Ramchal goes on to say something elsewhere about this phenomenon that’s very typical of his perspective on Kabbalah. He asks why we’d need to know about it altogether; for, if it’s whole point is to “relate something that happened” in the hoary, timeless past, “then, what’s the use of (us knowing about) it (now)?” (Biurim L’Sefer Otzrot Chaim 36).
In other words, not believing that the Kabbalistic system is merely a depiction of the creation process but rather a laying out of God’s dynamic method of continuous interaction with the universe, Ramchal playfully offers that there’s more to this phenomenon than meets the eye, as it touches upon each and every moment
As such he explains there that the point of the matter is that the two outer-most Sephirot of Keter and Malchut represent two polar opposite linkages between God and humankind, where Malchut is the lowest while Keter is the highest. And while he doesn’t say this there are still and all a clear implications here that touch on the ethical and spiritual backdrop to this Petach that we referred to earlier on in this discussion.
Included among them is the fact that the relationship between God and ourselves is dynamic, and that there are times when we’re heavenly and others when we’re quite earthly. Going “downward” is far easier and happens far more quickly than going “upward”, but the latter is indeed achievable and is in fact par for the course. Believe that and you’re that much closer to God, he’d offer; lose hope in it, though, and you deny His omnipresence.
(c) 2011 Rabbi Yaakov Feldman
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Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).