Section: The Root of the Concealed Government (Openings 78–84)
This is the third chapter of The Root of the Concealed Government (Op. 78-84). Op. 78 stated the registration principle and the cycle's teleology; Op. 79 named the endpoint as Yom HaDin HaGadol and articulated its threefold gain. Op. 80 now turns to the root (shoresh) of the whole scheme — where the defects and the repairs come from in the first place. Two parts. (Part 1) The premise. All possible defects (kilkulim) are rooted in BaN; all possible repairs (tikkunim) are rooted in the interconnections (chibburim) by which MaH joins with BaN. The Sefirot themselves are not the actors — they are ready-made pathways (derachim mukhanim) prepared in advance for either direction (good or bad), in order to provide a place for human free service of God (avodat bnei adam). (Part 2) The corollary. Everything that was and will be is already rooted here — in the BaN-side defects and the MaH-with-BaN repair-pathways. This rooting is through the mystery of foreknowledge (sod ha-yedi'ah) — Klach cites Bereishit Rabbah 3:8 ("He foresaw the deeds of the righteous...") — God foresaw all that would be and prepared the pathways accordingly. At the cycle's end, the need for each prepared pathway becomes legible in retrospect: the defects' extent and reach become known, and the necessity of each pathway is then seen. The chapter closes by joining this to Op. 79's revelation of unity — the perfection that completes is in proportion to the defects, and it is revealed through the mystery of the supreme unity (sod ha-yichud ha-elyon).
This chapter pushes one step further upstream from Op. 78 and Op. 79. Op. 78 said deeds register; the cycle has an endpoint; Op. 79 said the endpoint is the Day of Judgment, with its threefold gain. Op. 80 now asks: what stands behind the whole scheme of deeds and traces and pathways? The answer is the MaH/BaN architecture established in the earlier MaH/BaN unit (Op. 50-69). BaN is the root of every possible defect; the interconnections of MaH with BaN are the root of every possible repair. The Sefirot are not actors but prepared pathways — built in advance for free use in either direction. And the whole structure is preconditioned — every defect that will ever appear, every repair that will ever be required, is already rooted here through foreknowledge. The chapter does this in two parts: Part 1 states the root claim; Part 2 draws out the corollary — everything rooted, foreknowledge as the basis, retrospective understanding at the end, perfection-through-unity as the cycle's completion.
Part 1 — The root: BaN as defects, MaH-with-BaN as repairs; Sefirot as ready-made pathways. Klach makes a root-level structural claim. The MaH and BaN aspects, established in the earlier unit (Op. 50-69) as the two operational sides of the post-Tzimtzum order — MaH the active-influence aspect deriving from the name MaH (45), BaN the receiver aspect deriving from the name BaN (52) — are now identified with the root of the defect/repair economy. All the different kinds of defects that could possibly exist are rooted in BaN. All the different kinds of repairs for these defects are rooted in the interconnections (chibburim) by which MaH joins with BaN. A second move follows in the same paragraph: the Sefirot are not the actors; they are ready-made pathways (derachim mukhanim) prepared in advance for either direction — for good or the opposite — in order to provide a place for human free service of God (avodat bnei adam). The Sefirot are infrastructure, not agency; the agency is human, exercising free choice along prepared pathways. The pathways' purpose is precisely to make free choice possible — without prepared pathways, there is no medium in which the choice can be exercised; without both directions prepared, the choice would not be free.
Part 2 — The corollary: foreknowledge, retrospective understanding, unity-revelation. From the root claim, Klach draws four linked moves. (i) Since every defect is rooted in BaN and every repair is rooted in MaH-with-BaN, everything that was and will be is already rooted here — the structure preconditions the whole cycle. Whatever happens has a pathway ready in advance. (ii) This rooting is through the mystery of foreknowledge (sod ha-yedi'ah). Klach cites Bereishit Rabbah 3:8 — "He foresaw the deeds of the righteous..." — God foresaw all that was destined to be, and accordingly He prepared here the repairs that would suffice for all that was destined to be. The foreknowledge is operational: not only does God know what will happen; the order is built around what will happen, with each defect's repair-pathway already in place. (iii) At the cycle's end, the need for each prepared pathway becomes legible in retrospect. After the deficiencies have become known — how many there are and how far they reach — the need for all the different pathways of repair prepared here will then be understood in retrospect. During the cycle, this could not be known except to God; at the end, it becomes evident to all. (iv) The cycle's completion: the perfection is in proportion to the defects — the magnitude of the perfection-revealed corresponds to the extent of the defects-repaired. And the revelation happens through the mystery of the supreme unity (sod ha-yichud ha-elyon) — joining Op. 79's revelation-of-unity to the operational MaH-BaN architecture: the unity that is revealed is precisely the unity that connects MaH to BaN to repair the defects.
