also referred to as the “exile of the Shechinah.” For this vivification, in a state of exile within them, stems from the radiation issuing to them from the spark of the “word of the L–rd” called Shechinah. (⁴⁵And this exile stems from the sin of the Tree of Knowledge and onward,⁴⁶ 19:7 (and its parallel instances). and is a rank of mere achorayim of holiness.

footnotes: ⁴² The other side; the realm of evil. ⁴³ Cf. Isaiah 23:8. See Zohar ⁴⁴ Zephaniah 3:9. ⁴⁵ Brackets appear in the text. ⁴⁶ Cf. Bereishit Rabbah

But when the Israelites were exiled to be among the nations—and the attachment and root of the Israelites is in the rank of the supernal face (panim)⁴⁷; see above, Epistle 4, note 9.—this became a total exile. Of this our Sages, of blessed memory, said: “When they were exiled to Edom, the Shechinah went with them.”⁴⁸ on Exodus 12:41; Sifrei on Numbers 10:35 and 35:34; Megillah 29a (acc. to v.s. of Eyn Yaakov, ad loc.). Cf. Jerusalem Talmud, Taanit 1: end of 1.))

footnotes: ⁴⁷ Pnimiyut ⁴⁸ Mechilta

Now, though “the L–rd is one, and His Name is one”⁴⁹ [that is, His speech and the “breath of His mouth,” which in the sacred Zohar⁵⁰ 22 (66b). is referred to as His Name, is singularly and uniquely one], nevertheless, the radiation and efflux of vivification, issuing forth from the breath of His mouth, blessed be He, divides into four different levels. These are the four worlds Atzilut, Beriah, Yetzirah, and Asiyah.

footnotes: ⁴⁹ Zechariah 14:9. ⁵⁰ Cf. Tikkunei Zohar

The difference is due to (⁵¹many) contractions and curtailments—screening and concealing the light and vivification so that it will not radiate in the world of Beriah as much as in the world of Atzilut; and in the world of Yetzirah it is by means of further contractions and curtailments….⁵², s.v. Worlds. However, there is no change whatsoever, Heaven forfend, in the essence of the Shechinah, i.e., the “word of the L–rd” and the “breath of His mouth.”

footnotes: ⁵¹ Brackets appear in the text. ⁵² See Addendum, Mystical Concepts in Chassidism

Also, as regards the radiation and efflux of vivification, the radiation which is in Atzilut pierces the curtailment and vests itself in Beriah. Likewise from Beriah to Yetzirah, and from Yetzirah to Asiyah.⁵³ Thus it follows that the light of the En Sof, blessed is He, which is in Atzilut, is also in Asiyah and in this material world through its investment in the malchut of Beriah, Yetzirah, and Asiyah, as everything is explained in the writings of the Arizal.⁵⁴

footnotes: ⁵³ See above, Epistle 20, and note 92, ad loc. ⁵⁴ See references cited above, Epistle 20, note 92.

Now, it is known to all that the soul of man is compounded of the ten sefirot: chochmah, binah, daat, and so on.⁵⁵ Though they are all of the breath of His mouth, blessed be He, [as it is written: “He breathed into his nostrils…”⁵⁶], nevertheless, more specifically the chabad⁵⁷, binah, daat. in his soul are analogous to the chabad in the ten sefirot, referred to as abba and imma;⁵⁸; above, Epistle 15, note 9; Epistle 19, note 11. and the attributes of love and fear, and so forth, in his soul are analogous to the middot in the ten sefirot, referred to as z’eyr anpin;⁵⁹ and the faculty of speech in his soul is analogous to the Supernal Speech, referred to as malchut, and Shechinah. Hence, when speaking words of Torah one arouses the supernal speech to unify the Shechinah.⁶⁰ III:105a; cf. ibid., 31b. That is why it is established that for the reading of the Shema, the Blessing after a Meal, and words of Torah, one has not discharged his duty by meditation without speech.⁶¹ 2:12; Shulchan Aruch HaRav, Orach Chaim 62:3 and 185:3. Shulchan Aruch, Yoreh Deah 246:22.

footnotes: ⁵⁵ See above, Epistle 12. ⁵⁶ Genesis 2:7; see above, Epistle 12, note 46. ⁵⁷ Chochmah ⁵⁸ See Addendum, ibid., s.v. Partzufim ⁵⁹ Ibid. ⁶⁰ See Zohar ⁶¹ Hilchot Talmud Torah

