The best encapsulation of this fulsome section is found in the body of Petach 30.
Rooted in the Tzimtzum i.e., behind God’s having allowed the Tzimtzum to occur when it needn’t have and when nothing whatsoever needed to be created, is the principle that everything in the created world would follow a natural course until the end. That’s to say, that human and situational flaws would exist in the course of things but that in the end — when God’s Yichud will be revealed and thus be seen for what it is — everything would return to its ultimate perfection as it had been before the Tzimtzum was allowed to occur.
It was accordingly established that there’d ultimately be a realm of existence that would be based on, i.e., that the world would function according to the principle of, the mystical implications of right and wrong, and of thesis and antithesis, which would be makeup of the trace environment. That’s to say that the Sephirot would unfold on all their levels and with all that they’re to generate in that environment in order to bestow goodness in the end, while a second, opposite realm was to be brought into being that would allow for the flaws referred to above, and would be termed “the other (i.e., opposite) side”.
The ultimate goal though is that the power to bestow goodness would hold sway, to the point where each flaw would return to a state of repair, and God’s actual Yichud would become realized, all thanks to the entrance of the line which allows for that.
(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).