Samach Vov: Naso Ess Rosh Benei Gershon

This Maamar returns to the subject of the role of Mitzvos in eliciting Makkifim that begun in the previous Maamar.

In this class, we continue our exploration of the fundamentally different nature and impact of positive and negative Mitzvos.

In this class, we will continue our exploration of the “close” Makkifim associated with performance of positive Mitzvahs. We will examine the relationship of the Ohr Makkif to the Ohr Pnimi that it encompasses.

In this class, we will examine the tzimtzumin that allow for the emergence of Kav from Igul Hagodal. We will explore the concept of B’kiah and examine its significance in generating the Ohr of Kav.

We previously explored the nature of the Tzimtzum that is the source for the extension of Kav. We now identify the driving force behind it.

In this class, we will consider a metaphor illustrating how the experience of something negative can touch the essence of the self, regardless of personal stature, whereas the gratification afforded by any number of perceived positive activities has variable and limited influence depending upon the level of the person.

In this class we discuss how the active rejection of that which is contrary to the Divine Will impinges on Etzem Ohr (the divine essence). This is the source of the “distant makkiffim” that are drawn down through the negative commandments.

The relation of Positive Mitzvahs (white fire, white hair) and Negative Mitzvahs (black fire, black hair) to two different levels in Attik.

The apprehension of essence of Ohr through Yedias Hashlilah, and the impact of Mitzvos on Ahavah and Yirah.

In the time of the first Beis HaMikdash positive mitzvahs were sufficient to ignite Ahavah Rabba, but in the time of Golus it’s elicited principally by negative mitzvahs.

In the time of golus אהבה רבה is elicited largely by מצוות לא תעשה, and more specifically through the agency of the myriad of rabbinic regulations legislated after Bayis Rishon. The maamar discusses why the obstacles and darkness of golus is no impediment to Etzem Ohr.

The Maamar ends with an explanation of the role of Bnei Gershon and Bnei Kehas respectively. Gershon is etymologically related to the word Gerush (to expel) and refers to the Makkif Harachok elicited by Mitzvos Lo Sa’seh. These makifim expel forces of negativity that seek to draw strength from the side of Holiness.