Two diagrams capture the chapter's two parts. The first shows the root structure (Part 1): BaN as root of defects, MaH-with-BaN as root of repairs, the Sefirot as ready-made pathways, all converging on the place for free service. The second shows the foreknowledge arc (Part 2): from foreknowledge at the start, through the rooting of all possible deeds, through the cycle, to retrospective understanding and the revelation of supreme unity at the end.
Reads top to bottom. BaN is the root of all possible defects (kilkulim); MaH joined with BaN is the root of all possible repairs (tikkunim). Both feed into the Sefirot as ready-made pathways (derachim mukhanim) — prepared in advance for either direction. The pathways enable a place for human service (avodat bnei adam) — freedom to choose good or bad, with deeds traversing the prepared pathways.
Reads top to bottom. Foreknowledge (sod ha-yedi'ah) — Bereishit Rabbah 3:8's "He foresaw the deeds of the righteous..." — grounds the rooting of every possible defect and repair in the MaH/BaN architecture. With everything already rooted here, the cycle can run: deeds happen, traces register (Op. 78), defects appear, repairs accumulate. At the end, retrospective understanding becomes available — defects become known in extent and reach, and the need for each prepared pathway becomes evident. The cycle culminates in perfection through the revelation of the supreme unity (sod ha-yichud ha-elyon), in proportion to the defects.
Source — Hebrew (קל"ח פתחי חכמה):
מ"ה וב"ן וחיבוריהם הוא שורש כל המעשים:
Source — English (Greenbaum):
> BaN and MaH are the root of all defects and repairs. Plain English: The chapter's claim in one phrase. BaN and MaH — the two operational sides of the post-Tzimtzum order, established in Op. 50-69 — are the root of all defects and all repairs. Root (shoresh, שורש) is the operative term: the chapter is locating every defect and every repair, anywhere in the cycle, in one upstream place.
What this paragraph does: Names the chapter's topic. The italic gloss is a compressed thesis: one-and-only-one root for the entire defect/repair economy of the cycle.
Concepts: ban_root_of_all_defects, mah_ban_connections_root_of_all_repairs, mah, ban, tikkun_repair, kilkul_flaw, root_of_concealed_government.
Source — Hebrew (קל"ח פתחי חכמה):
כל מיני הקלקולים שהיו יכולים להמצא, היו מושרשים בב"ן. וכל מיני תיקונים לכל הקלקולים האלה מושרשים בחיבורים שנתחבר מ"ה עם ב"ן. ונמצא שכל מה שהיה ושיהיה - הכל כבר הושרש כאן, והוא בסוד הידיעה. ובסוף הכל, הרי נודע שבכל זה נשלם כל השלמות בסוד היחוד:
Source — English (Greenbaum):
> All the different kinds of defects that could possibly exist were rooted in BaN. And all the different kinds of repairs for all of these defects are rooted in the interconnections whereby MaH joins with BaN. Accordingly, everything that was and will be was already rooted here, and this is through the mystery of God's foreknowledge. And ultimately it will be understood how all this was necessary in order to complete the overall perfection through the mystery of His unity. Plain English: Four claims in one paragraph. (i) All possible defects are rooted in BaN. (ii) All possible repairs are rooted in the interconnections (chibburim) by which MaH joins with BaN. (iii) Therefore everything that was and will be is already rooted here, through the mystery of God's foreknowledge (sod ha-yedi'ah). (iv) At the end, it will be understood how all this was necessary in order to complete the overall perfection through the mystery of His unity (sod ha-yichud).
What this paragraph does: Holds the chapter's whole content in one sentence. Part 1 (claims i and ii — the root) will be defended in ¶5. Part 2 (claims iii and iv — the corollary, the foreknowledge basis, the end-state understanding) will be defended in ¶6-¶8. The proposition's grammar is premise (root) → corollary (everything rooted) → ground (foreknowledge) → end-state (perfection through unity).
