Section: The World of Nekudim (Openings 36–50)
This is the unit's culminating analysis of evil — its production, its future return to good, and the cosmic arc this entails. The italic gloss makes the structural claim plain: BYA became ABYA but will later revert into BYA. Two parts: (Part 1) That the vessels should be the root of evil is not itself an impairment — it is the perfection of creation per the intention to reveal supreme unity. The garments will endure (vs. evil itself, which will be nullified). Two crucial distinctions: actual evil (carrying out the incitement, obstructing blessing) vs. evil reverted to good (intrinsically evil but contained-and-rectified — increases flow of blessing in proportion to original evil). And two functions of evil (¶11): (1) at start, produces deficiency, stains glory of King; (2) after unity takes control, shows glory of unity — "this is what the King overcame through His great perfection". Perfection requires deficiency (¶13): perfection ≠ mere good; it is the repair of deficiency. Without deficiency, only good would be revealed, not perfection — and true delight of the souls is not in good but in perfection (Op. 4). Greater deficiency revealed → greater perfection revealed. Reward for effort (¶14): not only fitting reward, but reward for the effort — souls enjoy the good without feeling any shame. Even evil's existence as actual evil itself turns out to have been good, since it gave men opportunity for merit. (Part 2) The structural process. Initially when vessels broke, only the roots of evil were revealed (strict judgments / flaws in the lights themselves); actual evil emerged only AFTER the repair, when separate creations were brought forth. Major gradation: BYA became ABYA — three became four. Light gradation: each level less than the one before; concealment more intense in the lower. In the future: ABYA reverts to BYA, last part of Malchut integrates with its whole, supreme Atzilut of generality of Nekudim revealed (Etz Chayim, Shaar HaTikkun ch. 3, p. 49b: "In time to come the name of SaG will return to its original status, while the name of MaH will not operate"). Isaiah 25:8: "He will consume death for ever". The garments remain as the root of what once was evil but was rectified. Eternal arc: the entire six millennia = one continuous cycle. Mashiach = beginning of unity-revelation (Psalms 90:15). End of sixth millennium = great Day of Judgment → unity revealed. Seventh millennium = world of Akudim (vessel entirely subject to soul). Eighth = lights of Nose. Ninth = lights of Ear. Tenth = World to Come. Cites Ramchal, Pitchey Chochmah VaDaat p. 48; Zohar Chadash Bereishit 10; Pirkey d'Rabbi Eliezer ch. 3. Closes: "And God will be exalted alone on that day" (Isaiah 2:11) — Op. 30 cross-ref.
This is the unit's cosmic-arc chapter — the place where the breaking-and-repair narrative widens into a full eschatology spanning six millennia plus the world-to-come. It is also the chapter where Klach articulates its most important meta-claim: perfection requires deficiency; the entire architecture of evil-and-its-repair exists to make the revelation of perfection possible.
Part 1 — Why the root of evil is not itself an impairment. Garments endure; evil itself nullified. Two distinctions: actual evil vs. evil reverted to good; and evil's two functions. Perfection requires deficiency. Reward for effort. Even evil's once-actual-evil existence was good (gave opportunity for merit).
Part 2 — The structural process and the cosmic arc. Roots of evil first; actual evil only after repair. BYA → ABYA via gradation. Future: ABYA → BYA; supreme Atzilut revealed. Isaiah 25:8: "He will consume death for ever." Garments remain as root of what once was evil. Six millennia = one cycle. Mashiach begins unity-revelation. Seventh millennium = Akudim. Eighth = Nose. Ninth = Ear. Tenth = World to Come. Isaiah 2:11.
Source — Hebrew (קל"ח פתחי חכמה):
ענין בי"ע שנעשה אבי"ע וחזרתם לבי"ע בהתגלות אצילות הראשון:
Source — English (Greenbaum):
> The production of evil and its future return to good. Beriyah-Yetzirah-Asiyah became Atzilut-Beriyah-Yetzirah-Asiyah but will later revert into Beriyah-Yetzirah-Asiyah. Plain English: Theme: production of evil + future return to good. Structural: BYA → ABYA → BYA.
Concepts: return_evil_to_good, bya_becomes_abya, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
שיהיו הכלים הלבושים האלה שורש לרע - זה אינו קלקול. כי אדרבא, זהו שלמות הבריאה לפי הכוונה בה - לגלות היחוד העליון ב"ה. אך שבתחלה היו שורש לרע, שהיה רע ממש. וצריך שזה הרע שיחזור לטוב על ידי תיקוני בני האדם, והוא עצמו יהיה לכבודו של מלך - שזכו על ידו בני האדם.
Source — English (Greenbaum):
> That these vessels or garments should be the root of evil is not in itself an impairment, for on the contrary, this is the perfection of the creation according to the underlying intention – to reveal the supreme unity of God, blessed be He. However, at first they were the root of evil – which was actual evil. This evil must be turned back to good through the repairs carried out by men, and it will itself be to the glory of the King that men thereby attained merit. Plain English: Five claims: (1) vessels-as-root-of-evil = not itself an impairment; (2) on contrary, perfection of creation per intention to reveal unity; (3) at first they were root of actual evil; (4) must be turned back to good through repairs by men; (5) to the glory of the King that men thereby attained merit.
Concepts: vessel_kli, actual_evil_vs_potential_evil, tikkun_repair, human_repair_of_malchut.
Source — Hebrew (קל"ח פתחי חכמה):
וכדי לעשות בפועל זה הדבר, הוצרך שאלה הלבושים יתנו מקום לו להמצא, וזה על ידי הבירור וההדרגה שנעשה בהם, עד שנשארה המדרגה האחרונה של מלכות דעשייה לבדה להוציא אותו, ונעשה מכי"ע - אבי"ע. וכשכבר ניתקן וחזר לטוב - חוזרים הדברים כבראשונה, ואין צורך לו להמצא בפועל, כי די שהיה ככר, וניתקן. וזהו, "בלע המות לנצח". ואז חוזרים אבי"ע לבי"ע, וחלק המלכות דעשייה נכללת בכלל שלה, ומתגלה האצילות העליון של כללות הנקודים. ואז נשארים הלבושים שורש לרע שהיה כבר, וניתקן, והוחזר לטוב, ונקרא שהשלים אז א"ס ב"ה את מעשיו, ונשגב לבדו ביחודו:
Source — English (Greenbaum):
> In order to accomplish this in actuality, it was necessary for these garments to provide a place for it to come into being. This was through the selection and gradation that took place among them, until only the very last level of Malchut of Asiyah was left to produce it, and Beriyah-Yetzirah-Asiyah turned into Atzilut-Beriyah-Yetzirah-Asiyah. And when it is rectified and turned back to good, things return to the way they were at first, and there is no longer any need for it to exist in actuality, for it is sufficient that it once existed and has now been rectified. This is the meaning of the verse, "He will consume death for ever" (Isaiah 25:8). And then Atzilut-Beriyah-Yetzirah-Asiyah turn back into Beriyah-Yetzirah-Asiyah, and the last part of Malchut of Asiyah becomes integrated with its whole, and the supreme Atzilut of the generality of the Nekudim is revealed. The garments will then remain as the root of the evil that once existed but was rectified and brought back to good. Eyn Sof, blessed be, He will then be said to have completed His works, and He alone will be exalted in His unity. Plain English: Part 2 proposition: (1) garments must provide place for evil; (2) selection-and-gradation reduces task to Malchut of Asiyah; (3) BYA → ABYA; (4) when rectified — return to original; (5) Isaiah 25:8 "He will consume death for ever"; (6) ABYA → BYA; (7) Malchut's last part integrates with its whole; (8) supreme Atzilut of Nekudim revealed; (9) garments remain as root of what was evil but is now rectified; (10) Eyn Sof said to have completed His works; He alone exalted in His unity.
Concepts: bya_becomes_abya, selection_and_cleansing, Isaiah_25_8_consume_death, first_atzilut_revealed, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
אחר שאמרנו שיחזרו אלה העולמות לימשך אחר האצילות בסוד לבושים, צריך להשלים ביאור זה הדבר לפי הענין שמבי"ע נעשה אבי"ע, וצריך שיחזרו בי"ע:
Source — English (Greenbaum):
> Having said that these worlds will go back to being subsidiary to Atzilut in the form of its "garments", we must now complete our explanation of this matter and of how Beriyah-Yetzirah-Asiyah turned into Atzilut-Beriyah-Yetzirah-Asiyah and must finally return to being Beriyah-Yetzirah-Asiyah. Plain English: Op. 48 said worlds return to being Atzilut's garments. Now we complete the explanation — how BYA→ABYA, and finally back to BYA.
Source — Hebrew (קל"ח פתחי חכמה):
חלקי המאמר הזה ב'. ח"א, שיהיו וכו', זהו בעניך הלבושים, איך הם קודם הוציאם הרע, ואיך הם אחר הוציאם. ח"ב, וכדי לעשות זה, והוא איך המעשים שנעשו בהם הולכים לפי ההנחה הזאת:
Source — English (Greenbaum):
> The proposition consists of two parts. Part 1: That these vessels... This explains what these garments were like before they produced evil and what they were like afterwards. Part 2: In order to accomplish this in actuality... This explains the process that took place in accordance with this basic principle. Plain English: Two parts: (1) garments before/after they produced evil; (2) the process.
