Monthly Archives: October 2010

Section One’s Themes

The themes that are highlighted in this first section:

First off, though this isn’t enunciated in the Mishnayot, Why should we study Kabbalah, and what we’re to derive from it. Then there are the following that are set out in the Mishnayot.

1. The makeup of G-d’s Yichud

2. G-d’s will as opposed to His Being itself

3. G-d’s intentions for the world

4. The meaning of “wrongful” and “good”

5. G-d’s beneficence

6. Human “shame” in the face of benevolence

7. The revelation of G-d’s Yichud.

OK, let’s get started

Ramchal set up Klach to be a series of 138 “Mishanyot” or core statements for which he provided “Gemarot” or explanations. We will be translating all 138 Mishanyot and only draw upon his Gemarot (as well as other statements of his and of others).


The first four comprise the book’s first section which is entitled “On the Revelation of God’s Yichud and His Beneficence”.


Petach 1

יחוד האין סוף ב”ה הוא – שרק רצונו ית’ הוא הנמצא, ואין שום רצון אחר נמצא אלא ממנו, על כן הוא לבדו שולט, ולא שום רצון אחר. ועל יסוד זה בנוי כל הבנין:

“The Infinite One’s Yichud” implies that only His will functions (fully) and that no other will functions other than through it. Hence, He alone reigns (supreme) and no other (being’s) will does. The entire structure is erected upon this foundation.


Petach 2

רצונו של המאציל ית”ש הוא רק טוב, ולכן לא יתקיים שום דבר אלא טובו. וכל מה שהוא רע בתחלה, אינו יוצא מרשות אחר ח”ו, שיוכל להתקיים נגדו, אלא סופו הוא טוב ודאי. ואז נודע שלא יש רשות אחר אלא הוא:

The Emanator wants only (to do) good, so nothing but (manifestations of) His goodness exists. Hence, whatever is initially wrongful (by all appearances) does not emanate from another sphere of influence that could oppose Him (as we might think) — God forbid; instead it will undoubtedly (prove to be) good in the end. And (thanks to that) it will be known that there’s no sphere of influence apart from Him.

Petach 3

תכלית בריאת העולם הוא להיות מיטיב כפי חשקו הטוב בתכלית הטוב:

The world was ultimately created so that God could be beneficent in accordance with His generous desire to bestow utmost goodness (upon the universe).


Petach 4

רצה הא”ס ב”ה להיות מיטיב הטבה שלמה, שלא יהיה אפילו בושת למקבלים אותו. ושיער לגלות בפועל יחודו השלם – שאין שום מניעה נמצאת לפניו, ולא שום חסרון. לכן שם ההנהגה הזאת שהוא מנהג, שבה יהיה בפועל החזרת הרע לטוב, דהיינו במה שנתן בתחילה מקום לרע לעשות את שלו, ובסוף הכל כבר כל קלקול נתקן, וכל רעה חוזרת לטובה ממש. והרי היחוד מתגלה, שהוא עצמו תענוגן של נשמות

The Infinite One wanted to express utter and complete benevolence in such a way that its recipients wouldn’t be ashamed to accept it. So He set out to (eventually) reveal His Yichud, (and to thus show) that He has neither deterrents nor defects.

There’s obviously a lot being said here, which we’ll get to piece by piece. Next time, though, we’ll offer the major themes being touched on in this very important section.



(c) 2010 Rabbi Yaakov Feldman

Feel free to contact me at


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 entitled “Spiritual Excellence” and “Ramchal”.