ג' חשון – אגרת הקודש פרק כ"ה

It seems to me that their entire objection is not really about the precise wording or the technical language used. Rather, their issue is with the very core idea of the התלבשות השכינה בקליפות—the indwelling of the Divine Presence within the kelipos (forces of concealment or impurity).

They simply do not have faith in what the Arizal writes in ספר הגלגולים—Sefer HaGilgulim. The Arizal clearly explains that the Shechinah can be present even in places of impurity, and this is something they are not willing to accept or believe.

Even if they try to make a distinction between the spiritual קליפות—kelipos and the physical non-Jews, the fact remains that there is nothing as physical as עפר הארץ—the dust of the earth. Yet, even in something as lowly and material as the dust of the earth, the Divine Presence is invested.

Specifically, מלכות דמלכות דעשיה—the lowest level of Malchus of Asiyah, and within it, מלכות דיצירה—Malchus of Yetzirah, are enclothed, as explained earlier. This shows that the Divine Presence can be found even in the most physical and mundane realities, not only in spiritual realms.

If their objection is because of the impurity of the souls of non-Jews, the truth is that the souls of non-Jews themselves originate from the union of זו"ן דקליפות הרוחניים—Zeir Anpin and Nukva of the spiritual kelipos, as the Arizal writes.

This means that even the spiritual kelipos are the source of their impurity. So, the distinction they are trying to make between spiritual and physical kelipos does not hold up, because the impurity of the physical is rooted in the spiritual kelipos themselves.

In truth, this whole matter of how the Divine Presence is enclothed in such realities is a very deep and complex topic that requires broad explanation.

However, the complaint is not really against us, but rather against the Arizal himself, since these teachings are directly from his writings. The issue is not with our explanation, but with the foundational sources in Kabbalah.

Let no listener suspect that I consider myself to have fully grasped the Arizal's words, or to have stripped them of all their physicality and understood them in their purest spiritual sense.

My only intention here is to explain the teachings of the Baal Shem Tov, of blessed memory, and his students, based on the Kabbalah of the Arizal. I am not claiming to have a complete understanding of the Arizal's intent, but rather to clarify the Baal Shem Tov's approach as it is illuminated by these teachings.

Furthermore, this whole matter is not some hidden mystical secret of Kabbalah, nor is it one of the הנסתרות לה' אלקינו—the hidden things that belong to G‑d alone. Rather, it is from the הנגלות לנו ולבנינו—the revealed things that are for us and our children.

We are meant to have complete faith in the explicit verse: "הלא את השמים ואת הארץ אני מלא נאם ה'" ("Do I not fill the heavens and the earth? says Hashem," Yirmiyahu 23:24). The verse cannot be interpreted away from its simple meaning: G‑d is everywhere, in all places, without exception.

This is also a simple faith that is found among the Jewish people as a whole. It has been handed down to us from our holy ancestors, who walked with G‑d in simplicity and sincerity.

They did not try to investigate or analyze the nature of Divinity with human intellect, which is infinitely beyond our understanding. They simply believed that G‑d fills the entire world, without needing to know or comprehend how this is so. This pure faith is the foundation of our tradition.

It is only in more recent times that new groups have arisen who seek to investigate and analyze these matters with intellectual inquiry. But it is impossible to bring these concepts close to their understanding, except by using the premises and foundations taken from the Arizal, and only when these are stripped of their physical trappings.

This is as I have heard from my teachers, whose souls are in Gan Eden. These matters cannot be fully explained in writing, but are best transmitted from mouth to ear, through direct teaching and personal guidance.

However, it is impossible to explain this matter properly in a letter. The only way to truly convey it is מפה לאזן שומעת—from mouth to ear, meaning through direct oral transmission. This is something that can only be communicated to יחידי סגולה—those select individuals who are truly worthy, and to the שרידים אשר ה' קורא—the remnant whom Hashem calls.

This is as the verse says: "ומבקשי הוי' יבינו כל" ("Those who seek Hashem will understand all," Mishlei 28:5). In other words, only those who are genuine seekers of Hashem will be able to truly grasp these concepts.

And from the positive statement, you can infer the negative—meaning, if someone is not among those who seek Hashem, then this understanding will not be accessible to them. The implication is that this depth of understanding is reserved for those who are sincerely searching for Hashem.

Here, you have seen an explanation of a particular saying from the well-known seforim—this is given as an example and a sign. The point is to show that even those statements or teachings that seem astonishing or difficult to understand, in truth, they all have an explanation and a proper interpretation for those who are truly deserving.

In other words, nothing in these teachings is random or without meaning. Even the most puzzling or wondrous statements have a context and a deeper explanation, and with the right approach, they can be understood well by those who are fitting—לי"ח, meaning to those who are truly alive and receptive to these ideas.

However, do not expect that I will be able to explain everything to you in writing. This is a very heavy and extensive task, and it is simply impossible to do so in any way through letters.

If you truly desire to understand, then send from among you one unique and special individual to represent your group. To that person, I will speak face to face, with G‑d's help. In that direct encounter, I will be able to explain these matters properly.

May Hashem be with my mouth as I speak, and may the words of my mouth be pleasing and acceptable. The ability to convey these deep matters depends on direct communication and on Hashem's help in expressing them.