Now, with one opposite the other,⁶² there are “ten crowns of impurity.”⁶³. Zohar III:41b; 70a. Cf. Zohar I:167a; Likkutei Amarim, Part I, ch. 6. From these issue the souls of the heathens, also comprised of precisely those ten ranks. And it is common knowledge that⁶⁴ which has been stated in Sefer Hagilgulim⁶⁵ on Ecclesiastes 8:9; see also Or Hatorah, Neviim Ketuvim, vol. 2, p. 1129 ff. on the verse “That man rules in man, to his evil,”⁶⁶ that it refers to the mystery of the Shechinah’s exile in the kelipot in order to vivify them, and to empower them to rule, now,⁶⁷ in the time of the exile; but it is “to his evil….” And that is why the heathens dominate now⁶⁸ over Israel. For the souls of the heathens are of the kelipot, in which the Shechinah is vested in a state of exile. Though this requires extensive exposition (as to) how and what, it is, nevertheless, fact.

footnotes: ⁶² Ecclesiastes 7:14; see above, Epistle 2, note 16. ⁶³ Corresponding to the ten holy sefirot ⁶⁴ Par. Isaiah 12:5. ⁶⁵ Ch. 2; quoted by Taalumot Chochmah ⁶⁶ Ecclesiastes 8:9. ⁶⁷ Text corrected according to L. H. ⁶⁸ Text corrected according to L. H.

Despite this, the kelipot and heathens receive their nurture and vivification only from an aspect extended to them, of the achorayim of holiness, “as with one who casts away behind his shoulders.”⁶⁹, Part I, ch. 22. And even that is by way of numerous and immense contractions and curtailments until this radiation became vested in the materiality of this world and diffuses wealth and honor, and all physical pleasures, to the heathens.

footnotes: ⁶⁹ See above, Epistle 22, note 38; Likkutei Amarim

The Israelites, however, elicit from the aspect of the supernal face,⁷⁰ (as opposed to achorayim). as it is written: “May the L–rd make His face shine upon you,”⁷¹ in each one according to the root of his soul, even up to the peak of levels.

footnotes: ⁷⁰ Panim ⁷¹ Numbers 6:23.

After these words and this truth,⁷² manifest and known to all, we shall return to our original subject with respect to anger—that one is as an idolater. This is so with respect to mundane matters, because “Everything is in the hands of Heaven except for the fear of Heaven.”⁷³ 33b. Hence, with respect to matters of Heaven, “to warn off from wrongdoing,”⁷⁴ 40b. the reason stated does not apply, and as it is written⁷⁵: “And Moses was enraged.”⁷⁶ I:184a; II:182a-b; Zohar Chadash 21a; Maimonides, Hilchot Deot 1:4; comment. of R. Yonah on Avot 5:11. This is different because G–d caused him to encounter this mitzvah⁷⁷ 54b; Maimonides, Sefer Hamitzvot 1:205 and Hilchot Deot 6:7. of “warning off from wrongdoing” in order to make him meritorious.⁷⁸ 3:16.

footnotes: ⁷² Par. II Chronicles 32:1. ⁷³ Berachot ⁷⁴ Shabbat ⁷⁵ Numbers 31:14. ⁷⁶ See Zohar ⁷⁷ Leviticus 19:17; see Shabbat ⁷⁸ Cf. Mishnah, Makkot

But this applies (only) when he is able to prevent⁷⁹ by his wrath and anger against his fellow man.⁸⁰ 65b, Rashi (s.v. Lomar), and comm. by Maharsha, ad loc. However, when he is unable to prevent, as in the case of⁸¹ §120: “Also, when you hear someone speaking while you pray, say: ‘Why did G–d bring him here to speak while I pray? All this must be by hashgachah peratit (Divine Providence relating to all particulars). Speech is identified with the Shechinah. The Shechinah thus is vested in the mouth of that person in order that I strengthen myself for the service [of G–d]. How much, then, must I strengthen myself in the “service, i.e., prayer,” especially if that man speaking is a gentile or a minor.’ It follows, then, that the Shechinah is, as it were, in that person; thus it is but appropriate for you to act with alacrity.” Cf. also Likkutei Amarim, Part I, ch. 28. the heathen speaking and disturbing him in his prayer, (the question) then (arises), what that is this that G–d has done to him? It is but in order that he prevail and strengthen himself ever more in his prayer, in the profundity of the heart, and with so great a concentration that he will not hear the words of the heathen.

footnotes: ⁷⁹ Wrongdoing. ⁸⁰ Cf. Yevamot ⁸¹ The author now passes over to the original subject of the letter, i.e., the passage in Tzavaat Harivash

However, for such a level one needs a great and immense arousal.

And the counsel suggested for such an arousal is from the subject matter itself. He should consider and contemplate on the idea of the descent of the Shechinah, as it were: “She descended in wondrous fashion”⁸² to have a spark of her radiation invested. Thus she is in a state of exile among the kelipot, in a general way, in order to animate them. And now again, a spark of her radiation vests itself in a state of exile, in a particular way, in the speech of this heathen who speaks words that disturb the service of the L–rd, i.e., the devotion of prayer. And as explained above, one opposite the other…, thus the supernal speech vests itself in the nether speech…. Now this is truly “That man rules in man, to his evil”; that is, because of this man is aroused to pray with greater devotion, from the profundity of the heart, until he will not hear his words.

footnotes: ⁸² Par. Lamentations 1:9.

