a) Everything has a purpose and this purpose has another purpose which is much higher. And the main and ultimate purpose is the delight of the World to Come. That is the final purpose of all creation and of all created things. However, this ultimate purpose can only be ascertained and grasped in the mind by the tzaddikim. Nevertheless, each Jew, according to the source he has in the soul of the tzaddik, receives from him this perception of the ultimate purpose and this, in the degree to which he breaks his anger with mercy. By this, he can merit to reach and ascertain this purpose which exists in all things in the world. This is the main thing.
b)A person has to break his anger with mercy. That's to say, when he is aroused to anger he should not act on his anger with ruthlessness, rather, quite the contrary, he should strengthen
his sense of mercy a great deal to overcome this desire to be angry and thus moderate (sweeten) the anger with compassion. By this a crown is made for the humble who run away from honour and positions of leadership. (Then they eventually receive the honour and leadership out of necessity. Then they are forced to receive the honour and leadership against their will.)
c) To the degree that faith is minimized, the Face of G-d is hidden and His anger increases, Heaven forbid. Then the tzaddik runs away from leadership and honour and the world lacks true leaders. However, by breaking the anger with mercy one sweetens the anger.
As a result the true tzaddikim receive honour and leadership. Then the world merits to true leaders who have mercy on the world and lead them properly, bringing each individual to ascertain the ultimate purpose.
d) Sometimes there is a lack in the world that faith lacks perfection. Because of this G-d's anger
and the hiding of His Face is not recognized significantly. But when this descends into the physical world and comes to tzaddikim, then they hide their faces from the world and do not want to take leadership and be leaders. Since this anger is minimal and only for a fraction of a moment, the tzaddikim don't explain their hiding as a result of this anger but rather, as a result of their own worthlessness, saying that they are not worthy of leading the world. The truth is that they do not know or sense the anger of G-d which is so very small.
But when G-d's rage and anger are sweetened through mercy, the anger within the tzaddikim is also sweetened with mercy. Then, the feeling of compassion overcomes them and they have mercy over the world and agree to take leadership; thus, the world merits to a true leader who will lead them with compassion.
e) Through nullifying the anger with mercy, one merits to faith. In turn, this leads to a sweetening
of harsh decrees. The opposite is also true. By perfect faith we merit to compassion and to break the Heavenly anger.
f) A person must not take upon himself any public position or leadership unless he has absolutely
perfect faith, for the essence of leadership is compassion which is itself primarily dependent on the removal of idol worship, even a minute element of it. For example, even if a person
believes generally in G-d but he says "a deer stopped me on the way" and he believes in this or
something similar as a bad omen, this is called 'the path of the non-believers'. This is not perfect faith
and therefore he also lacks compassion, so he must not accept any position of leadership. Even
though he thinks he has compassion on the world and therefore he wants to be a leader, the truth is that he really pursues his own honour; he explains his pursuit as being compassion. By
such leadership the world can come to idol worship and atheism, Heaven forbid. But, from Heaven, G-d has mercy and does not let leadership stay in this person's hands.
g) By the love of Torah scholars, the Kingship and leadership are established firmly. When a
king or leader feels hate towards the Torah scholars, know that this is a sign from Heaven that
he will be removed from power, for nothing has permanence without wisdom.
h) The perfection of the letters of the alphabet and the perfection of the power of speech is
through faith.