ט֭וֹבָה תּוֹכַ֣חַת מְגֻלָּ֑ה מֵֽאַהֲבָ֥ה מְסֻתָּֽרֶת׃
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The Beginning of Wisdom
23. The Sefirot have both revealed and concealed aspects. The revealed is considered to be external, and the concealed is considered to be internal. An example of a concealed aspect is a kindness done in secrecy, in which the kindness or goodness is not recognized, as stated in Proverbs:27Proverbs 27:5 “Good is a revealed rebuke coming from a hidden love,” and as stated in Talmud,28Talmud Bavli, Niddah 31a “The recipient of a miracle does not recognize it as such.”
The Beginning of Wisdom
112. Another aspect of the Sefirot is that of “Enclothing” (Heetlabshoot-התלבשות), whereby one conduct is concealed in and acts through a second conduct, which is the external expression of the inner, motivating one. The revealed conduct is considered to be the garment of the conduct concealed within it. Scripture thus states,134Proverbs 27:5 “Good is a revealed rebuke coming from a hidden love,”135See #23 for example, a father who punishes or disciplines his child does so out of great love of the child and for his ultimate betterment, by correcting the negative characteristics he sees in him. If he did not care for the child, he would not be moved to discipline him. However, to the casual observer it may seem to be cruel. In such a case, the love and kindness of the father is enclothed, so to speak, within the external expression of punishment and discipline.
112B. Sometimes in HaShem’s-יהו"ה relationship to Israel, the conduct of kindness is enclothed in that of judgment, for their ultimate good, as Scripture states,136Deuteronomy 8:5 “As a man chastens his son, so does the HaShem-יהו"ה your God chasten you.” So too, concerning the suffering of the righteous,137See #10 the sages stated,138Talmud Bavli, Yoma 87a “It is good for the righteous that [HaShem] does not countenance [their transgressions] in this world.” Scripture describes punishment as the concealment of HaShem’s-יהו"ה countenance, as it is written,139Deuteronomy 31:18 “I shall surely conceal my countenance on that day.”140The deeper meaning of this verse is, “I shall surely conceal my inner aspect (Panim-פנים) on that day.” This signifies that HaShem’s kindness, which is the inner, motivating force, is concealed by judgement, which is expressed in its stead.
112B. Sometimes in HaShem’s-יהו"ה relationship to Israel, the conduct of kindness is enclothed in that of judgment, for their ultimate good, as Scripture states,136Deuteronomy 8:5 “As a man chastens his son, so does the HaShem-יהו"ה your God chasten you.” So too, concerning the suffering of the righteous,137See #10 the sages stated,138Talmud Bavli, Yoma 87a “It is good for the righteous that [HaShem] does not countenance [their transgressions] in this world.” Scripture describes punishment as the concealment of HaShem’s-יהו"ה countenance, as it is written,139Deuteronomy 31:18 “I shall surely conceal my countenance on that day.”140The deeper meaning of this verse is, “I shall surely conceal my inner aspect (Panim-פנים) on that day.” This signifies that HaShem’s kindness, which is the inner, motivating force, is concealed by judgement, which is expressed in its stead.