Jewish Mysticism
Thus [Scripture] is called mikra, for one reads (kore) and draws down the revelation of the light of the Infinite (Ein Sof) by means of the letters even if one does not understand anything. . . . This is not the case with respect to the Oral Torah which is clothed in wisdom, and therefore if one does not understand one does not draw down [the light]. With respect to the Written Torah, however, one draws down [the light] even if one does not understand … since the source of the emanation (mekor ha hamshakhah) is above wisdom. . . . Thus the Written Torah is called mikra, for they read and draw down [the emanation] by means of the letters. . . . Included in the study of Scripture is also the study of aggadot, for most of the aggadot are on verses [in Scripture] and few are homiletical. Moreover, they are not comprehended and are thus considered to be in the category of Scripture. Included in Scripture is also the study of the inwardness of Torah (penimiyut ha torah), for the midrash of Zohar is one the verses of Torah. Moreover, in the study of the secrets of Torah one only comprehends the reality (ha metzi’ut) [of the divine] from the chain [of emanation] and not from the essence [or substance] (ha mahut) [of God]. Therefore it is not the same as Mishnah or Talmud through which one comprehends the essence of His wisdom (mahut hokhmato).

Translated by Elliot Wolfson in- “Beautiful Maiden Without Eyes- Peshat and Sod in Zoharic Hermeneutics.” In The Midrashic imagination – Jewish exegesis, thought, and history. Edited by Michael Fishbane, Albany – State University of New York Press, 1993, pp. 155-203.