This phenomenon is what was lacking in the primordial kings, in the world of Nikkudim during the breaking of the vessels. For the six Sephirot of Chessed, Gevurah, Tipheret, Netzach, Hod, and Yesod that came into play then, didn’t face towards the Malchut that came into play [1].
“This shows”, Ramchal adds in his comments here, “that the essential nature of creation (lies in the fact that) everything is directed towards those in the lower world [2]…. (And that) the awakening and flashing of the lights (above) depends entirely on the (actions of the) created entities in the lower world”.
They thus weren’t spared “sorrow” and “severity” or isolation. Imma allowed them to remain that way rather than to mitigate the situation, so as to allow for the cleansing process.
Notes:
[1] See R’ Spinner’s note here where he points out that this solves an apparent contradictions in Ari’s depiction of the breaking of the vessels. In Eitz Chaim, Ari offers three different reasons for the breaking process: the lack of the first three Sephirot, the fact that the six “sides” (i.e., the six Sephirot of Chessed, Gevurah, Tipheret, Netzach, Hod, and Yesod that came into play then) weren’t yet rectified, and the fact that Nukveh was missing, Ramchal explains here that each of the three phenomena were involved, and occurred in succession.
[2] See Da’at Tevunot 155 and Klallim Rishonim 27.
(c) 2013 Rabbi Yaakov Feldman
Feel free to contact me at feldman@torah.org
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