קבלה אויף ישעיהו 25:1

And indeed when the ultimate purpose is only revelation of the Singularity, and not its concealment, and like we explained before, that this concealment is only intermediate in order to come to this end of revelation; therefore, even though the concealment of His countenance is to innovate with it this manner of behavior of good and negative, He returns nevertheless and oversees with the characteristic of goodness and according to the law of his rulership, to complete bringing about all of this behavior in the general rectification. And this is a simple matter, since ou have already heard how He set a time limit to the this darkness of the good and negative all the time of the six thousand years; and He already decreed from the beginning the end which is the purpose of all of this, and His Singularity will remain revealed, and the goodness of the world will be established forever and ever. If so, every day that passes, we find the world coming closer to its perfection; and not only this, rather that the Holy One blessed is He brings about overturning through the depths of his wisdom, and continuously revolves transformations, to bring the world towards this perfection. And this is what the text said (Tehilim 40:6), "Many things have you done HaShem my Lord, your miracles and thoughts are towards us..."; and similarly said the prophet (Isaiah 25:1) "...Counsel from the past is faith for the faithful"; and similarly it is said (Samuel II 14:14) "...and he plans so that the exiled will not remain exiled". For certainly the Holy One blessed is He does not want to hold to the way of Good and negative for such a long time, and afterward to abandon it and to grasp the way of rulership and Singularity in one moment, like a person who regrets and is consoled; rather from the depths of His wisdom may He be blessed he revolves the events from the depths of his wisdom such that, from within the Good and negative itself in the end we reach this point, that all will be completed, and He may His name be blessed will reveal His Singularity. And more will be explained from this later with the help of heaven:

Likewise, wherever you find the term “Wonders-Nifla’ot-נפלאות,” it refers to what is concealed from the creatures, and is unknowable to anyone other than HaShem-יהו״ה, blessed is He. About this the verse states,²⁰⁰Psalms 136:4 “To Him Who alone performs great wonders,” which certainly is so. About this it states,²⁰¹Job 42:3 “It is beyond me-Nifla’ot Mimeni-נפלאות ממני, I shall not know.” Likewise, the angel said to Manoach,²⁰²Judges 13:18 “Why is it that you ask for my name? It is hidden-Pelee-פלאי,” meaning, “I have no fixed name except in thought-Machshavah-מחשבה.”²⁰³That is, the angel is named according to its mission, which always changes, so much so, that the angel himself does not know what the change, and therefore the name, will be (and it therefore tied to this aspect of Thought-Machshavah-מחשבה). See Sifri Naso 42 and Rashi to Judges 13:18. Also see Tikkunei Zohar 91b. It likewise states,²⁰⁴Exodus 15:11 “Too awesome for praise, Doer of wonders-Pele-פלא,” and,²⁰⁵Isaiah 25:1; See Zohar III 193b “Who wondrously-Pele-פלא councils from afar.” Now, even in matters that are within the capacity of man to grasp, as long as it is concealed from him, it is called “Pele-פלא,” as in the verse,²⁰⁶Deuteronomy 17:8 “If a matter of judgment is hidden-Yipale-יפלא from you,” and,²⁰⁷Isaiah 29:14 “Therefore, behold, I will continue to perform more wonders-L’Haflee-להפליא against this people – wonder upon wonder-Haflei VaPheleh-הפלא ופלא; The wisdom-Chochmah of its wise men will be lost, and the understanding-Binat-בינת of its sages will become concealed.” This verse hints at Wisdom-Chochmah and Understanding-Binah, and thus has already been said. The secret of the suffering of the righteous and the prosperity of the wicked is bound to this verse.