Source — Hebrew (קל"ח פתחי חכמה):
חלק א: שיהיו הכלים הלבושים האלה שורש לרע, זה פשוט כי כיון שבשליטתם (הם) בפני עצמם הוציאו אותו, אם כן ודאי שלפי טבעם הם כך: זה אינו קלקול, היינו שאם זה היה קלקול, היה צריך ליבטל, כמו שמתבטל הרע עצמו בסוף. כי השלמות המעביר החסרונות כך היה לו להעביר קלקול זה, שהוא החסרון - סיבה לרע, כמו שהוא מעביר הרע עצמו. אלא שאינו קלקול, כדלקמן, ולכן יתקיימו:
Source — English (Greenbaum):
> Part 1: That these vessels or garments should be the root of evil... Clearly, since they produced evil when they ruled by themselves, they are certainly like this in their nature. Yet this ...is not in itself an impairment... For if it were an impairment, the vessels would have to be nullified just like evil itself is nullified in the end. For just as the perfection that removes all deficiences removes evil itself, so to it would have to remove this impairment, which is a deficiency inasmuch as it is the cause of evil. But, as it goes onto explain, it is not an impairment, and therefore they will endure. Plain English: Vessels certainly are root of evil by nature (they produced it). NOT an impairment, though — if it were, the vessels themselves would be nullified like evil. Since they will endure, it is not an impairment.
Concepts: vessel_kli, actual_evil_vs_potential_evil, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
כי אדרבא זהו שלמות הבריאה לפי הכוונה בה - לגלות היחוד העליון ב"ה, כי כל הכוונה היתה להראות השלמות באמת על ידי שיהיו נבחנים החסרונות מה הם, שנוכל להבין מכחם השלמות מה הוא - שהוא המעביר החסרונות האלה. ואם סוף סוף לא היה נשאר שום דבר שמראה החסרונות, הרי מה הרווחנו בכל מציאות העולם. הנה חוזר השלמות להיות כבראשונה - רק שלמות מצד עצמו שהוא שלם, אך לא שנבחין אמתו כמו שצריך, מצד החסרונות:
Source — English (Greenbaum):
> ...for on the contrary, this is the perfection of the creation according to the underlying intention – to reveal the supreme unity of God, blessed be He. For the entire purpose was to demonstrate His true perfection by first showing exactly what the deficiencies are, so that through seeing their very power we may understand the nature of His true perfection, in that it removes these deficiencies. If there were to be nothing left in the very end to show what it was that had been deficient, what would have been gained from the entire existence of the world? The perfection would go back to what it was at first (had there been no evil) – His intrinsic perfection alone, for He is perfect – but this would not enable us to discern the real truth of this perfection as we should, through seeing its power to rectify the deficiencies. (The fact that the garments remain as the cause of evil is called a deficiency, but the fact that His perfection does not permit the evil to develop reveals the superiority of that perfection.) Plain English: Perfection of creation = to reveal unity. To demonstrate true perfection, first show exactly what the deficiencies are — through their power, understand perfection's nature (removes them). If nothing remained to show the deficiency, what would have been gained? Without it: only intrinsic perfection alone — but not the real truth of His perfection (its power to rectify). Garments-as-cause-of-evil = called a deficiency, but perfection not permitting evil to develop reveals superiority.
Concepts: perfection_requires_deficiency, tikkun_repair, return_evil_to_good, root_remains_after_repair.
Source — Hebrew (קל"ח פתחי חכמה):
אך שבתחלה היו שורש לרע, שהיה רע ממש, זה ודאי, ששורש זה של הרע כשהוצרך להמצא כדי להראות השלמות, הנה בתחלה היה צריך להמצא כדי לתת מציאות לחסרונות מצד העלם השלמות. אך אחר כך שהחסרונות נתקנו, הנה נשאר זה השורש להראות מה שהיה חסרון מתחלה - שנתקנו כבר. ונראה בבירור הסדר והדרך שנתקנו בו בגילוי השלמות, שהיה הולך ומתגלה מעט מעט בהדרגה, ומתקן החסרונות כמו כן בהדרגה זאת.
Source — English (Greenbaum):
> However, at first they were the root of evil – which was actual evil. Certainly when this root of evil had to come into being in order to demonstrate God's perfection, the initial purpose of its existence was to give existence to deficiencies through the concealment of that perfection. Afterwards, however, when the deficiencies are repaired, this root remains in order to show how that which was originally a deficiency has already been rectified. We will then see clearly the order and pathway whereby the deficiencies were rectified through the revelation of the perfection, which gradually, little by little, became continually more revealed, and likewise rectifies the deficiencies in the same gradual way. Plain English: Initially: root of evil = actual evil. Initial purpose: give existence to deficiencies through concealment of perfection. Afterwards (when rectified): root remains to show how originally-a-deficiency was rectified. We will then see order and pathway whereby deficiencies were rectified — gradually, little by little, continually more revealed.
Concepts: actual_evil_vs_potential_evil, light_initially_hidden, root_remains_after_repair, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
וכל זה נראה ומובן בשורש הזה, והיינו שבתחלה היה שורש לרע, שהיה רע ממש. פירוש - כי אם הרע פועל רעתו, שיש לו כח לעשות קטרוגין - זה נקרא רע ממש. אבל רע שבטבעו הוא כך, אלא שיש בו מה שמתקן אותו, ר"ל שאינו יכול עוד לפעול רע - זה נקרא רע שחוזר לטוב, שהרי הפך ממש ענינו - בתחלה היה רע, שבשביל טבעו היה מונע ההשפעה במקום שנמצא שם, אך כשחזר לטוב הוא מרבה ההשפעה במקום שנמצא שם, ויותר שרע הוא - נתרבה ההשפעה.
Source — English (Greenbaum):
> All this can be seen and understood through this root. Initially it was the root of evil in the sense of actual evil. In other words, if evil carries out the evil incitement that is within its power, this is called actual evil. But when it is evil in its intrinsic nature yet it contains within it that which rectifies it – in the sense that it can no longer do evil – this is called evil that has reverted to good, because it has literally changed its function. Initially it was actual evil inasmuch as its own intrinsic nature was such that wherever it was found, it obstructed the flow of blessing and sustenance. However, when it reverts to good, it greatly increases the flow of sustenance and blessing in the place where it is found, and the flow of sustenance is in proportion to the intensity of the original evil. (The revelation of His unity is all the greater and the stature of those who choose good is enhanced.) Plain English: Actual evil = evil carrying out the incitement in its power. Evil reverted to good = intrinsically evil yet contains what rectifies it — can no longer do evil — literally changed its function. Initially: actual evil obstructed flow of blessing wherever found. When reverted to good: greatly increases flow in proportion to intensity of original evil. (Unity-revelation greater; stature of those choosing good enhanced.)
Concepts: actual_evil_vs_potential_evil, return_evil_to_good, evil_two_functions.
Source — Hebrew (קל"ח פתחי חכמה):
כי מן הדין כך הוא - הרע שבטבעו היה חזק, ושאף על פי כן נוצח מן האדם, הרי הוא העד על האדם עצמו, להמליץ בעדו ולהראות זכותו. וכל מה שהיה יותר חזק - מתגלה יותר זכות מכח האדם שנצחו. וכן לענין השלמות - רע שעדיין לא ניתקן, הרי כביכול הוא פגם לכבודו של מלך, אבל רע שכבר שלט עליו היחוד העליון ותיקן קלקוליו, הרי הרע עצמו חוזר להיות לכבודו של מלך, לומר - ראו רע גדול כזה, אינו יכול לעשות כלום בעבור שלמותו של האדון היחיד. הרי הרע עצמו חוזר לטוב, וההשפעה מתרבה, כי עיקר ההשפעה היא הבאה מן היחוד, שבה תענוג הנשמות, וכמפורש למעלה.
Source — English (Greenbaum):
> This is rightly so: the very evil that was so strong in its nature yet was nevertheless overcome by man is itself man's own witness to argue in his favor and show his merit. The stronger the evil, the greater the merit that is revealed through the power of the person who overcame it. The same applies in the case of the overall perfection. As long as evil is still not repaired, it is, as it were, a stain on the honor of the King. However, after evil is brought under control through the supreme unity, which rectifies the damage, evil itself turns back to show the glory of the King, as if to say: "See how such great evil is powerless to do anything because of the perfection of the One Master". Thus the evil itself returns to good and the flow of blessing is greatly increased, because the essential flow of blessing is that which comes from the revelation of God's unity, for this is the delight of the souls, as explained above. Plain English: Stronger evil overcome by man = witness to argue in his favor; greater merit revealed through person who overcame. Same with overall perfection: unrepaired evil = stain on King's honor; once brought under control via supreme unity → evil itself shows glory of the King — "See how such great evil is powerless because of the perfection of the One Master". Flow of blessing greatly increased; essential flow comes from unity-revelation = delight of souls.
Concepts: mans_choice_gives_control, return_evil_to_good, evil_two_functions, human_repair_of_malchut.
Source — Hebrew (קל"ח פתחי חכמה):
ומתחברים שני דברים אלה שאמרנו לענין אחד, דהיינו גילוי יחודו וכבודו של מלך, וזכותו של האדם. כי כל עבודת בני האדם הוא לגלות יחודו זה, וכשמתגלה - מתגלה ע"י האמונה החזקה של ישראל המאמינים ביחודו, ומתחזקים בזה בתוקף הצרות. ואפילו כל קיום המצוות הוא הכל סוד גילוי היחור שהתחיל בתיקון הכלים כנ"ל.
