Petach<\/i> 58, the last one of this section, concludes it by expanding upon the detail in Petach<\/i> 57 about the role of the Shechina <\/i>[1]; by addressing a point made in Petach<\/i> 54 about the configuration of things after the Shevira<\/i> process [2]; <\/b>and by harkening back to the statement in Petach<\/i> 52 about the relationship between Zeir Anpin<\/i> and Nukveh<\/i> [3].<\/p>\n
It makes the point that the Tikkun<\/i> process itself — which is the subject of the very next section — will right what had gone wrong in the relationship between the supernal Male and Female phenomena (and more).<\/p>\n
Ramchal remarks here that the Shechina<\/i>, which is analogous to Malchut<\/i><\/b> <\/b>in the Sephira<\/i> configuration and Nukveh <\/i>in the Partzuf<\/i> configuration, only becomes beautiful and delightful<\/b>, i.e., fulfilled, fully balanced, and successful at its raison d\u2019\u00eatre [4], when Yesod<\/i> <\/b>or Zeir Anpin<\/i> is with her <\/b>[5], for she\u2019s only made complete by means of Yesod<\/i><\/b> or Zeir Anpin<\/i>. <\/b><\/p>\n
But when <\/b>Shechina, <\/i>Malchut<\/i><\/b> <\/b>or Nukveh <\/i>is without Yesod<\/i><\/b> or Zeir<\/i> Anpin<\/i>, she\u2019s the source of all <\/b>sorts of deficiency and \u201csadness\u201d <\/b>and is thus neither beautiful nor delightful, yet when <\/b>Shechina<\/i>, Malchut<\/i> <\/b>or Nukveh <\/i>is with Yesod<\/i><\/b> or Zeir Anpin<\/i>, she\u2019s the source of all <\/b>sorts of \u00a0joy for the male<\/b>, or for Yesod<\/i> or Zeir<\/i> Anpin<\/i>, himself. <\/b><\/p>\n
Accordingly, at first<\/b>, i.e., in the course of the breaking of the vessels, everything was in the mystical configuration of BaN<\/i>, which is <\/b>Shechina<\/i>, Nukveh<\/i> <\/b>or Malchut<\/i> without the male<\/b>, i.e., without Yesod<\/i> or Zeir<\/i> Anpin<\/i>, which resulted in \u201csadness\u201d. And the \u201csix directions\u201d <\/b>contained in Zeir <\/b>Anpin<\/i>: <\/b>Chessed<\/i>, Gevurah<\/i>, Tipheret<\/i>, Netzach<\/i>, Hod<\/i>, and Yesod<\/i>, didn\u2019t face <\/b>Shechina<\/i>, Malchut<\/i> <\/b>or Nukveh<\/i>, because they weren\u2019t <\/b>yet delightful. <\/b><\/p>\n
But when Yesod<\/i> <\/b>or Zeir<\/i> Anpin<\/i> assumes the mystical configuration of MaH<\/i> <\/b>in the course of the Tikkun<\/i>, she<\/b>, i.e., Shechina<\/i>, Malchut<\/i> or Nukveh<\/i>, will be perfected and will herself inspire delight in the male<\/b>, i.e., in Yesod<\/i> or Zeir<\/i> Anpin<\/i>, which is the Tikkun<\/i><\/b> process itself.<\/b><\/p>\n
This completes Section Ten.<\/p>\n
<\/p>\n
Notes:<\/p>\n
[1]\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 As a result <\/b>of those 288 sparks, the reality of this world came to be such that a single power<\/b>, i.e., the Shechina<\/i>, would remain so that the world wouldn\u2019t be destroyed <\/b>….<\/p>\n
[2]\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 That the ability to govern was taken away from the vessels when they were broken. They also didn\u2019t function as the mystical configuration of a perfect form<\/b> then. Instead, they functioned as various imperfect phenomena that were unfit to do things<\/b> fully.<\/p>\n
[3]\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 That what was lacking in the primordial kings <\/b>was the fact that the six Sephirot <\/i><\/b>of Chessed, Gevurah, Tipheret, Netzach, Hod, <\/i>and Yesod<\/i> didn\u2019t face towards <\/b>the Malchut<\/i><\/b> and <\/b>they <\/b>thus weren\u2019t spared \u201csorrow\u201d and \u201cseverity\u201d <\/b>or isolation.<\/b><\/p>\n
[4]\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 As Ramchal depicts it in his comments, \u201c\u2019beauty\u2019 manifests itself when the repairs are properly ordered without an admixture of darkness, (and) when everything is arranged to foster perfect \u2026 governance\u201d.<\/p>\n
[5] \u00a0\u00a0\u00a0\u00a0\u00a0 \u201cThis represents the mystical notion of the moon (i.e., Malchut<\/i>), which \u2026 shines and is seen to be beautiful through the power of the sun (i.e., Yesod<\/i>)\u201d, Ramchal points out in his comments as well.<\/p>\n
\u00a0<\/b><\/p>\n
(c) 2013 Rabbi Yaakov Feldman<\/p>\n
Feel free to contact me at feldman@torah.org<\/a><\/p>\n ———————————————————-<\/p>\n AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here<\/a> at a discount.<\/p>\n You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here<\/a> at a discount as well.<\/p>\n Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).<\/p>\n Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence<\/a>\u201d and \u201cRamchal<\/a>\u201d.<\/p>\n","protected":false},"excerpt":{"rendered":" Petach 58, the last one of this section, concludes it by expanding upon the detail in Petach 57 about the role of the Shechina [1]; by addressing a point made in Petach 54 about the configuration of things after the … Continue reading