Category Archives: Kabbalah, Jewish Thought, Ramchal, Torah, Hashkafa

This then is the whole matter of Erich Anpin and its counterpart Zeir Anpin which are the primary agents of Divine governance (with Abba and Imma functioning between the two) [1].

Erich Anpin represents the mystical notion of utter beneficence, which only bestows goodness regardless of its being deserved or not, all leading up of the utter undoing of Rah. Ramchal adds in his comments that this all-encompassing beneficent on the part of Erich is aside from the same predilection on the part of the Line, since both play a similar role in the ultimate Tikkun [2]. 

Footnotes:

[1]         This will be explained in Petach 111.

[2]         See Petach 26.

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Thus, the present system of justice and judgment that must exist before the end of the universe as we know it is a consequence of the ultimate goal of complete and utter beneficence itself, even though the two seem to contradict each other. Since the judgment process will ultimately allow for perfection and the revelation of God’s Yichud. And Ramchal adds in his comments that we must keep this apparent anomaly in mind as we explore the purposeful progression of the worlds from Atzilut downward.

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It’s just that the universe must first be governed with justice and sinners must be punished for their own benefit so as to have the wrong in them undone. all in order for complete beneficence to eventually be bestowed.

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Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

It’s just that in order to reach this goal of utter and prefect beneficence, Petach  92 goes on to say, it’s first necessary to go through the entire requisite cycle of right and wrong, reward and punishment, Gevurah and Chessed to its end. That’s so because things have to happen in stages, as Ramchal makes the point in his comments, before the great Yichud can be revealed.

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Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

 It’s just that in order to reach this goal of utter and prefect beneficence, Petach  92 continues, it’s first necessary to go through the entire requisite cycle of right and wrong, reward and punishment, Gevurah and Chessed to its end. Thus, the universe must first be governed with justice and sinners must be punished for their own benefit, in order to undo the wrong in them. all in order for complete beneficence to eventually be bestowed.

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———————————————–

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Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

Petach 92 returns to a vitally important theme enunciated early on. The ultimate goal of the entire order of the Sephirot and their governance — which is to say, of all of creation and reality — is to bestow utter and perfect beneficence with the undoing of wrong and injustice, and the revelation of God’s Yichud [1].

We’ll explore that and the role of Erich Anpin as opposed to its counterpart Zeir Anpin in it all.

Footnote:

[1] See here.

In his comments here Ramchal makes the point that the ultimate beneficence also has to manifest itself in the “Trace” realm referred to earlier on, in which right and wrong play themselves out. See section 6 for a discussion of the Trace and the Line and their interactions.

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———————————————–

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Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

Petachim 91 and 92 go together. Petach 91 begins with the statement that there are two aspects of Erich Anpin.

One is the way it governs by itself, i.e., without its offshoots cited in Petach 90, which is with complete Chessed. Complete Chessed is thus Erich Anpin‘s essential element [1].

And the other is the way Erich Anpin governs with its offshoots, i.e. with the other Partzufim of Atzilut in play as well, which is with Mishpat or Gevurah. And the combination of Chessed and Gevurah that will come into play while Erich operates with its offshoots is determined by our actions, Ramchal adds in his comments here. That’s because all of this plays itself out in the reward-and-punishment realm.

The system of reward-and-punishment won’t at all be permanent — it will only continue until everything will ultimately return to the essential nature of Erich Anpin, as will be explained in Petach 92.

Footnote:

[1]         See Iddrah Zuta 289a.

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———————————————–

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Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

Ramchal adds that Erich Anpin governs the other Partzufim under it, in fact; it’s just that those others (i.e., Abba, Imma, Zechor , and Nukveh) engarb it and manifest its governance.

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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).

Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

In fact, like all of the Atzilut, Erich Anpin is also comprised of different combinations of MaH and BaN which function as its “maleness” and “femaleness” [1], i.e., its own particular blend of Chessed and Gevurah.

What sets Erich apart from the other Partzufim is the fact that while those others are independent, self-standing offshoots of the Partzuf that precedes it, Erich is the root of the rest of Atzilut, as they, i.e., all of the other Partzufim below Erich Anpin, are truly offshoots of Erich Anpin, which acts through them as a force of its own, it’s that central.

Footnote:

[1]  See Eitz Chaim, Sha’ar Attik 1-2.

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———————————————–

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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).

Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

Ramchal offers in his comments here that the Partzuf of Attik (and Radlah which is a part of it, which we were concerned with above) isn’t a part of the World of Atzilut at all — it just services it from “up above”, is discreetly engarbed in it, and governs over it.

That implies of course that the unfathomable is the world’s background, its inner core, and is what drives it.

On the other hand, the Partzuf of Erich Anpin (the subject at hand) is the “Keter” of the World of Atzilut.

That’s to say that it’s the very “top” of it and a very part of its makeup. And that’s also to say that while we’re not quite in the thick of Erich at this point in this work, we’re still and all in the neighborhood.

(c) 2015 Rabbi Yaakov Feldman

Feel free to contact me at feldman@torah.org

———————————————–

AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

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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).

Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence” and “Ramchal”.