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The next statement to the affect that that’s so because nothing is even forgotten before His Throne of Glory is self-evident. But the Petach’s concluding remarks — that at the end of the entire cycle there will be an utter repair that would be based on everything that was done, good or God forbid bad – call for some explanation as they’re rather esoteric.

 

(c) 2014 Rabbi Yaakov Feldman

Feel free to contact me at feldman@torah.org

———————————————————-

AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on http://www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

It comes to this, and it’s based on reward and punishment, and on God’s ultimate agenda.

As has been indicated in very many places as well as in many of Ramchal’s own works, we’ve each been granted the capacity — and responsibility — to rectify things, the entire universe included. And the means given us to do that is the mitzvah system. Follow that system and thus help rectify the universe, and you’re to be eternally rewarded; breach it and you’re to be penalized. It stands to reason then that God judges each one of our deeds in the light of what we’d contributed to or denied from universal rectification.

But as Ramchal indicates, His judgment is based on the whole of one’s deeds — on past, present, and future ones, and on the past, present, and future of each specific deed. Here’s how he explains that in another work, using much of the same terminology that he uses in our Petach.

God judges each deed, but “there’s no comparison between a rectified deed that follows (on the heels of) a blemished one, or a rectified deed that follows (on the heels of) one or even two other blemished acts, etc.” and an ordinary rectified or blemished deed. Indeed, “God observes all (of that) and takes it all into account when He judges us for reward or punishment [1].

So, the statement in our Petach to the effect that each deed’s outcome continues to exist even when the deed itself is gone refers to each deed’s past, present, and future components being a part of its makeup and contributing to the judgments made upon it. And the remark that a flaw that has been repaired, still exhibits the trace of the original flaw and it doesn’t disappear — it remains a flaw that has nonetheless been repaired, etc., is identical to the statement that “a rectified act that follows (on the heels of) a blemished one, or a rectified act that follows (on the heels of) one or even two other blemished acts, etc.”, in that its past, present, and future all matter at one and the same time when being judged.

At bottom his point is that nothing is solid or fixed: everything is an ever-spinning brew of past, present, and future, of change, and of progression and regression, and will judged accordingly. That is, God observes and judges us much the way we’re to observe and judge a sweet, shiny red tomato’s present makeup by taking into account its hard dull green immature past, as well as its decimated, mulch brown future as well.

 

Footnotes:

1. Klallim Rishonim 34 (towards the end). Also see Da’at Tevunot 170 and Ma’amar HaChochma (on Zichronot in the Mussaf of Rosh Hashanah).

 

(c) 2014 Rabbi Yaakov Feldman
Feel free to contact me at feldman@torah.org

———————————————————-

AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on http://www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

The contents of Petach 78 (the first in this section) are discussed at more length and frankly more clearly elsewhere in Ramchal’s works, but he makes a couple especially cogent points here that he doesn’t make there, so let’s explore the lot of them.

Here’s the Petach itself: Each action’s outcome continues to exist even when the action itself is gone. So when for example a flaw has been repaired, the trace of the original flaw doesn’t disappear — it remains a flaw that has nonetheless been repaired. The opposite is also true, God forbid, that is, a merit that has become a flaw is still a merit, but it’s now a flawed merit.

That’s because nothing is even forgotten before His Throne of Glory. And at the end of the entire cycle there will be an utter repair that would be based on everything that was done, good or — God forbid — bad.

What we’re presented with here is a daunting remark that nothing is ever forgotten or utterly rectified, and that everything will be judged in the end for what it was as well as what it had become. Let’s see those other discussions to clarify his points.

(c) 2014 Rabbi Yaakov Feldman

 

Feel free to contact me at feldman@torah.org

———————————————————-

AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on http://www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

“Having discussed the Partzuf of Attik in general terms” in the previous section, Ramchal begins, “we must now examine Attik’s function in (God’s) overall governance” of the universe. And we’ll “begin by explaining those fundamental aspects of (Divine) governance that require Attik” and what it’s comprised of and implies.

We’ll thus wax philosophical again here before laying out some more of the Kabbalistic details.

 

(c) 2014 Rabbi Yaakov Feldman
Feel free to contact me at feldman@torah.org

———————————————————-

AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on http://www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

We’ll begin our discussion of God’s covert governance with the observation that each action’s outcome continues to exist even when the action itself is gone. So when for example a flaw has been repaired, the trace of the original flaw doesn’t disappear — it remains a flaw that has nonetheless been repaired. The opposite is also true, God forbid, that is, a merit that has become a flaw is still a merit, but it’s now a flawed merit. That’s because nothing is even forgotten before His Throne of Glory. And at the end of the entire cycle there will be a utter repair that would be based on everything that was done, good or — God forbid — bad (Petach 78).