Concepts: ban_root_of_all_defects, mah_ban_connections_root_of_all_repairs, everything_already_rooted_here, sod_ha_yedi_ah_foreknowledge, sod_ha_yichud_ha_elyon, perfection, oneness, revelation_of_unity_at_end, mah, ban, tikkun_repair, kilkul_flaw.
Source — Hebrew (קל"ח פתחי חכמה):
אחר שביארנו עניני הדין הגדול בסוד הקלקולים והתיקונים, עכשיו צריך לפרש עוד השורש הכללי של ענין זה, שבו נכללים כל המעשים האלה:
Source — English (Greenbaum):
> Having discussed how the Great Judgment will be a full reckoning of the defects and repairs, we must now provide further explanation of the overall root involved in all this. Plain English: Klach signals the move from Op. 79 to Op. 80. Having discussed — Op. 79 — how the Great Judgment will be a full reckoning of the defects and repairs. We must now provide further explanation of the overall root (shoresh ha-kollel) involved in all this. The chapter goes upstream from the reckoning (the end-state) to the root (the upstream architecture).
What this paragraph does: Sets up the chapter as the upstream complement to Op. 79. Op. 79 said the Great Judgment reckons defects and repairs. Op. 80 will say defects come from BaN, repairs from MaH-with-BaN, and the whole structure is preconditioned by foreknowledge.
Concepts: yom_ha_din_ha_gadol, tikkun_repair, kilkul_flaw, root_of_concealed_government, everything_already_rooted_here.
Source — Hebrew (קל"ח פתחי חכמה):
חלקי המאמר הזה ב'. ח"א, כל מיני וכו' והוא הקדמה בענין שורש הקלקולים ותיקוניהם. ח"ב, ונמצא וכו', והוא מה שיוצא מן ההקדמה הזאת:
Source — English (Greenbaum):
> This proposition contains two parts. Part 1: All the different kinds... This states a premise about the root of the defects and their repairs. Part 2: Accordingly... This explains the corollary of the above premise. Plain English: Two parts. Part 1 — "All the different kinds..." — the premise about the root of defects and their repairs. Part 2 — "Accordingly..." — the corollary of that premise.
What this paragraph does: Standard Klach scaffolding. Names the premise/corollary structure so each can be argued cleanly.
Concepts: ban_root_of_all_defects, mah_ban_connections_root_of_all_repairs, everything_already_rooted_here.
Source — Hebrew (קל"ח פתחי חכמה):
חלק א: כל מיני קלקולים שהיו יכולים להמצא, שכל שנעשה בספירות, אינם אלא דרכים מוכנים, אם לטוב או להיפך ח"ו, לימצא על ידו מקום לעבודת בני האדם, לעשות טוב או רע: היו מושרשים בב"ן: וכל מיני תיקונים לקלקולים האלה מושרשים בחיבורים שנתחבר מ"ה עם ב"ן, כי דרכי החיבורים שנתחבר מ"ה עם ב"ן הם דוקא הדרכים מה שצריך לתקן הקלקולים האלה:
Source — English (Greenbaum):
> Part 1: All the different kinds of defects that could possibly exist... Clearly, all the different processes on the level of the Sefirot are nothing but ready-made pathways, whether for good or for the opposite, heaven forbid, in order to provide a place for man's service of God through having the freedom to do either good or bad. ...were rooted in BaN. And all the different kinds of repairs for all these defects are rooted in the interconnections whereby MaH joins with BaN. For the different pathways with which MaH is interconnected with BaN are precisely the pathways required in order to repair these defects. Plain English: Part 1's whole content. Two linked moves. (i) The Sefirot as ready-made pathways. The Sefirot, on their own, are not actors; they are processes-as-pathways (derachim mukhanim). The pathways are prepared in advance for either direction — good or its opposite — in order to provide a place for man's service of God through having the freedom to choose. The architectural reason for the pathways' two-directionality: free service requires prepared options on both sides. (ii) The root claim. All possible defects rooted in BaN; all possible repairs rooted in the interconnections of MaH with BaN. The interconnections are precisely the pathways needed to repair the defects — exact match between the defect-side of BaN and the repair-side of MaH-with-BaN.
