He then begins there, in his comments, to equate the broken-then-fixed state of the universe to the broken-then-fixed relationship between the Jewish Nation and God, citing these verses: whereas at first “The virgin of Israel is fallen; (and) she shall (seemingly) never rise” (Amos 5:2), nonetheless, “I will (eventually) raise up David’s fallen tabernacle” (ibid. 9:11).
In other words,” as Ramchal offers, “When the Assembly of Israel fell, it was because the Supreme King hadn’t yet revealed His Glory … completely. For, was happened (at that point) only occurred because (the world) awaited revelation”.
But in fact, God “didn’t want to merely return them to the state they’d already been in” without allowing them to better themselves even more so. Instead, “He wanted to bring them to a new state of being in which they’d be (fully) rectified” in the end. The point is that while He started the Tikkun process, He expected and enabled us to finish it ourselves.
“Thus the Supreme Mind set about making what it made through this (initial) repair process, until all of the different levels and Partzufim were produced, and they were all comprised of parts that had been damaged in the earlier Shevira together with the Tikkun that came to fix them” i.e., until they were granted the parts of MaH and BaN out of which the Partzufim were made.
And so while “the world is governed thus” for the meanwhile, “the work is now in the hands of humanity to complete”.
(c) 2013 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).