I am interested in different understandings of the concept of תכלית העלם "purpose of concealment". For instance, you see R' Avraham Abulafia using this expression: והורכב על זה מאותיות ההעלמה, ולא היה נעלם תכלית העלם אפילו המשכילים בעיינם (Ohr HaSechel, החלק ו' סימני אותיות). Also, וכמו שמהותו נעלם תכלית העלם, כן מציאותו נעלם תכלית ההעלם. ומציאות זולתו תלוי במציאותו, לפי שכולם קנו המציאות ממנו (R' Yosef Albo, Sefer HaIkkarim, הבנת ה' בדרך שלילת התארים). Or even, צריך שידע עוד כי קודם אצילות המדות הנזכרות היו המדות נעלמות בו תכלית העלם ויחוד שלא יצדק בהם ציור ונקודה כלל אלא הם מתאחדות בו (Ramak, Ohr Ne'erav 6:1), etc. Any thoughts?
These are my thoughts to add more context:
Consider the seder histalshelut wherefrom the lights were issued and the kelim were seen and their contents were identified and the klipot were made. And the ikkar of this seder is to clarify the dross from the holiness, as it is impossible for holiness to become clarified in a higher place (Atzilut) since it is a process that must be done via birur in the lower world of Asiyah. And this will continue until the end of time when holiness will be clarified from the klipot, and the kedusha will return to ascend to its chosen place for the purpose of birur. But not as before, where good and evil were mixed for the purpose of concealment (i.e., concealing the Ohr Ein Sof so Its revelation can be gradual and appropriate for each level and degree of the realities of the olamot). This work cannot be done unless by the creation of the worlds and their chaining together. And from this you will understand more what he means to say to clarify the dross from the kedusha, etc., and that the kedusha will return to rise above to the place of clarification in the purpose of birur.