What this paragraph does: Establishes Part 1's claims. The structural picture: defects come from BaN (the receiver, with its history in the broken vessels); repairs come from MaH joining with BaN (the active-influence supplying what the receiver needs); the Sefirot are the infrastructure that holds these pathways and makes them traversable for human free service. Klach takes the precise position that the pathways themselves are not good or evil — they are prepared options; the deeds traversing them are good or evil; and the roots of the directions (defect vs. repair) are BaN vs. MaH-with-BaN.
Concepts: ban_root_of_all_defects, mah_ban_connections_root_of_all_repairs, ready_made_pathways_derachim_mukhanim, mah, ban, tikkun_repair, kilkul_flaw, free_will, human, sefirot_class.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ב: ונמצא שכל מה שהיה ושיהיה - הכל כבר הושרש כאן, כי כאן הוכן כל מה שיכול להיות בכל הזמנים לפי המעשים של בני האדם: והוא בסוד הידיעה, כי הרי צפה לכל מה שהיה עתיד להיות, ועל פי כל זה הכין בכאן התיקונים שיספיקו לכל מה שיהיה:
Source — English (Greenbaum):
> Part 2: Accordingly, everything that was and will be was already rooted here... For ready prepared here is everything that can possibly exist throughout all of time depending on man's deeds. ...and this is through the mystery of God's foreknowledge. For God foresaw all that was destined to be ("He foresaw the deeds of the righteous..." – Bereishit Rabbah 3:8), and accordingly He prepared here the repairs that would suffice for all that was destined to be. Plain English: Part 2's first two claims. (a) Everything that was and will be is already rooted here — for ready-prepared here is everything that can possibly exist throughout all of time depending on man's deeds. The here is precisely the MaH/BaN architecture of Part 1. The pathways are prepared for the entire time of the cycle, covering every possible deed. (b) And this is through the mystery of God's foreknowledge. Klach cites Bereishit Rabbah 3:8 — "He foresaw the deeds of the righteous..." — as the source-text. The structural use Klach makes of the midrash: God foresaw all that was destined to be, and accordingly He prepared here the repairs that would suffice for all that was destined to be. The foreknowledge is operational: not just that God knows, but that the order is built around what God knows.
What this paragraph does: Links the root claim to the foreknowledge claim. The argument-structure: if all defects and repairs are already rooted here, and the rooting covers everything that was and will be, then the rooting must be based on some prior knowledge of what was and will be — which Klach names as sod ha-yedi'ah. The midrashic citation grounds the claim in the standard Jewish-traditional reading of Bereishit Rabbah on God's foreknowledge at creation.
Concepts: everything_already_rooted_here, sod_ha_yedi_ah_foreknowledge, hashgachah, cycle_of_creation, cycle_of_the_wheel_sivuv_ha_galgal, ready_made_pathways_derachim_mukhanim, free_will.
Source — Hebrew (קל"ח פתחי חכמה):
ובסוף הכל, הרי נודע שבכל זה נשלם כל השלמות - כשנודעו החסרונות כמה הם, ועד היכן נתפשטו, אז יוודע למפרע מה היה הצורך של כל הדרכים המוכנים בכאן. ומתחלה אי אפשר לדעת, אלא הידיעה העליונה שידע הכל:
Source — English (Greenbaum):
> And ultimately it will be understood how all this was necessary in order to complete the overall perfection... After the deficiencies have become known – how many there are and how far they reach – the need for all the different pathways of repair prepared here will then be understood in retrospect. At the outset, however, this could not be known except to God, Who in His supreme knowledge knew everything. Plain English: Part 2's third claim. After the deficiencies have become known — how many there are and how far they reach — the need for all the different pathways of repair prepared here will then be understood in retrospect. During the cycle, the necessity of each pathway is not legible: pathways exist that go unused (or are used only for some deeds and not others), and the rationale for each pathway being necessary cannot be seen until the cycle is complete. At the outset, however, this could not be known except to God, Who in His supreme knowledge knew everything. The foreknowledge of ¶6 was His alone during the cycle; it becomes shared knowledge at the end. The end-state is also the moment at which human knowledge catches up with divine knowledge about the cycle's structure.
What this paragraph does: Adds the retrospective dimension. Two messages. (i) The pathways' necessity is established only at the end. (ii) The foreknowledge during the cycle is His alone; the retrospective understanding at the end is shared. The two messages join: the cycle has a closure of knowledge at the end — what was His foreknowledge becomes general understanding through the end-state's revealed-as-one (Op. 78 ¶8).
