Samach Vov: u’Re’isem Oso

As discussed in the previous class, Mitzvos Lo Saaseh are instrumental in excluding forces of the “other side” from attaining nurture from the Makiffim of Kedushah. Ishmael, however, seems to take on a life far beyond that which would be expected. What is the secret of his power?

Kelipah’s source of being is Kedushah, however the mechanism whereby Kelipah is sustained is indirect, by way of Makiffim. Hence, whatever is found in the dimension of Kedusha, has a corresponding – albeit corrupt – counterpart in the realm of Kelipah.

Makkifim of Kedushah effect us in a variety of ways. It may happen, for example, that a person suddenly feels a powerful urge to do Teshuvah. The negative counterpart of these Makkifim are manifest in evil thoughts and imaginings.

The Yechidah of our soul is our essential Ratzon (desire), our unique and absolute bond with the Creator. It is what establishes us as an eternal holy nation, incapable of being separated from G-d.

The essence of the Ratzon of the Jewish people, the Yechida, is unitary and absolute, reflecting a singular, unbreakable, eternal bond with our Creator. The unity of Yechida is also apparent in the Ratzon inherent in the fulfillment of Mitzvos.

The Ohr Makkif elicited by Positive Mitzvos is vulnerable to parasitic invasion by Sitra Achra, and thus requires the protection afforded by the ‘distant’ Makkif associated with Negative Mitzvos.

The performance of a mitzvah with a physical object “rescues” and elevates the sparks of holiness contained therein. Nevertheless, since the sparks had been initially trapped in pure physicality, they are susceptible to setback and require special protection.

Although even that which is expressly forbidden is ultimately sustained by deeply concealed Kedushah (holiness), we do not have the ability to rectify and liberate these sparks. Our approach is one of avoidance and rejection (Negative Commandments).

The ‘Distant (Essential) Makkif’ accessed by Negative Commandments is also made available through Torah study.

Whereas the Makkifim of positive commandments bring the advantage of revelation, they do not manifest essence. Negative commandments bring the presence of essence into the revelations elicited by positive commandments, and thus enable Ahavah Rabbah during the time of Golus.

The advantage and disadvantage between the “Relative Makkifim” drawn down by Positive Mitzvos and the “Absolute (distant) Makkifim” drawn down by Negative Mitzvos—and ultimately the synthesis of the two.

This class is a transition between two Mamarim—the central theme of both, Tzitzis, provides conceptual continuity.