Source — English (Greenbaum):
> These two aspects that we have mentioned – the revelation of the glory of the King and man's merit – are interconnected. For man's whole task is to reveal this unity, and when it is revealed, this is through the strong faith of the people of Israel, who believe in His unity and take courage in it even in the face of the worst troubles. Indeed, the entire practice of the commandments is bound up with the mystery of the revelation of the unity that started with the repair of the vessels, as discussed above. (The Holy One, blessed be He, started with the purification of the vessels, and man completes the process through carrying out the commandments. Then God can shine to the vessels, and this is the revelation of His unity.) Plain English: Two aspects interconnected: glory of King + man's merit. Man's whole task: reveal this unity. Through strong faith of Israel (believes in unity, takes courage in worst troubles). Entire practice of commandments bound up with unity-revelation that started with repair of vessels. (HaShem starts with purification; man completes through commandments; God shines to vessels = revelation of unity.)
Concepts: israel_faith_in_exile, mans_choice_gives_control, human_repair_of_malchut, human_service_completes_repair.
Source — Hebrew (קל"ח פתחי חכמה):
והנה נמצא לרע שני ענינים, א' - בתחלת המצאו, שאז עושה כל החסרונות, והרי הוא כביכול פגם לכבודו של מלך, ובמקום שהוא נמצא ממעט ההשפעה, וזה נקרא שהוא רע ממש. ב' - אחר שנמצא, וכבר שלט עליו היחוד, והוא אינו פועל עוד, אלא היחוד הוא הפועל בשלמות שלו, שאז הרע עצמו מראה כבוד היחוד הגדול של המלך, לומר - זה מה שנצח המלך ברוב שלמותו. ובמקום שנמצא יותר - מרבה ההשפעה יותר, הכל לפי רוב המעשה, וכפי גודל הרע שניתקן מן האדם - כך הוא זכותו של האדם:
Source — English (Greenbaum):
> Evil thus has two functions. The first is at the start of its existence, when it produces every kind of deficiency and is, as it were, a stain on the glory of the King. Wherever it exists, it reduces the flow of blessing, and then it is called actual evil. The second function is after it already exists, when unity has already taken control over it and the evil no longer acts but rather it is the unity that functions in its perfection. Evil itself then shows the glory of the great unity of the King, as if to say, "This is what the King overcame through His great perfection". Wherever the evil was greater, the flow of blessing is now greater, all according to the work and effort involved. Man's merit is then in direct proportion to the greatness of the evil rectified through his efforts. Plain English: Two functions of evil. (1) Start: produces deficiency, stain on glory of King; reduces flow; actual evil. (2) After: unity has taken control; evil no longer acts; unity functions in its perfection. Evil itself shows glory of unity — "this is what the King overcame through His great perfection". Greater the original evil → greater the flow of blessing now. Man's merit directly proportional to greatness of evil rectified through his efforts.
Concepts: evil_two_functions, actual_evil_vs_potential_evil, return_evil_to_good, mans_choice_gives_control.
Source — Hebrew (קל"ח פתחי חכמה):
וצריך שזה הרע יחזור לטוב, שיהיה ענינו טוב, כמו שמפורש למעלה. והיינו שיהיה החסרון המתוקן - שהוא עצמו יהיה גורם גילוי השלמות יותר בכח. אדרבא, כל מה שהרע מתחזק - רוצה לומר ששלמות יותר גדול רוצה להתגלות. וזה פשוט, השלמות - רוצה לומר מה שמתקן החסרונות, והשלמות הוא יותר גדול כשהוא מתקן חסרון יותר גדול. אם כן, כשרצה הרצון העליון לגלות שלמותו הגדול מאוד - צריך שיגלה בתחלה החסרון הגדול מאוד. וזה רוצה לומר גילוי השלמות עצמו, כי אי אפשר להבין השלמות בלא חסרון שקודם לו, שהשלמות מתקן אותו. אם כן כשרוצה לגלות הכח השלם והנכבד מאוד, שבו תענוג הנשמות תענוג גדול מאוד, אי אפשר כי אם שיגלה בתחלה חסרון הגדול מאוד, כי כפי החסרון שמתגלה - כך מדרגות השלמות שמתגלה בסופו. ובחסרון היותר גדול מתגלה כח היותר שלם.
Source — English (Greenbaum):
> This evil must be turned back to good... i.e. so as to serve a good purpose, as explained above. In other words, it must be the rectified deficiency itself that brings about a more powerful revelation of God's perfection. Indeed, the stronger the evil becomes, it simply indicates that a greater perfection wants to be revealed. This is obvious. For the meaning of perfection is that it has the power to rectify the deficiencies. Thus the perfection is all the greater when it rectifies a greater deficiency. If so, when the Supreme Will wanted to reveal His very great perfection, it was first necessary to reveal a very great deficiency. This itself is part of the revelation of the perfection itself, for it is impossible to understand the perfection without the preceding deficiency, which the perfection rectifies. If so, when He wants to reveal His perfect, most glorious power, wherein the souls have the greatest delight, a very great deficiency must first be revealed. For according to the deficiency that is revealed, so is the level of the perfection that is revealed at the end, and through a greater deficiency, a more perfect power is revealed. Plain English: Evil must turn back = serve good purpose. Rectified deficiency itself brings more powerful revelation of perfection. Stronger evil → greater perfection wants to be revealed. Meaning of perfection: power to rectify deficiencies. Greater perfection rectifies greater deficiency. To reveal very great perfection → necessary to reveal very great deficiency. This is part of perfection's revelation — impossible to understand without preceding deficiency. Souls' greatest delight requires very great deficiency revealed.
Concepts: perfection_requires_deficiency, return_evil_to_good, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
ולא תאמר - יותר טוב היה אם לא היה חסרון, והיה בתחלה הטוב שעתיד להיות לבסוף. כי אינו כך, כי שלמות אינו רוצה לומר - טוב סתם, אלא רוצה לומר - תיקון חסרון. ואם לא היה חסרון - לא היה מתגלה שלמות, אלא טוב. אך תענוג הנשמות האמיתי אינו בטוב, אלא בשלמות, שהוא ענין יחודו, וכמו שפירשנו למעלה:
Source — English (Greenbaum):
> You cannot say it would have been better had there been no deficiency and if the good destined to reign in the end had existed from the beginning. This is not so, for perfection does not only mean good, it means the repair of deficiency. Thus if there had been no deficiency, the perfection would not have been revealed but only the good. However, the true delight of the souls is not in good but in perfection (for only when the deficiency is overcome can they rise to new levels of attainment), and this perfection is His unity, as explained above (see Opening 4). Plain English: Cannot say: better had there been no deficiency, with end-good existing from beginning. NOT SO — perfection ≠ good; it = repair of deficiency. Without deficiency: only good revealed, not perfection. True delight of souls = perfection, not good (only when deficiency overcome can they rise). Perfection = His unity (Op. 4).
Concepts: perfection_requires_deficiency, laws_of_perfection.
Source — Hebrew (קל"ח פתחי חכמה):
על ידי תיקוני בני האדם, שזה הדבר תלה אותו הרצון העליון בתיקוני בני אדם, שהם יהיו המגלים סוף הענין הזה. והיינו שהם יגרמו שירצה היחוד העליון להגלות בפועל ולשלוט, ולהראות שבכחו הוא - שסוף הרע יחזור לטוב. והנה לא די שניתן להם שכר טוב על מעשיהם, דהיינו הטוב, אלא שניתן להם שכר על עמלם - שאין להם אפילו בושת.
Source — English (Greenbaum):
> ...through the repairs carried out by men... For the Supreme Will made the revelation of His unity contingent on the repairs carried out by men, so that they should be the ones who finally reveal it. It is they who (through their performance of the commandments and through their faith) are to bring about the desire of the supreme unity to be revealed in actuality and to rule, showing that it is in His power to make evil turn back to good in the end. Not only do they receive a fitting reward for their deeds – this is the good that is revealed – but they even receive a reward for their effort. This is that they can enjoy the good without feeling any shame. Plain English: Supreme Will made revelation of unity contingent on repairs by men — they reveal it. Through commandments and faith — bring about supreme unity's revelation in actuality, ruling, showing His power to make evil revert. Fitting reward for deeds (= the good revealed). Also reward for effort: enjoy the good without feeling any shame.
Concepts: human_repair_of_malchut, mans_choice_gives_control, reward_for_effort, human_service_completes_repair.
Source — Hebrew (קל"ח פתחי חכמה):
הרי שהרע עצמו חוזר לטוב, כי הוא הגורם התיקון היתר הזה. ואז ממילא נודע השלמות העליון, שמתקן כל החסרונות האלה, שהם עונשי החוטאים. כי הרי הרע עצמו אינו אלא לפי רצונו שרצה להתעלם, ואם אינם מטיבים מעשיהם - הרי הם סובלים הצרות. ואדרבא, בסוף הכל מתגלה היחוד, והרי הרע עצמו חוזר לטוב, שמתגלה היחוד, והחסרונות נתקנים:
Source — English (Greenbaum):
> We thus see that evil itself reverts to good, for it is evil that brings about this extra repair (through necessitating the extra effort). The supreme perfection then becomes known in the process, since this is what repairs all these deficiencies, these being the punishments of the wicked. (In time to come it will be revealed how the punishment served only the purpose of repair, and if so the unity will be revealed even through the judgment of the wicked.) For evil itself exists only because of His desire to conceal Himself, and if they fail to improve their behavior, they have to endure suffering. (This shows that evil brings no benefit but only troubles.) More than that, at the end of everything, the unity is revealed and evil itself reverts to good, for the unity is revealed and the deficiencies are rectified. Plain English: Evil itself reverts to good — evil brings about extra repair (necessitating extra effort). Supreme perfection becomes known in the process (repairs all deficiencies — punishments of the wicked). In time to come: punishment served only the purpose of repair; unity revealed even through judgment of the wicked. Evil exists only because of His desire to conceal; if they fail to improve → suffering (evil brings no benefit, only troubles). At end: unity revealed; evil itself reverts to good.