Concepts: retrospective_understanding_at_end, sod_ha_yedi_ah_foreknowledge, revealed_as_one_at_end, yom_ha_din_ha_gadol, cycle_of_the_wheel_sivuv_ha_galgal, hashgachah.
Source — Hebrew (קל"ח פתחי חכמה):
כל השלמות בסוד היחוד, כל מה ששייך לענין תיקון החסרונות. וזה פשוט, כי לפי מה שהם החסרונות - הוא מה שצריך להשלים ולתקן בסוד גילוי היחוד העליון:
Source — English (Greenbaum):
> ...through the mystery of His unity. All that relates to the repair of the deficiencies comes to complete the revelation of God's overall perfection. For in proportion to the deficiencies, so is the perfection that is revealed when the necessary repair is brought about through the mystery of the revelation of the supreme unity. Plain English: Part 2's closing claim. All that relates to the repair of the deficiencies comes to complete the revelation of God's overall perfection. Then the proportionality principle: in proportion to the deficiencies, so is the perfection that is revealed when the necessary repair is brought about through the mystery of the revelation of the supreme unity (sod gilui ha-yichud ha-elyon). The chapter closes by joining its own root claim to Op. 79's revelation-of-unity claim. The unity that is revealed is precisely the unity that connects MaH to BaN in the interconnections that produce the repairs.
What this paragraph does: Closes the chapter and joins it to Op. 79. Three precise claims. (i) The repair of the deficiencies is what completes the revelation of God's perfection. (ii) The magnitude of the revealed perfection is in proportion to the defects repaired — the proportionality principle. (iii) The repair happens through the mystery of the revelation of the supreme unity. The unity is the operational agent of the repair, and the perfection is what the unity-revelation amounts to once the repair is complete. The unity, the repair, and the perfection are joined in one architectural picture: MaH-with-BaN connections (Part 1) are the interconnections by which the supreme unity (Op. 79) operates to repair the BaN-rooted defects, and the perfection (Op. 79 + Op. 78 ¶8) is what the operation amounts to at the end-state.
Concepts: perfection_in_proportion_to_defects, sod_ha_yichud_ha_elyon, revelation_of_unity_at_end, oneness, perfection, tikkun_repair, kilkul_flaw, mah, ban, mah_ban_connections_root_of_all_repairs, revealed_as_one_at_end.
Op. 80 is the third chapter of The Root of the Concealed Government (Op. 78-84). With Op. 78 establishing the registration principle and the cycle's teleology, and Op. 79 naming the endpoint as the Great Day of Judgment with its threefold gain, Op. 80 turns upstream to the root of the whole defect/repair economy. The chapter does this in two parts: a premise about the root (Part 1) and the corollary that follows (Part 2). The architectural picture that emerges is tight: defects come from BaN, repairs from MaH-with-BaN, the Sefirot are ready-made pathways prepared in advance for free service, the whole structure is preconditioned by sod ha-yedi'ah (foreknowledge, grounded in Bereishit Rabbah 3:8), the necessity of each pathway is legible only at the end through retrospective understanding, and the cycle culminates in perfection in proportion to defects through the mystery of the supreme unity (sod ha-yichud ha-elyon).
Part 1 — The root. Klach states two claims in one move. All possible defects are rooted in BaN; all possible repairs are rooted in the interconnections by which MaH joins with BaN. The MaH/BaN architecture established in the earlier unit (Op. 50-69) — MaH the active-influence aspect, BaN the receiver with its historical mark of the broken vessels — is now extended to root the entire defect/repair economy of the cycle. A second move follows in the same paragraph: the Sefirot are not actors but infrastructure — ready-made pathways (derachim mukhanim) prepared in advance for either direction, in order to provide a place for human free service (avodat bnei adam). The pathways' two-directionality is required for free choice: without prepared options on both sides, there is no medium in which the choice can be exercised, and the service could not be free. Klach also emphasizes the exact match between the defect-pathways (rooted in BaN) and the repair-pathways (rooted in MaH-with-BaN connections) — the interconnections are precisely what is required to repair the defects.
