Now, the intelligent will understand something far more remarkable, namely, what happens in heaven above through the deliberation and elucidation of an adjudged ruling - of the Gemara and of the earlier and latter codifiers [58] which, before this deliberation, had been concealed.

For by means of this [clarification] one elevates this ruling from the kelipot that were hiding and covering it in such a way that it was not known at all, or that its reasoning was not clearly understood. [59]

For the reason [60] [underlying a particular halachah] derives mystically from the Sefirah of Supernal Chochmah, from which sparks fell into the kelipot as a result of the primordial "breaking of the vessels."

[As to these sparks of Chochmah which constitute the reasons,] they are there in a state of exile, because the kelipot rule over them and hide the wisdom of the Torah from both the higher and lower beings - [both from the created beings of the higher worlds, such as angels and souls, and from man situated here in this lowly world].

This is why it is stated in Ra'aya Mehemna, [as quoted at the beginning of the present letter], that "a problematic query ... emanates from the side of evil."

Since it creates difficulty in the comprehension of a Torah concept, it derives from the evil kelipot which conceal the Chochmah of the Torah.

   

Notes:

58. (Back to text) Note of the Rebbe Shlita: "All of these have to do with the clarification of the reason [underlying a law], as is soon stated."

59. (Back to text) Note of the Rebbe Shlita: "...even though it was known. This applies to many halachic rulings in the Gemara and especially in the Codes."

60. (Back to text) Note of the Rebbe Shlita [on this addition, which identifies the reason with the sublime Sefirah of Supernal Chochmah]: "This [addition] explains the magnitude of the exile [when the reason is not known], (and of the [consequent] redemption [when it is ascertained]) - even though the law itself is known and [hence] not in exile."