Concepts: return_evil_to_good, tikkun_repair, light_initially_hidden.
Source — Hebrew (קל"ח פתחי חכמה):
והוא עצמו יהיה לכבודו של מלך - שזכו על ידו בני האדם, בזה הענין שגילוי היחוד תלוי במעשה בני האדם, נמצא עוד תיקון לרע עצמו, שאפילו מציאותו בבחינת רע הוא לכבודו של מלך, שזה מה שגורם שיהיה זכות לבני אדם, שהוצרכו לעבוד ולתקן ולגלות היחוד העליון שאם לא היה בבחינה זאת, לא היה להם זכות. נמצא בתיקוני בני האדם - החסרונות עצמם נתקנים על ידי גילוי היחוד והשלמות, ואז גם המציאות שהיה כבר בבחינת רע - הוא עצמו טוב:
Source — English (Greenbaum):
> ...and it will itself be to the glory of the King that men thereby attained merit. The fact that the revelation of the unity is contingent on men's deeds contains another repair for evil itself. This is that even its existence in the category of actual evil is itself for the glory of the King, for this is what makes it possible for men to attain merit, since they were forced to work and make repairs in order to reveal the supreme unity. If there had been no actual evil, they would not have had any merit. Therefore, through the repairs carried out by man, the deficiencies themselves are repaired through the revelation of the unity and perfection. (For it is thereby revealed that the deficiencies were brought about for a good purpose – to give men a reward.) Then even its previous existence in the category of actual evil turns out to have been good. Plain English: Revelation of unity contingent on men's deeds = another repair for evil itself. Even existence as actual evil is itself for the glory of the King — gave men opportunity for merit. Without actual evil → no merit. Through repairs: deficiencies repaired through unity-revelation. (Reveals: deficiencies brought about for good purpose — give men reward.) Then even its previous existence as actual evil turns out to have been good.
Concepts: evil_two_functions, return_evil_to_good, reward_for_effort, human_repair_of_malchut.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ב: וכדי לעשות בפועל זה הדבר, הוצרך שאלה הלבושים יתנו מקום לו להמצא, זהו מ"ש למעלה, שרצה הרצון העליון שיהיה נבחן הדבר בהבחנה פרטית - החסרונות לבד והתיקון לבד:
Source — English (Greenbaum):
> Part 2: In order to accomplish this in actuality, it was necessary for these garments to provide a place for it to come into being. As explained above, the Supreme Will wanted the individual details of the process to be distinct – the deficiencies by themselves and the repair by itself. Plain English: Part 2. Garments must provide place for it to come into being. Supreme Will wanted individual details distinct — deficiencies by themselves + repair by itself.
Concepts: actual_evil_vs_potential_evil, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
וזה על ידי הבירור וההדרגה שנעשה בהם, כי בתחלה אף על פי שנשברו הכלים כנ"ל, הנה היה הכל רק בספירות, ולא יצאו עדיין הנפרדים. פירוש - שמה שאנו אומרים שהיה הרע מתגלה - אינו הרע עצמו שהוא הס"א, אלא שרשי הרע, שהם הדינים, וכל עניני הפגמים הנמצאים באורות עצמם. אך הרע עצמו לא יצא אלא אחר כך, אחר התיקון, דהיינו אחר שנעשו כל המדרגות לפי תיקונם, שהוקבעו להיות חוקים בהנהגה, שאז הוציאו אחר כך הנפרדים, ויצאה הס"א, לפי השרשים ההם שנגלו לה בשבירת הכלים. ובזה הענין היתה ההדרגה שזכרנו למעלה, שכל מדרגה היתה מסלקת עצמה מזה, ונשארה רק מדרגה התחתונה שבמלכות דעשיה מוציאה הרע, והיא הוציאה אותו ממש לפי כל השרשים שיש לה מכל הספירות. שהרי מלכות זאת כוללת כל אותם השרשים, והוציאה ענינם אל הפועל, והיינו הס"א ממש.
Source — English (Greenbaum):
> This was through the selection and gradation that took place among them... For initially, even though the vessels were broken, as stated above, everything was only in the Sefirot prior to the emergence of separate creations. Thus when we say that evil was revealed, this was not actual evil itself – the Other Side – but rather, the roots of evil, i.e. the strict judgments and flaws of all different kinds found in the lights themselves. Actual evil itself emerged only afterwards, following the repair – in other words, after all the levels were instituted in their repaired state as laws in the governmental order. It was then that they brought forth the separate creations and the Other Side emerged in accordance with these roots revealed when the vessels broke. It was the breaking of the vessels that involved the separation into levels that we discussed above (Opening 47), where each level in succession turned away from producing evil, leaving only the lowest level of Malchut of Asiyah to produce evil. It was this lowest level of Malchut of Asiyah that brought forth evil into actuality, with aspects corresponding to all the roots contained in it from all the Sefirot. For this Malchut includes all those roots and brings forth their function into actuality in the form of the Other Side itself. Plain English: Selection and gradation. Initially when vessels broke: everything only in Sefirot, prior to emergence of separate creations. So not actual evil itself (Other Side) but roots of evil — strict judgments / flaws in the lights themselves. Actual evil emerged only AFTER the repair — after all levels instituted in their repaired state as laws in governmental order. Then separate creations brought forth, Other Side emerged per roots revealed when vessels broke. Breaking involved separation into levels (Op. 47): each level turned away → Malchut of Asiyah produces evil. Malchut of Asiyah brought forth evil into actuality — aspects corresponding to all roots from all Sefirot. Other Side itself.
Concepts: actual_evil_vs_potential_evil, selection_and_cleansing, kelipot, sitra_achra, nukva.
Source — Hebrew (קל"ח פתחי חכמה):
והנה לעשות זה, הוצרכה הדרגה גדולה בלבושים שנפלו, והיינו שמג' נעשו ד'. ונמצא שמלכות דעשייה של עתה - אינו אלא חלק אחד ממלכות דעשייה, כי שאר החלקים נתעלו יותר, ולא עמדו במדרגתה השפלה. והכוונה בזה, כי בהיות כל המדרגות מתכוונות לסלק עצמם מן הוצאת הרע, הנה השאירו לפעולה הזאת רק מלכות דעשייה זאת, ונסתלקו החלקים האחרים ממנה. ועם כל זה נסתלקו כל האחרים זה מזה, עד שנעשו מבי"ע אבי"ע.
Source — English (Greenbaum):
> In order to accomplish this, a major gradation into different levels was necessary in the fallen garments, and out of three they became four. Thus Malchut of Asiyah as it is now is only one part of the original Malchut of Asiyah, for the other parts rose higher and did not remain on the same low level. What this means is that since all the other levels were intent on separating themselves from the production of evil, they left only this level of Malchut of Asiyah to carry out this function, while all the other parts separated from it. They also all separated one from another (for example, part of Yetzirah rose to Beriyah, and so on), until Beriyah-Yetzirah-Asiyah turned into Atzilut-Beriyah-Yetzirah-Asiyah. Plain English: Major gradation: out of three they became four. Malchut of Asiyah now = only one part of original Malchut of Asiyah; other parts rose higher. All other levels separated from production of evil → only this level left. Parts separated from each other (e.g., part of Yetzirah rose to Beriyah, etc.) until BYA turned into ABYA.
Concepts: bya_becomes_abya, nukva, selection_and_cleansing.
Source — Hebrew (קל"ח פתחי חכמה):
והמדרגה האחרונה מאלה, שכבר אינה ענין גדול, אלא חלק ממה שראוי להיות מלכות דעשיה - היא נשארה לענין זה. וכשאין צריך עוד הוצאת הרע - הנה תחזור המדרגה הזאת להיות נכללת עם החלקים האחרים שנסתלקו ממנה. וכולם ביחד יהיו מלכות דעשייה, לא חלק זאת לבדה, ויחזרו אבי"ע להיות רק בי"ע. ואצילות עליון מתגלה עליהם, דהיינו מה שהיה קודם השבירה:
Source — English (Greenbaum):
> The task of producing evil was thus left to the very last of all these levels, which, being only a part of what should have been Malchut of Asiyah, was no longer of great stature. And when the production of evil is no longer necessary, this level will go back to being included with the other levels that separated from it, and all of them together will make up Malchut of Asiyah instead of only this lowest part. Atzilut-Beriyah-Yetzirah-Asiyah will go back to being only Beriyah-Yetzirah-Asiyah, and the supreme Atzilut will be revealed over them as it was before the breaking of the vessels. ("In time to come... the name of SaG will return to its original status, while the name of MaH will not operate" – Etz Chayim, Shaar HaTikkun ch. 3, p. 49b.) Plain English: Task left to very last level — only part of Malchut of Asiyah (not great stature). When production no longer necessary → level rejoins others; all together make up Malchut of Asiyah (not just lowest part). ABYA reverts to BYA; supreme Atzilut revealed over them as before the breaking. Etz Chayim (Shaar HaTikkun ch. 3, 49b): "In time to come the name of SaG will return to its original status, while the name of MaH will not operate".
Concepts: bya_becomes_abya, first_atzilut_revealed, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
עד שנשארה המדרגה האחרונה של מלכות דעשייה לבדה להוציא אותו, כי המדרגות הן הן כחות מתפשטים זה אחר זה, כל כח פחות מחבירו, שההעלם מתגבר בשני יותר מן הראשון. ואף על פי שבכלל מאתים מנה, ובעליון נכלל התחתון, אך ענינו של התחתון אינו מתגלה שם, כי העליון פועל, וההעלם לא הגיע להוציא התחתון, על כן תולדותיו לא היו יוצאים.
