חֲקִירוֹת וְחָכְמוֹת חִיצוֹנִיּוֹת

Even the true Tzaddik who is in the dimension of Moshe — who specifically must examine also these wisdoms and confusions that come from the dimension of the chalal ha'panuy [the vacant space / primordial void left by the contraction of the Ein Sof] — even he cannot reveal the Divinity that is present there, nor resolve all the objections and confusions that arise from there, nor bring a decisive proof for this; for this is impossible until the World to Come, when the secret of the tzimtzum [contraction] of the chalal ha'panuy will be revealed. And this very revelation will itself be the reward of the tzaddikim — who will attain attainments and understand that which it was impossible for them to understand in this world. But now, the true Tzaddik's examination of these wisdoms is beneficial in subduing the force of the confusions and investigations that arise from these wisdoms — by virtue of the greatness of the Tzaddik's holiness, and because every thing longs for its root. Therefore when the Tzaddik engages with these wisdoms, all the souls that have fallen into these confusions long and are inflamed to cleave to the soul of the Tzaddik — and he draws them out from there.

Every person is born with wickedness [rish'us] — for the nature of every person is drawn after wickedness, meaning after the evil lusts of this world, may the Merciful One protect us. Only out of fear of punishment does a person break his lusts and enter the ways of Hashem. But when one studies those books of philosophical inquiry [chakirot u'filosofia], Heaven forbid — one finds within them doubts and heresies that give support to the wickedness that is within one's nature. And therefore we do not find at all that any person became a wholesome and G-d-fearing individual through the investigative books — even though there may be found in their words some matters of good character and the like; even so, everything is vanity, for their harm outweighs their benefit, since they greatly confuse a person's mind. And fortunate are we that Moshe Rabbeinu, peace be upon him, chose the good portion and gave us the Torah — and opened it with: "In the beginning G-d created" [Genesis 1:1], etc. — without any of their investigations and proofs, but commanded us to believe in Hashem Yisborach through faith alone. And therefore it is forbidden for us to enter into investigations at all, Heaven forbid. And in truth there is no complete intellect whatsoever in the books of the investigators and philosophers — like the depth of intellect found in the words of our holy Torah [see the inner text]. And also these devices and inventions that the philosophers invented through their wisdom — all of it is from above: for the time had come for that wisdom or device to be revealed in the world, and therefore the flash of intellect came to them from above so that this matter should be revealed in the world. And the general principle: all types of innovations that the wise innovate through their intellect — whether in holiness, such as new Torah insights [peshatim, derushos], and the like, or, l'havdil [to distinguish], in matters of their wisdoms — all are extended and sent to them through their intellect from above, to each person from the place appropriate for him. For certainly the investigators and philosophers do not receive the flash of their intellect through the path of holiness, but through the Sitra Achra; while the sages of holiness receive the flash of their intellect through the path of holiness. And in this too there are thousands and tens of thousands of levels — from where each person receives the illumination and flash in his intellect as above.

In every generation the da'as [awareness / knowledge-capacity] of philosophy increases and new wisdoms arise — and through this, new illnesses [chala'im chadashim] arise in every generation, may the Merciful One protect us.

Sometimes there are people who occupy themselves exclusively with wisdoms [chachmos] — and generally their intention in this is only for the vanities of this world: for prestige and honor or money and the like. And because they occupy themselves only with wisdoms, through this they forget entirely the strategies of battle [meaning: how to fight the great war a person must wage in this world — the war against the yetzer hara]. And sometimes they come to outright heresy through the wisdom. And sometimes among them there are also certain people who have good within them — for they were born with goodness, and they possess good and upright character traits; and because of the goodness within them they sometimes remember where they are in the world and how they have fallen and wandered into such confusions, and they groan and sigh greatly over this. But immediately when they begin to use their intellect, the wisdoms of heresy return and strengthen within them, may the Merciful One protect us — and therefore one must take very great care in this, as has been explained above.

One who reveals some new wisdom in the world — meaning in the external wisdoms — generally his end is not good, and he has a great downfall through that very wisdom he revealed. And even in the study of the holy Torah, l'havdil — one who strives specifically to innovate novelties and whose intention is not for the sake of Heaven — this too is not good; for the essential thing is that one's intention be only for the sake of truth in its truth, etc.

Sometimes when a decree is issued against Israel, Heaven forbid, to teach their children external wisdoms and languages — this is harder than all decrees, may the Merciful One protect us. And one must decree a fast and cry out and protest over this to Hashem Yisborach more than over all other decrees — for these studies generally cause one to abandon the faith, Heaven forbid, as is plainly visible. [Translator's note: No source citation appears in this edition for this teaching.]