As for the compiler⁸³. writing “sharta” (dwelled), he did not know to determine the precise term. For the Baal Shem Tov, of blessed memory, used to deliver Torah discourses in the Yiddish tongue, and not in the sacred tongue. He meant to say: “nitlabsha” (became vested)—that is, in a state of exile. And that is the meaning of “especially if he is a heathen…,”81 for then there is so much more of a state of exile.

footnotes: ⁸³ Of Tzavaat Harivash

There is no need to wonder at a spark of the Shechinah’s illumination being referred to as Shechinah. Thus we find that even a created angel is referred to as G–d: in the section of Vayera,⁸⁴ according to the commentary of R. Moses Nachmanides, and as it is written: “And she called the name of the L–rd who spoke to her…”;⁸⁵ and many more (passages) like this.

footnotes: ⁸⁴ Genesis 18:3. ⁸⁵ Genesis 16:13 (see preceding verses).

It would seem to me that their seizing (this passage) is not because of the accuracy of the phraseology but with respect to the very idea of the investment of the Shechinah in the kelipot. For they do not believe what the Arizal wrote in Sefer Hagilgulim.⁸⁶ Should they want to distinguish between the spiritual kelipot and the physical idolaters, you have nothing more physical than the dust of the earth; nevertheless, the malchut of malchut of Asiyah vests itself in it, and within that the malchut of Yetzirah…, and as mentioned above.⁸⁷, Part I, chs. 6 and 51 (and references cited there). And should it be because of the impurity of the souls of the heathens, verily, their souls are from the conjunctio of the masculine and feminine (zivug zu’n)⁸⁸ of the spiritual kelipot, as mentioned in the writings of the Arizal. Hence it follows that the spiritual (kelipot) are the source of their impurity!

footnotes: ⁸⁶ Above, note 65. ⁸⁷ Cf. also Likkutei Amarim ⁸⁸ Cf. above, Epistle 20, note 38.

But in truth, this requires extensive elucidation regarding this investment. But this complaint does not apply to us, but to the writings of the Arizal. And let not he who hears (this) suspect me that I imagine to have understood the words of the Arizal, to divest them from their physical connotation. I came but to explain the words of the Baal Shem Tov, of blessed memory, and of his disciples, according to the Kabbalah of the Arizal, especially since this matter is not of the science of the Kabbalah and of the things “secret to the L–rd our G–d,”⁸⁹ but of the “things revealed to us and to our children”⁹⁰—to believe in full faith in the explicit verse, spoken by Scripture: “Do I, then, not fill the heavens and the earth, says the L–rd.”⁹¹ For Scripture does not lose its plain meaning.⁹² 63a.

footnotes: ⁸⁹ Par. Deuteronomy 29:28. ⁹⁰ Ibid. ⁹¹ Jeremiah 23:24. ⁹² Shabbat

Also, it is a simple article of faith among the general totality of Israel, handed down to them by their saintly ancestors, who walked in wholeness with the L–rd without searching the concept of Divinity by means of the human intellect, for it is infinitely beyond the intellect to know how He fills the earth.

But new ones have recently come⁹³ to examine this problem, and it is impossible to make them understand except by means of premises taken from the writings of the Arizal, divested from their physical connotation, and according to what I heard from my masters, may their souls rest in Eden. However, it is impossible to explain this clearly in writing, only orally to “the ear that hears,”⁹⁴ to adept individuals, and to “the remnants whom the L–rd calls,”⁹⁵ as it is written: “And they who seek the L–rd understand all,”⁹⁶ and from the affirmative you may infer….⁹⁷, Deuteronomy, sect. 46).

footnotes: ⁹³ Par. Deuteronomy 32:17. ⁹⁴ See Proverbs 15:31 and 23:12. ⁹⁵ Joel 3:5. ⁹⁶ Proverbs 28:5. ⁹⁷ The negative (Sifrei

You have now seen an explanation of a single passage from the well known books as a sample and token that indeed all “astonishing passages” have an explanation and meaningfulness for the students of Kabbalah. However, let them not hope for me to explain everything in writing. That is a hard and extensive labor and absolutely impossible. But if you so desire, send from among you one who is “outstanding in the congregation,”⁹⁸ 13b). and, G–d willing, I will talk to him “face to face.” And may the L–rd be with my mouth when my words will flow, and may the utterances of my mouth find favor.⁹⁹

footnotes: ⁹⁸ (Cf. Sanhedrin ⁹⁹ Psalms 19:15.