Source — English (Greenbaum):
> ...until only the very last level of Malchut of Asiyah was left to produce it... For the different levels are actually powers that spread forth one after the other, each power less than the one before. For the concealment is more intense in the second than in the first (since the second is closer to Malchut, which produces evil). And although "two hundred includes one hundred" and the lower level is included in the upper, the mission of the lower level is nevertheless not revealed there as long as the upper level functions and the concealment has not yet reached the necessary degree of intensity to produce the lower level. Thus as long as the lower level was included as part of the upper level, its offspring did not emerge. Plain English: Different levels = powers spreading forth, each power less than the one before. Concealment more intense in the second (closer to Malchut). "Two hundred includes one hundred" (lower in upper), but mission of lower not revealed as long as upper functions and concealment is insufficient. As long as lower included in upper: its offspring did not emerge.
Concepts: law_of_gradation, cause_must_match_effect_level, nukva.
Source — Hebrew (קל"ח פתחי חכמה):
ובהיות הכוונה להוציא הרע - הנה היו המדרגות מסתלקות מן החלקים האחרונים כנ"ל, וכנגד זה נוסף ההעלם בחלקים האלה. כי בכח זה הם נבדלים מן החלקים העליונים - שבאלה ההעלם מתגבר יותר, עד שמהם יכול לצאת הרע, מה שאין כן בראשונים.
Source — English (Greenbaum):
> Since the intention was to bring forth evil, the upper levels were in the process of separating from the lower levels, where there was a corresponding increase in the degree of concealment. This was precisely what distinguished them from the upper levels, because the concealment on the lower levels was so intense that evil could emerge from them, which was not the case on the earlier levels. Plain English: Since intention = bring forth evil → upper levels separated from lower. Increase in degree of concealment on lower levels. Concealment on lower levels so intense that evil could emerge — not on earlier levels.
Concepts: selection_and_cleansing, light_initially_hidden, kelipot.
Source — Hebrew (קל"ח פתחי חכמה):
והנה ביאור כל זה הוא כמ"ש, איך כל מי שקונה פעולה בפני עצמו - קונה שם בפני עצמו. ונמצא שמדרגה זאת התחתונה לא היה לה להיות ענין בפני עצמו, אלא להטפל אל ענין החלקים האחרים שנסתלקו ממנה, והיה ענינה כענינם. ואז לא היה ענינה להוציא הרע, אלא תשלום הראשונים. וזה פשוט, כי על כן אנו קוראים לה מדרגה בפני עצמה, מפני שהאור נמצא בה בהדרגה תחת הענין הראשון, מה שבתחלה היתה נכנסת גם היא בכלל הענין הראשון. וזאת היא ההדרגה שאנו אומרים בכאן:
Source — English (Greenbaum):
> The explanation of all this is bound up with the idea discussed earlier that everything which acquires its own independent function acquires its own name. Accordingly, this lowest level should not have been a separate aspect in itself but should rather have been subordinate to the function of the other parts which departed from it, and then its mission would have been like theirs. Instead of producing evil, it would have served to complete the earlier levels. But clearly, the reason why we call this lowest level a level on its own is that the light found there is on a level lower than that of the previous level, even though initially the lower level also came into the overall category of the first. This is the gradation that we say took place here. Plain English: Independent function → own name (Op. 31, 38, 40). This lowest level should have been subordinate — its mission would have been like theirs (instead of producing evil, complete earlier levels). Reason we call it a level on its own: light there is on a level lower than previous, even though initially in overall category of first. Gradation.
Concepts: power_revealed_separately, selection_and_cleansing.
Source — Hebrew (קל"ח פתחי חכמה):
ונעשה מבי"ע אבי"ע, כי לא במדרגה אחת לבד נעשה זה הענין, אלא הדרגה רבה צריך כדי לבוא לזה, עד שנעשו ד' - אבי"ע. שזאת העשייה היא שפלה הרבה, עד שמלכות שבה, המדרגה התחתונה שלה, היא המוציאה הרע:
Source — English (Greenbaum):
> ...and Beriyah-Yetzirah-Asiyah turned into Atzilut-Beriyah-Yetzirah-Asiyah. For this did not take place on only one level. Much gradation was necessary in order to reach the point where they became four: Atzilut-Beriyah-Yetzirah-Asiyah. For this Asiyah is very lowly – so much so that it was Malchut of Asiyah, its lowest level, that produced evil. Plain English: BYA → ABYA. Not on one level — much gradation. Asiyah very lowly — Malchut of Asiyah (its lowest) produced evil.
Concepts: bya_becomes_abya, nukva.
Source — Hebrew (קל"ח פתחי חכמה):
וכשכבר ניתקן וחזר לטוב - חוזרים הדברים כבראשונה, כי הנה כבר שמעת איך שיש שתי מציאויות לרע, מציאות א' - בהיותו רע ממש, פועל רעתו, ומציאות הב' - שאותם ענינים עצמם שהם עניני הרע יהיו משוקעים במקומם, ולא פועלים. וזה נקרא שחזר לטוב כנ"ל, כי זהו גילוי השלמות, וזהו המרבה ההשפעה כנ"ל. והנה התיקון האחרון הוא, שרע פועל רע - לא יהיה, אלא אדרבא, אותם ענינים יהיו רק בדרך שלילה, פירוש - בלתי פועלים מפני גילוי היחוד שגורם להם שלא יפעלו.
Source — English (Greenbaum):
> And when it is rectified and turned back to good, things return to the way they were at first... For you have already heard how evil exists in two states. The first is when it is actual evil – carrying out the evil in its power. The second state is when these very functions of evil will have sunk down in their place and will not operate. Evil is then said to have reverted to good, as stated above. Evil will no longer function because of the perfection that will be revealed, and the return of evil to good brings a flow of great blessing. The final state of repair will be when evil no longer exists in the state in which it performs evil. Aspects of evil will exist only in the sense of being negated: they will not function because of the revelation of the unity, which prevents them from functioning. Plain English: Two states of evil. (1) Actual evil — carrying out the evil. (2) Functions sunk in place, not operating = evil reverted to good. Evil no longer functions because of the perfection revealed; flow of great blessing. Final state of repair: evil no longer exists in the state in which it performs evil. Aspects exist only in the sense of being negated — do not function because of unity-revelation.
Concepts: actual_evil_vs_potential_evil, evil_two_functions, return_evil_to_good, laws_of_perfection.
Source — Hebrew (קל"ח פתחי חכמה):
והנה אין דבר בלא שורש, וכל פעולה ופעולה בפני עצמה צריך שיהיה לה שורש בפני עצמו. והנה הלבושים הם המדרגות שבהם מושרש עניני הרע כנ"ל, אך בהם בחינת יכולת להמצא בפועל - לא נמצאים. והרי הוא בשיקול, אם הם שולטים לבדם, בלתי נמשכים אחרי האצילות - זה מראה שההעלם מתגבר, ואז הולך ומתגבר ההעלם עד שיוציאו הרע, רע ממש. ואם הם נמשכים אחרי האצילות - אז מראה שהיחוד עדיין מתגלה ושולט, ואז אין ההעלם מתגבר עד שיוציאו הרע, רע ממש.
Source — English (Greenbaum):
> There is nothing that does not have a root, and every separate function must have a separate root. As discussed earlier, the garments are the levels in which the various aspects of evil are rooted, but while these garments contain the potential for evil to exist, the evil aspects do not exist in them in actuality. The outcome is in the balance. If the garments rule alone without being subordinate to Atzilut, this shows that the concealment is intensifying, and the concealment may become so intense that they produce actual evil. But as long as they are subordinate to Atzilut, this shows that the unity is still revealed and in control, and then the concealment does not intensify to the point that they produce actual evil. Plain English: Every separate function must have a separate root. Garments = levels where evil-aspects are rooted, but contain potential — not actual evil. Outcome in the balance. Garments rule alone (not subordinate to Atzilut) → concealment intensifying; may produce actual evil. Subordinate to Atzilut → unity revealed and in control; concealment does not intensify enough.
Concepts: actual_evil_vs_potential_evil, garments_as_concealing_veils, mans_choice_gives_control.
Source — Hebrew (קל"ח פתחי חכמה):
והנה שורש היות הרע רע ממש - הוא חלק המלכות דעשייה שזכרתי למעלה. וכשרצתה המחשבה העליונה להוציא הרע - אז העלימה האצילות מן הלבושים, ושלטו לעצמם, וגבר ההעלם, עד שיצא הכח ההוא השפל, ויצא הרע - רע ממש. וכשיחוד חוזר ומתגלה, וגובר לתקן הקלקולים, הנה מציאות היות הרע רע ממש - צריך להתבטל. וכנגד זה אותו הכח שהיה מוציא אותו אינו צריך לימצא, וההעלם שהיה מוציא אותו מסתלק. ואדרבא, נמצאו הלבושים כמו שהיו מתחלה, פירוש - שהרע ביכולת להיות רע ממש, אלא שאינו יוצא מפני היחוד שחזר והבליעו, ואינו מניח אותו להמצא להיות רע ממש. וזה שצריך להראות בבירור פעולת היחוד:
Source — English (Greenbaum):
> As mentioned above, the root of the existence of evil in the sense of actual evil lies in the lowest level of Malchut of Asiyah. Thus when the Supreme Mind wanted to produce evil, this was done by hiding Atzilut from the garments. They then ruled independently, and the concealment intensified to the point where that lowly power emerged and evil came forth – actual evil. And when the unity is once again revealed and asserts itself to rectify the damage, the state in which evil actively produces evil has to be negated. Accordingly, the particular power that produced it in actuality no longer needs to exist, and the concealment that brought it forth disappears. Rather, the garments exist in the same way as they did in the beginning, where evil has the potential to be actual evil, except that it does not come forth because of the unity that has returned and consumed it, and which no longer allows it to exist in the state of actual evil. This necessarily shows the functioning of the unity. (The unity is revealed only after the emergence of actual evil. Evil has the power to spread, and is prevented only through the revelation of the unity. Thus evil continues to exist in its sunken state in order to show the power of the unity.) Plain English: Root of actual evil = lowest Malchut of Asiyah. Producing evil = hiding Atzilut from garments → garments rule independently → concealment intensifies → lowly power emerges → actual evil. When unity revealed: state-of-active-evil-production must be negated. Particular power no longer needed; concealment disappears. Garments exist as they did at the beginning — potential for actual evil, but does not come forth because of unity that returned and consumed it. Necessarily shows functioning of the unity. (Unity revealed only after emergence of actual evil. Evil has power to spread; prevented only through unity. Continues to exist in sunken state to show power of unity.)
