In order for all wrong and injustice to eventually be undone in the course
of the great universal rectification, a number of enormous and towering
“gears” had to be shifted in the heavens , depending on whether they’d
been configured before Adam and Eve sinned or afterwards . Here’s what
happened in those two stages.
Recall that G-d had set up a series of emanations in the heavens from the
first to establish reality as we know it . Before the sin of Adam and
Eve, G-d had set up a series of emanations that would contain an equal
measure of right and wrong throughout the cosmos, from nearly the very
highest reaches downward . It is just that all of their wrong elements
were originally set-up to be undone through Adam and Eve’s actions. But the
entire system of equal measures of right and wrong was itself undone as a
consequence of their failings.
G-d then instituted another system of emanations that would allow for us to
undo Adam and Eve’s sin, and to eventually enable wrong and injustice to be
completely undone forever. This second system was comprised of a series of
higher and lower rungs.
The idea was for wrong to go lower and lower along the continuum of rungs
and to eventually settle on the bottom-most one, both so that we’d have
access to wrong  and so that we’d be able to resist it . That system
was not to be undone the same way the previous one had been.
It’s in that realm that we have our work cut out for us. For it’s there
where we’re faced with opportunities for good and bad acts, for
rectification or ruin. And it’s there that all wrong will be eventually
undone in the end, according to G-d’s intentions for the world .
 There are several Kabbalistic references to this chapter including
Klallim Rishonim 18, R’ Goldblatt’s notes 2,5, and 11 as well as his note 59
on p. 484 of his edition, and R’ Shriki’s notes 95-96 (also see R’ Shriki’s
thorough essay on wrong at the end of this section of his edition).
In fact, we’re hard pressed to explain this arcane chapter other than from a
Kabbalistic perspective, since Ramchal is speaking quite clearly about the
core backbone elements of the universe that the Kabbalah addresses like
Sephirot, Partzufim, and the like. But since Kabbalistic analysis isn’t our
intention in this work we’ve settled upon the explanation we offer here
which draws largely upon R’ Friedlander’s note 297 and our own conclusions
based on Derech Hashem 1:3:8-10 and elsewhere.
 See Ch’s 3:12-17 and the notes there to references to Adam and Eve’s
(and the universe’s) change of status.
 See 3:3-3:6.
 Understand of course that the very highest reaches are pure G-dliness,
where wrong and the like are utterly irrelevant. The “nearly very highest
reaches” did contain some arcane and for all intents and purposes
imperceptible but true traces of it. The differences could only be spelled
out if we use the Kabbalistic terminology called for, though.
 We’d need to have access to it if we were to have the freedom to chose
wrong over right.
 For, wrong would have been too compelling if it hadn’t settled on the
lowest reaches of the emanations, and we wouldn’t be free enough in our will
to resist it.
 Thus, in response to the question of how G-d will undo wrong and
injustice, it’s by allowing humankind to face it and vanquish it by our
resistance to it. Should we fail, though, wrong will be undone anyway, but
we will have not have earned the merit for having done it.
Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason
Aronson Publishers). His works are available in bookstores and in various
locations on the Web.