Part 2 — The corollary. Klach draws four linked moves from the root claim. (a) If all defects and repairs are rooted here, then everything that was and will be is already rooted here — for ready-prepared here is everything that can possibly exist throughout all of time depending on man's deeds. The pathways cover every possible deed across the cycle. (b) The basis for this universal rooting is sod ha-yedi'ah — the mystery of God's foreknowledge — and Klach cites Bereishit Rabbah 3:8 ("He foresaw the deeds of the righteous...") as the source-text. The structural use Klach makes of the midrash: God foresaw all, and accordingly prepared the pathways that would suffice for all. The foreknowledge is operational — not just bare omniscience, but the basis on which the order is built. (c) During the cycle, the necessity of each prepared pathway is not legible — pathways exist whose specific roles cannot yet be discerned. At the outset, this could not be known except to God. At the end, however, after the deficiencies have become known — how many there are and how far they reach — the need for all the different pathways will be understood in retrospect. The end-state is also the moment of closure of knowledge: what was His foreknowledge becomes general understanding. (d) The cycle's culmination: the perfection that is revealed is in proportion to the defects repaired (the proportionality principle); the revelation happens through the mystery of the supreme unity (sod gilui ha-yichud ha-elyon). This joins Op. 79's revelation-of-unity claim to Op. 80's MaH-BaN architecture — the unity that is revealed is the unity that operates through the interconnections of MaH with BaN to repair the BaN-rooted defects.
Three architectural notes worth holding clearly. First: the Sefirot-as-pathways characterization in ¶5 fixes a piece of vocabulary discipline for the rest of Klach. The Sefirot are infrastructure; the agency in deeds is human (or, in earlier chapters, the agency of the Worlds and the Partzufim). When later chapters speak of the Sefirot doing something, the operative sense is the pathway being traversed — what a Sefirah does is to enable a particular kind of deed-on-its-pathway, not to act in some independent sense. Second: the foreknowledge-with-prepared-pathways doctrine of ¶6 is the project's structural handling of the foreknowledge-and-free-will paradox. Klach does not take the philosophical route (Maimonides' Hilkhot Teshuvah 5; Crescas; later thinkers); it takes the structural route — sod ha-yedi'ah names the basis on which the order is built, with each foreseen deed having its prepared pathway. The free-will side is preserved in ¶5: humans freely choose which pathway to traverse, even though all pathways are prepared. Third: the proportionality principle in ¶8 — the perfection revealed is in proportion to the defects repaired — is the architectural consequence of the perfection-through-deficiencies claim of Op. 78 ¶8. The deficiencies are the medium through which the perfection is revealed; the magnitude of the revelation depends on the magnitude of the medium. Larger and more various defects yield a larger and more various revelation. This principle has cascading implications throughout Klach's treatment of cosmic history.
If you take only one thing from this chapter, take this: Every defect that ever could appear is rooted in BaN; every repair that ever could appear is rooted in the interconnections by which MaH joins with BaN. The Sefirot are ready-made pathways, prepared in advance for free choice in either direction. Everything that was and will be is already rooted here, through the mystery of foreknowledge. At the end, the need for each prepared pathway becomes legible in retrospect, and the perfection that is revealed — in proportion to the defects repaired — happens through the mystery of the supreme unity. The unity that connects MaH to BaN to repair the defects IS the unity revealed at the cycle's end.
expected_md_paragraphs = 8 confirmed.concepts_introduced are explicitly named or argued in the prose. BaN as root of defects — central, ¶2, ¶5. MaH-BaN connections as root of repairs — central, ¶2, ¶5. Ready-made pathways — ¶5 verbatim. Everything already rooted here — ¶2, ¶6 verbatim. Sod ha-yedi'ah — ¶2, ¶6 verbatim, with Bereishit Rabbah 3:8 citation. Retrospective understanding at the end — ¶7 verbatim. Perfection in proportion to defects — ¶8 verbatim. Sod ha-yichud ha-elyon — ¶2, ¶8 verbatim.root_of_defects_repairs (Part 1 — BaN as root of defects, MaH-with-BaN as root of repairs, Sefirot as ready-made pathways, place for human free service) and foreknowledge_arc (Part 2 — foreknowledge grounds the rooting; the cycle runs; retrospective understanding emerges at the end; perfection-through-unity culminates). Both depict claims explicitly made in this chapter.Op. 80 names BaN and MaH as the root of all defects and repairs — through foreknowledge.