Concepts: actual_evil_vs_potential_evil, light_initially_hidden, return_evil_to_good, nukva.
Source — Hebrew (קל"ח פתחי חכמה):
ואין צורך לו לימצא בפועל, רע כמו שהוא רע ממש - לא נראה בלבושים שיכול להיות, אדרבא, אינו נמצא מפני היחוד כנ"ל: כי די שהיה כבר, וניתקן, בתחלה היה צריך לצאת, כי לא ידענו עדיין מה הוא, עד שנבחין ממנו השלמות. עכשיו שהיה כבר, וניתקן - די שיראה כך שהוא אותו הרע שהיה כבר, ושהיה יכול להיות, והיחוד הוא המתקן ואינו מניח רע:
Source — English (Greenbaum):
> ...and there is no longer any need for it to exist in actuality... Evil as such – actual evil – is not seen in the garments as something capable of action. On the contrary, it does not exist because of the unity. ...for it is sufficient that it once existed and has now been rectified. Initially it had to come out, because we did not yet know what it was and thus did not understand the true power of perfection. But now that it has already existed and has been rectified, it is sufficient that it should be seen to be the same evil that once existed and could still exist were it not for the unity. This shows that it is the unity that brings about the repair and does not permit evil. Plain English: Actual evil not seen as capable of action. Does not exist because of unity. Sufficient that it once existed and has been rectified. Initially had to come out (didn't know what it was, didn't understand perfection's power). Now: sufficient that it should be seen to be the same evil that once existed and could still exist were it not for the unity. Shows: unity brings about the repair and does not permit evil.
Concepts: actual_evil_vs_potential_evil, tikkun_repair, root_remains_after_repair.
Source — Hebrew (קל"ח פתחי חכמה):
וזהו, "בלע המות לנצח", פירוש - שזהו מה שאנו אומרים שהרע נבלע בשרשו: ואז חוזרים אבי"ע לבי"ע, היינו שבחזור התיקון לעתיד לבוא, הנה צריכים להיות הנקודים כמו שהיו קודם השבירה. וזהו פשוט, שכיון שהשבירה היתה שנפלו הכלים לבי"ע, ואחר כך מהם נעשה אבי"ע, הנה חסר מהם האצילות האמיתי, שהוא מה שהיה קודם השבירה, וזהו מה שיתגלה לעתיד לבוא. אם כן אלה העולמות צריכים לחזור כולם [להיות] בי"ע לגבי אצילות האמיתי שיתגלה:
Source — English (Greenbaum):
> This is the meaning of the verse, "He will consume death for ever" (Isaiah 25:8). This is exactly what we are saying, that the evil becomes absorbed in its root. And then Atzilut-Beriyah-Yetzirah-Asiyah turn back into Beriyah-Yetzirah-Asiyah... In other words, with the return of the state of repair in the future, the Nekudim will have to revert to what they were before the breaking of the vessels. This is obvious, because what happened when the vessels broke is that they fell to Beriyah, Yetzirah and Asiyah, which afterwards became Atzilut-Beriyah-Yetzirah-Asiyah. They were thus missing the true Atzilut, this being what existed before the vessels broke. And this is what will be revealed in the future. If so, these worlds must all revert to being Beriyah-Yetzirah-Asiyah in relation to the true Atzilut that will then be revealed. Plain English: Isaiah 25:8: "He will consume death for ever" = evil absorbed in its root. ABYA → BYA. With return of state-of-repair: Nekudim revert to what they were before the breaking. Vessels broke → fell to BYA → became ABYA → missing the true Atzilut (= what existed before). Will be revealed in the future; worlds revert to BYA in relation to true Atzilut.
Concepts: Isaiah_25_8_consume_death, bya_becomes_abya, first_atzilut_revealed, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
וחלק המלכות דעשייה נכללת בכלל שלה, שהיא חלק אחד מן מלכות, נכללת עם הכלל שיצאה ממנו.
Source — English (Greenbaum):
> ...and the last part of Malchut of Asiyah becomes integrated with its whole... For this part of Malchut is only one part of the original Malchut, from which this lowly Malchut emerged after the departure of the first Atzilut. In the future, this last part of Malchut will be included in the overall Malchut from which it emerged. Plain English: Part of Malchut = only one part of original Malchut (from which this lowly Malchut emerged after departure of first Atzilut). Future: included in overall Malchut from which it emerged.
Concepts: nukva, bya_becomes_abya, first_atzilut_revealed.
Source — Hebrew (קל"ח פתחי חכמה):
זאת היא הבחנת כל המעשים שיעשו בזמן התיקון, שהם לתקן כל מה שנתקלקל בזמן השבירה. כי הנה כל מה שנתקלקל בשבירה הוא זה, ראשונה - שנעלם אצילות. שנית - שנפלו הלבושים וירדו, עד שנעשו מבי"ע - אבי"ע. ונמשך מזה שנשאר חלק האחרון דמלכות דעשייה שהוציאה רע בבחינת רע. שלישית - שכל הלבושים נשארו פגומים מצד שהם המוציאים את הרע, ואפילו שהמדרגות העליונות נסתלקו מזה - אינם מסולקים לגמרי כל זמן שהמדרגה האחרונה שלהם עדיין עושה המעשה הזה.
Source — English (Greenbaum):
> The distinguishing feature of all that happens in the time of the repair is that it comes to rectify everything that was damaged at the time of the breaking of the vessels. The damage caused by the breaking of the vessels was as follows. Firstly, the original Atzilut became concealed. Secondly, the garments fell and descended until Beriyah-Yetzirah-Asiyah turned into Atzilut-Beriyah-Yetzirah-Asiyah. This resulted in the last part of Malchut of Asiyah being left to produce evil in the category of actual evil. Thirdly, all the garments remained flawed because of their role in the production of evil. Even though the upper levels separated themselves from this function, they were not completely dissociated from it as long as their final level was still involved in it. Plain English: Three damages at breaking: (1) original Atzilut concealed; (2) garments fell, BYA → ABYA, last part of Malchut produced actual evil; (3) all garments remained flawed (upper not completely dissociated as long as final level still involved). Repair comes to rectify everything.
Concepts: breaking_of_the_vessels, bya_becomes_abya, actual_evil_vs_potential_evil.
Source — Hebrew (קל"ח פתחי חכמה):
ובתיקון השלם, הנה מציאות הרע במה שהוא רע - מתבטל. וכן חלק המלכות שהיתה מוציאה זה - נבלעת עם חלקים העליונים. וממילא ההדרגה שבי"ע נעשה אבי"ע - מתבטלת, כי לא נעשית אלא לצורך הוצאת הרע. ואז נשארים רק בי"ע, ומתגלה עליהם האצילות שנעלם. ואז נשארים הלבושים בלתי פגומים, כי בתחלה היו שורש לרע, וגם היחוד היה מתעלם מהם, עד שסוף סוף הוציאו זה הרע במה שהוא רע. אך עכשיו, אדרבא, הנה הכחות האלה של הוצאת הרע אינם מוציאים אותו, מפני היחוד שכבר נתגלה, שמחזיר הרע לטוב, ואין מציאות לרע במה שהוא רע.
Source — English (Greenbaum):
> Correspondingly, in the complete repair, the existence of evil in the sense of actual evil is nullified. (Evil no longer functions as such but remains only in order to reveal the unity.) So too, the part of Malchut that produced actual evil is "consumed" and absorbed by the upper parts. This automatically negates the gradation whereby Beriyah-Yetzirah-Asiyah became Atzilut-Beriyah-Yetzirah-Asiyah, for this was brought about for the sole purpose of producing evil. Once Malchut is no longer producing evil, Atzilut-Beriyah-Yetzirah-Asiyah revert to being only Beriyah-Yetzirah-Asiyah, while the Atzilut that was concealed is now revealed over them. They then remain as garments that are without flaws. At first they were the root of evil, and the unity was concealed from them to the point that they produced the evil rooted in them as actual evil. Now, however, the powers that previously brought forth evil no longer do so because of the unity that is already revealed, which turns evil back to good, so that evil no longer has any existence in the sense of actual evil. Plain English: Three repairs: (1) actual evil nullified; remains only to reveal unity. (2) Part of Malchut consumed and absorbed by upper parts; ABYA → BYA (gradation was solely for producing evil). (3) Atzilut concealed now revealed over them; garments without flaws. At first: root of evil, unity concealed → produced actual evil. Now: powers no longer produce evil because of unity revealed, which turns evil back to good; evil no longer in actuality.
Concepts: tikkun_repair, bya_becomes_abya, first_atzilut_revealed, return_evil_to_good.
