1. The righteous play a specific and a more potent role in all of that,
though .. Thanks to their deeply-felt prayers, their recitation of
certain arcane Divine names, their concentrations on the upper realms that
play a role in all of this, and more, the righteous can manage to make the
“complete perfection of creation” possible, as Ramchal enunciates it. For,
“each and every day they allow for new (acts of) rectification” to come
about that only they can allow for, which then enable the great “emanations
of blessings” to come our way.
Now, as we’ve cited before a number of times, Ramchal affirms that all the
world’s imperfections are a consequence of G-d’s perfection and utter
sovereignty being hidden from our eyes. And as we’ve also learned, the truth
is that once all of that will be revealed, “the world will be entirely
perfect”, as he puts it here, and everything that “prevents created beings
from drawing close to G-d” will be undone.
The role that the righteous play in setting off this final phenomenon is
this one: they “provoke” it with their specific input and help foster the
revelation of G-d’s great sovereignty, and thus “add a degree of
rectification throughout creation” in the process.
For given that “there’s no act of Divine service (i.e., a mitzvah) that
doesn’t contribute to the world’s perfection” and to the eventual
“revelation of G-d’s sovereignty” which then enables us mere mortals to
cling onto G-d’s presence, that’s especially true of the mitzvahs that the
righteous fulfill. As such, their deeds are more capable of allowing for
G-d’s great blessings to rain upon us.
2. Ramchal now begins to touch upon a very esoteric and mystical principle
which addresses our true inner relationship to G-d. As he explains it, our
ability to cling onto G-d’s presence is rooted in the fact that our souls
are a “portion” of Him, if you will; and so like all “portions that cling
unto their whole”, i.e., like all parts of a whole that fit naturally into
the whole that they’re a part of, we quite naturally “fit”, so to speak,
within G-d's being..
Indeed, we’re taught that “His people are a portion of G-d” (Deuteronomy
32:9), and that we’re so intrinsically close to G-d that it’s perfectly
proper for us to call out amorously, “May He kiss me with the kisses of His
lips” (Song of Songs 1:2). It’s this inherent intimacy that fosters the
great raining down of “a flow of holiness”, a “flow of G-dliness, spirit,
and … of blessing” when we fulfill our mitzvahs, and that enables us to
succeed in this otherwise unholy world.
3. Our attaching onto His presence in love in fact brings about an extra
degree of love in Him for us, and for our service to Him, seeing that our
mitzvahs help bring about the great universal perfection we spoke of above.
In point of fact, that’s the inner function of all of G-d’s mitzvahs,
Ramchal adds: they help bring about worldly perfection. And our engaging in
them allows for a free flow of blessings in the world which then redoubles
back onto us .
Aside from that, though, there are other, more arcane functions at play in
each and every mitzvah we fulfill which “anyone who can delve into them can
uncover" and such a person can also experience "the goodly ‘taste’” that
lies deep within “each and every one of them”.
 For Kabbalistic references in this chapter see Klallim Rishonim 31 and
33 (at end); R' Goldblatt's notes 2, 5-6, and 10-11 as well as notes 84-85
on pp. 489-490 of his edition; and R' Shriki's note 142.
 See 5:4:2 above.
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.