 

Now as to how that applies with Divine governance. At the time of the Great Day of Judgment all the deeds of the world will be arranged and evaluated in the order in which they were carried out from the beginning of the universe until its end. Perfection will come about as such through the knowledge of God’s Yichud which would be revealed through the arrangement and evaluation of all those deeds. And eternity will be established forever and ever and to all eternity, ad infinitum, in accordance with the perfection that will exist then (Petach 79).

 

What follows is an analysis of the Kabbalistic background behind all of this. All the various sorts of defects that could possibly exist are rooted in BaN. And all the various sorts of repairs for those defects are rooted in the conjunction of MaH and BaN. As such, everything that was and will be was rooted there from the first, which is connected to the mystical notion of God’s foreknowledge. And in the end it will be understood that all of this served to bring about the overall perfection through the mystical phenomenon of God’s Yichud (Petach 80).

The phenomenon of the conjunction of MaH and BaN is truly the root of God’s governance of the universe. But, this root cannot be revealed. In fact, Divine governance is entirety dependent on its being concealed, for when it’s concealed people engage in their affairs out of free will while God carries out His own hidden agenda. As such, it’s the concealment itself that allows for repair. Accordingly, there is on one hand the overt order that God Himself displays which involves the order of Atzilut with its various Partzufim, while on the other hand there’s the concealed root that’s based on the fact that MaH is conjoined with BaN, which is covert (Petach 81).

 

Some remarks on how this affects us. The Tikkun granted each individual soul is a consequence of how the conjunction of MaH and BaN is arranged in his own instance. In fact, the vexing issue of why “a righteous person sometimes does well” while at other times “a righteous person suffers” derives from this. For there seems to be no good reason for this incongruity to exist, based on how souls are rooted in the Partzufim of the world of Atzilut. But in truth this mystical phenomenon is rooted in this hidden conjunction of MaH and BaN (Petach 82).

 

More now on the Kabbalistic background. The Partzufim of Atzilut were produced at the time of the Tikkun by the selections made at the time of the breaking of the vessels. But it’s no longer clear what they’d been produced from since the selections have already been conjoined and the Partzufim have been made equal — that is, those that were produced from certain selections are like those that were produced from other selections (Petach 83).

 

The fact that MaH is conjoined with BaN in the various Partzufim by means of the selections that were made was certainly for no reason. On the contrary, it gives the Partzufim important qualities. It’s just that those qualities are hidden within them, and what’s visible is only what was produced after the selection process. And the order in which they were placed to function depends on the form that all of them assumed equally (Petach 84).

 

(c) 2014 Rabbi Yaakov Feldman
Feel free to contact me at feldman@torah.org

———————————————————-

AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on http://www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

Petach 84

ענין חיברר מ”ה עם ב”ן לפי הבירורים שנעשו – ודאי שאינו דבר לבטלה. אלא אדרבא, נותן בפרצופים איכויות גדולות, אלא שהם נעלמים בהם. ואין נראה אלא מה שנעשה אחר הבירור. והסדר שניתן בהם לפעול – לפי הצורה שקבלו כבר כולם בהשואה אחת:

The fact that MaH is conjoined with BaN in the various Partzufim by means of the selections that were made was certainly for no reason. On the contrary, it gives the Partzufim important qualities. It’s just that those qualities are hidden within them, and what’s visible is only what was produced after the selection process. And the order in which they were placed to function depends on the form that all of them assumed equally.

(c) 2014 Rabbi Yaakov Feldman

Feel free to contact me at feldman@torah.org

———————————————————-

AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on http://www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

Petach 83

הפרצופים של אצילות נעשו מן הבירורים שנעשו, אך עכשיו אין ניכר עוד ממה הם עשויים, כי כבר נתחברו הבירורים ונעשו שוים, אותם העושים מאיזה בירורים, כמו אותם העשויים מבירורים אחרים:

The Partzufim of Atzilut were produced at the time of the Tikkun by the selections made at the time of the breaking of the vessels. But it’s no longer clear what they’d been produced from since the selections have already been conjoined and the Partzufim have been made equal — that is, those that were produced from certain selections are like those that were produced from other selections.

 

(c) 2014 Rabbi Yaakov Feldman

Feel free to contact me at feldman@torah.org

———————————————————-

AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on http://www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

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