Source — Hebrew (קל"ח פתחי חכמה):
ומתגלה האצילות העליון של כללות הנקודים, כי אחר שנשארו העולמות רק בי"ע - בא האצילות והשלימם, כי הרי זה הוא התיקון, שעל כן נכללו להיות בי"ע - כדי לקבל אצילות זה עליהם.
Source — English (Greenbaum):
> ...and the supreme Atzilut of the generality of the Nekudim is revealed... For now that only the worlds of Beriyah-Yetzirah-Asiyah are left, Atzilut comes to complete them, for this itself is the repair: the reason why they were subsumed to become Beriyah-Yetzirah-Asiyah is precisely in order to accept this Atzilut over them. Plain English: Supreme Atzilut of generality of Nekudim revealed. With only BYA left, Atzilut comes to complete them. This is the repair — they were subsumed to BYA precisely to accept this Atzilut over them.
Concepts: first_atzilut_revealed, bya_becomes_abya, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
ואז נשארים הלבושים שורש לרע שהיה כבר, וניתקן, והוחזר לטוב, שענינם בתחלה היה להוציא הרע בהעלם היחוד. וענינם עתה - אותם הכחות שיכולים להוציא הרע לולי היחוד, אבל בעבור היחוד אינם יכולים להוציא אותו עוד. והרי נמצא בם גילוי היחוד באמת, כי נראה שם כל הענין כראוי כמות שהוא, שהרי כבר היה הרע כשנתפשטו כחותיהן. ועתה איננו עוד מפני היחוד המתגלה עליהם.
Source — English (Greenbaum):
> The garments will then remain as the root of the evil that once existed but was rectified and brought back to good. For their initial purpose was to produce evil through the concealment of the unity. Now, however, they serve as powers that could produce evil were it not for the unity, but which can no longer produce it in actuality precisely because of the unity. This way they truly reveal the unity, for the entire process is seen there just as it is: evil existed when the powers inherent in the garments spread, but now it no longer exists because of the unity that is revealed over them. Plain English: Garments remain as root of evil that once existed but was rectified. Initial purpose: produce evil through concealment. Now: powers that could produce evil were it not for the unity — cannot produce it in actuality precisely because of the unity. This is how they truly reveal the unity — entire process seen there as it is.
Concepts: root_remains_after_repair, actual_evil_vs_potential_evil, return_evil_to_good.
Source — Hebrew (קל"ח פתחי חכמה):
ונקרא שהשלים אז א"ס ב"ה את מעשיו, כל הסיבוב הוא זה, כי לגלות היחוד הוצרך כל זה הסיבוב, וכשנשלם זה - נשלם כל המעשה שהיה צריך להעשות. משם והלאה הרי היחוד כבר מגולה, והעליות הם עליות לפי היחוד שנתגלה כבר. ונמצא שהם בדרך אחר. וזהו סוד מנוחת העולם באלף השביעי, כי כל הילוך המעשה הזה הוא כל זמן השית אלפי שנין, דהיינו משהתחיל ההעלם עד שנתגלה היחוד, שכל זה הוא מעשה ממש שהוצרך להעשות כדי לבוא אל בירור הידיעה האמיתית,
Source — English (Greenbaum):
> Eyn Sof, blessed be He, will then be said to have completed His works... This is the whole cycle, for this entire cycle was required in order to reveal the unity, and when it is completed, all the work that had to be done is complete. From then on the unity will already have been revealed, and all subsequent ascents will be in accordance with the unity already revealed and will therefore follow a different path. This is the mystery of the rest (מנוחה, menuchah) enjoyed by the world in the seventh millennium. The whole process from the beginning of the concealment until the revelation of the unity takes place for the entire duration of the first six millennia. This whole process was precisely what was needed in order to demonstrate clearly the truth of what was known already. Plain English: Eyn Sof said to have completed His works. Whole cycle required to reveal unity; when completed, all work done. From then: unity already revealed; subsequent ascents follow a different path. This = mystery of rest (menuchah) in seventh millennium. Whole process from concealment to unity-revelation = first six millennia. Process precisely what was needed to demonstrate clearly the truth of what was known already.
Concepts: six_millennia_one_cycle, menuchah_rest, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
שכבר נודעה כך האמת בראשונה, שהיחוד הוא האמת הקדום, אלא שרצה הא"ס ב"ה לגלותו בגילוי ברור - להראות גודל שלמותו. ולעשות זה, הוצרך לעשות מעשה גדול, שהוא העלם שלמותו זה, עד שימצאו החסרונות, כדי שסוף סוף יחזור ויתגלה, ויראה לבסוף מה שהיה כבר מתחלה. ואז נקרא שכבר נח מענינו זה, והשלים מה שחשב לעשות, והרי נגלה היחוד הזה הקדום. ומשם והלאה יהיה התענוג הנצחי, שהוא מה שיתענגו הנשמות בבירור אמיתו, שזה הוא העונג האמיתי, וכמפורש למעלה. והנה לפי היחוד שנתגלה - יעלה את האדם עליות אחר עליות, כאשר שיער במחשבתו הנעלמת.
Source — English (Greenbaum):
> It was already known in the beginning that God's unity is the underlying truth (for "before the creation of the world, He was one and His name was one" – Zohar Chadash, Bereishit 10, Pirkey d'Rabbi Eliezer ch. 3). However, the Eyn Sof wanted to reveal this unity with total clarity in order to demonstrate the greatness of His perfection. To do so, He had to produce a great work – the concealment of this very perfection to the point that deficiencies would come into being, until in the very end it would again be revealed. This way, what existed from the very beginning is finally visible. It can then be said that He will be at rest from this work, having completed what He thought to do, and this primordial unity will then be revealed. From then on there will be eternal delight – this is the delight of the souls in the demonstration of the truth. This is the true delight, as explained earlier (Opening 4). The revelation of His unity will raise man to ever greater heights, as planned in His hidden thought. Plain English: Unity was already known in the beginning (Zohar Chadash Bereishit 10; Pirkey d'Rabbi Eliezer ch. 3: "before the creation of the world, He was one and His name was one"). Eyn Sof wanted to reveal it with total clarity — demonstrate greatness of perfection. Required great work: concealment of perfection until deficiencies come into being, until in the very end revealed again. What existed from the very beginning is finally visible. He at rest from this work; primordial unity revealed. Eternal delight — delight of souls in demonstration of truth (Op. 4). Revelation raises man to ever greater heights, as planned in His hidden thought.
Concepts: perfection_requires_deficiency, menuchah_rest, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
אך הנך רואה שיש הפרש בין שית אלפי שנין למה שבא אחר זה, כי כל השית אלפי שנין הם הסיבוב ההולך וסובב, עד הגיע אל הנקודה שממנה נסע, דהיינו היחוד, כי ממנו נסע הגלגל הזה, ואליו יחזור, ואז נח, והיינו מנוחה לחי עולמים. ומה שיהיה משם והלאה - הוא דרך אחר וענין אחר, שאינו לפי הדרך הזה כלל.
Source — English (Greenbaum):
> As you can see, there is a difference between the six thousand years and what comes afterwards. The entire six thousand years are one continuous cycle that revolves until it reaches the point from which it departed, namely the unity, for it was from there that the cycle traveled and that is where it will return, and then it will rest. This is the rest of the life eternal. What will be from then on is something different and follows a path quite unlike the present path (whereby the revelation of the unity comes about through man's service). Plain English: Six thousand years = one continuous cycle — revolves until reaches the point from which it departed (= unity). Departed from there; will return there; then it will rest. Rest of life eternal. From then: something different, path quite unlike present path.
Concepts: six_millennia_one_cycle, menuchah_rest.
Source — Hebrew (קל"ח פתחי חכמה):
והנה ביאת המשיח הוא ראשית גילוי היחוד, והוא סוד "שמחנו כימות עניתנו", כי ימות המשיח מקבילים לכל החסרונות שהיו כבר, כי בזמנו עד סוף אלף הששי צריך שהיחוד יגלה ענינו לכל צד, וכל החסרונות יתוקנו בו. ובסוף אלף הששי, אחר שכבר נעשה אפילו יום הדין הגדול, שבו מתבררים כל המעשים שנעשו לאמתתם - אז נקרא שחזר היחוד ונתגלה, ונשלם המעשה הזה, ואז הוא מנוחה לגלגל הסובב. משם והלאה יראה ענינים פנימים, שהם שרשי הילוך הזה, והם דברים מתגלים אחר ידיעת היחוד, והם שרשי ההנהגה בדרך היותר עמוק, שאינו מושג לנו עתה כלל.
Source — English (Greenbaum):
> The coming of Mashiach is the beginning of the revelation of the unity. This is the mystery contained in the verse, "Make us glad according to the days wherein You have afflicted us" (Psalms 90:15). For the days of Mashiach are parallel to all the deficiencies which existed in the past (not in terms of the duration of the concealment, but in the sense that the revelation of the unity will be in proportion to the intensity of the previous concealment). In that time until the end of the sixth millennium, the unity must reveal its power on every side, and all the deficiencies will thereby be rectified. At the end of the sixth millennium, after the great Day of Judgment, when everything that was done will be seen clearly in its true light, the unity will be said to have been revealed again. This work will then be complete and the cycle will come to rest. From then on, deeper interior aspects will become visible, these being the very roots of this process. These are things that are revealed after the unity has come to be known. They are the deepest roots of the order of government, which are presently completely beyond our grasp. Plain English: Mashiach = beginning of revelation of the unity. Psalms 90:15: "Make us glad according to the days wherein You have afflicted us". Days of Mashiach parallel to all the deficiencies that existed (revelation in proportion to concealment intensity). Time until end of sixth millennium: unity must reveal its power on every side; all deficiencies rectified. End of sixth millennium = great Day of Judgment; everything seen clearly in its true light. Unity revealed again. Work complete; cycle rests. From then: deeper interior aspects become visible — roots of this process; deepest roots of order of government, presently beyond our grasp.
Concepts: mashiach_begins_unity_revelation, six_millennia_one_cycle, menuchah_rest.
Source — Hebrew (קל"ח פתחי חכמה):
ובאלף השביעי עצמו הנה יתגלה שורש הענין שנהיה בעולם הזה כל זמן הסיבוב, עד שנמצא השית אלפי - בסוד עולם הנקודים, ותיקונם השלם - אלף השביעי, בסוד עולם העקודים, שגם שם יש כלי, רק שהוא נשוא מן הנשמה, כמפורש במקומו. וכבר שמעת איך בו נעשו מעשים, שהם השרשים למה שיהיה אחר כך בעולם הנקודים, אך שם היה הכל עדיין בגילוי היחוד, עד שלא היה מקום לא לשבירה ולא לשום אחד מן הדברים האלה שיהיו אחר כך. ועל כן אחר שנתגלה היחוד - יוודע מה שנזדמן בהנהגה העליונה, אפילו בגילוי היחוד, לבוא לענין הזה, כי כבר נגלה שם כלי הנ"ל, והוכנו הכנות שם למה שיהיה אחר כך.
Source — English (Greenbaum):
> In the seventh millennium itself the very root of what existed in this world throughout the period of the cycle will be revealed. The six millennia thus constitute the mystery of the world of Nekudim, while their complete rectification in the seventh millennium constitutes the mystery of the world of Akudim. The latter also contains a vessel, except that it is entirely subject to the soul, as explained in its appropriate place. As you have already heard, what was done in Akudim is the root of what was to happen afterwards in the world of Nekudim. However, in Akudim the unity was revealed in everything so that there was no place for any breaking of vessels or anything else of what was to occur afterwards (after the creation of evil as a consequence of the breaking of the vessels). Accordingly, after the unity is revealed, it will be known what was prepared in the supreme order of government, even with the revelation of the unity, to lead to this matter. For the vessel was already revealed there, as stated above, and preparations were laid down there for what is to be later. Plain English: Seventh millennium: very root of what existed throughout cycle revealed. Six millennia = mystery of world of Nekudim; complete rectification in seventh millennium = mystery of world of Akudim. Akudim contains a vessel, but entirely subject to the soul. What was done in Akudim = root of what happened afterward in Nekudim. In Akudim, unity revealed in everything — no place for breaking of vessels. After unity revealed: known what was prepared in supreme order of government to lead to this matter. Vessel was already revealed there; preparations laid down for later.
Concepts: seventh_millennium_akudim, akudim_nekudim_berudim, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
אחר כך יהיה חידוש העולם בדרך אחר, שאין שם שייכות לענינים אלה כמו שיש לעקודים, אלא משם והלאה הם כולם השגות אחרות בתענוג נפלא לנשמות, שישיגו מה שישיגו מן השלמות העליון שיתגלה, ודי בזה עתה.
Source — English (Greenbaum):
> *Afterwards the world will be renewed in a different way, unrelated to these aspects bound up with Akudim (which is the world of the Mouth). From then on (above the Mouth, from the eighth millennium onwards) the levels of attainment will be entirely different, bringing amazing delight to the souls that gain such a revelation of the supreme perfection – and this must suffice for now. > ("In the seventh millennium, the bodies will rise to the level of the Akudim, where the body is subject to the soul... but the body is still discernible. However, in the eighth millennium, the body will be merged with the soul as at first, as in the lights of the Nose. In the ninth millennium, it will be merged with the soul as in the lights of the Ear, yet the body is still somewhat discernible. In the tenth, it will return to the level of the World to Come, which cannot be understood in any way" – Ramchal, Pitchey Chochmah VaDaat p. 48.)* Plain English: Afterwards: world renewed differently — unrelated to Akudim aspects (= world of the Mouth). From eighth millennium (above the Mouth): levels of attainment entirely different, amazing delight to the souls. Citation (Ramchal, Pitchey Chochmah VaDaat p. 48): seventh = bodies rise to Akudim (body subject to soul, still discernible). Eighth = body merged with soul as at first, as in lights of Nose. Ninth = merged as in lights of Ear, body still somewhat discernible. Tenth = level of World to Come, cannot be understood in any way.
Concepts: seventh_millennium_akudim, lights_of_nose, lights_of_ears, lights_of_mouth.
Source — Hebrew (קל"ח פתחי חכמה):
ונשגב לבדו ביחודו, הוא סוד "ונשגב ה' לבדו ביום ההוא". דהיינו שעד עתה הנה לא רצה לפעול כמו אדון יחיד, אלא כמו גבור בעל כח, כמו שפירשתי למעלה, עד שהיה מקום לס"א לחשוב להלחם בקטרוגיה נגד כח זה. אחר כך הדבר הולך בדרך אחר, שהרי הא"ס ב"ה פועל בדרך יחוד שליטתו כמו אדון יחיד ממש, ואז אין שייכות עוד אלה הענינים - הקטרוגים של ס"א, וקלקולי הרע. אלא הוא לבדו פועל בכחו וברצונו, שהוא טוב גמור. ועל כן כל הדברים בתיקון ובשלמות כראוי:
Source — English (Greenbaum):
> ...and He alone will be exalted in His unity. This is the mystery of the verse, "And God will be exalted alone on that day" (Isaiah 2:11). This implies that until then He does not wish to act as the unitary Master but rather like a mighty hero who possesses great power, as explained above (Opening 30). This gave a place for the Other Side to presume to challenge and fight against this power. Afterwards things go differently when the Eyn Sof, blessed be He, acts in the unity of His power like the unitary Master, literally and actually. Then things like the accusations of the Other Side and the destruction caused by evil have no further relevance. God alone acts with His power and will. This is complete good, and everything is thus in its proper state of repair, wholeness and perfection. Plain English: He alone exalted in His unity = Isaiah 2:11: "And God will be exalted alone on that day". Implies: until then He does not act as unitary Master but as a mighty hero with great power (Op. 30). This gave place for the Other Side to challenge. Afterwards: Eyn Sof acts in unity like unitary Master, literally and actually. Other Side's accusations + destruction caused by evil = no further relevance. God alone acts with His power and will. Complete good; everything in proper state of repair, wholeness and perfection.
Concepts: tikkun_repair, sitra_achra, return_evil_to_good, laws_of_perfection.
Op. 49 is the unit's culminating analysis of evil — its production, its future return to good, and the cosmic arc this entails. The italic gloss states the structural claim: BYA became ABYA but will later revert into BYA. The chapter's most important conceptual move is the distinction between actual evil and evil reverted to good: actual evil carries out the incitement, obstructs the flow of blessing; evil reverted to good is intrinsically the same evil but contained-and-rectified by the unity, no longer able to act, increasing the flow of blessing in proportion to the original evil. From this come the two functions of evil — stain on the King's glory (start) → reveal the King's glory (after unity takes control). The most important meta-claim: perfection requires deficiency. Perfection is not the same as good; it is the repair of deficiency. Without deficiency, only good would be revealed, not perfection — and the true delight of the souls is not in good but in perfection (Op. 4). Therefore the greater the deficiency revealed, the greater the perfection revealed. The anthropology of merit — reward for deeds + reward for effort, so souls can enjoy without shame — is the chapter's most consequential ethical claim. Even the existence of actual evil itself turns out to have been good, since it gave men opportunity for merit. Part 2 details the structural process: when vessels broke, only roots of evil (= strict judgments and flaws in the lights themselves) were revealed; actual evil emerged only after the repair, when separate creations were brought forth and the Other Side proper emerged. The repair turned BYA into ABYA via much gradation; in the future repair, ABYA will revert to BYA, the last part of Malchut will integrate with its whole, and the supreme Atzilut of the generality of the Nekudim will be revealed. Isaiah 25:8 — "He will consume death for ever" — names evil's absorption in its root. The garments remain as the root of what once was evil but is now rectified. The chapter widens to a cosmic eschatology: the six millennia = one continuous cycle from concealment to revelation; Mashiach = beginning of unity-revelation (Psalms 90:15); end of the sixth millennium = great Day of Judgment → unity revealed → menuchah (rest); seventh millennium = world of Akudim (vessel entirely subject to soul); eighth = lights of Nose; ninth = lights of Ear; tenth = World to Come. The cycle reaches the point from which it departed — the unity — and rests there. He alone will be exalted in His unity (Isaiah 2:11; Op. 30): until then Eyn Sof acts as a mighty hero (giving place for Other Side to challenge); afterwards He acts as the unitary Master, literally and actually — and the Other Side's accusations have no further relevance. God alone acts with His power and will; complete good; everything in its proper state of repair, wholeness and perfection.
actual_evil_vs_potential_evil, evil_two_functions, perfection_requires_deficiency, reward_for_effort, Isaiah_25_8_consume_death, six_millennia_one_cycle, seventh_millennium_akudim, mashiach_begins_unity_revelation, root_remains_after_repair, menuchah_rest.Op. 49 is the cosmic-arc chapter: production of evil and its future return to good. BYA → ABYA → BYA arc — actual evil vs. evil reverted to good. Perfection requires deficiency. Six millennia as one cycle. Seventh = Akudim, eighth = Nose, ninth = Ear, tenth = World to Come. Pitchey Chochmah VaDaat p. 48; Isaiah 25:8, 2:11; Psalms 90:15. Forecasts Op. 4, 30, 47.