A Mashal for Sovev and Memaleh from Nefesh Ha’Adam
By Yaakov Brawer
This section of the Maamar completes the description of the 3 characteristics that distinguish Ohr Pnimi from Ohr Makkif, and then introduces a lengthy Mashal in order to clarify these concepts.
The Maamar illustrates the concept of Hislabshus of Ohr Penimi with the Mashal of the investment of the powers of the Nefesh in specific organs of the body, beginning with a description of Chochmah and Binah.
The Maamar continues the description of how the specific constituency of the brain determines the quality of the manifestation of the Koach Hasechel (intellect) invested therein.
The Maamar now expands the concept, alluded to briefly previously, that each Koach Hanefesh (Ohr) plays a major role in fashioning the developing Eiver (Keli), such that it acquires the capacity to ultimately enclothe that specific Koach (Ohr).
Relationship of Kochos Hanefesh to the concept of Ohr Pnimi and introduction to Ohr Makkif
By Yaakov Brawer
The text now relates the foregoing discussion of the Mashal to the original Nimshal (Ohr Pnimi/Mamale). It then begins an analysis of Ohr Makkif using the Mashal of human Ratzon.
Unlike Kochos Penimim (e.g. intellect, motion, hearing) there is no Keli specific for Ratzon. Rather, Ratzon can act everywhere and anywhere in the body, although it is neither grasped by, nor fully revealed in any limb.
Ratzon compels the limbs, yet it’s not affected by the limbs
By Yaakov Brawer
Whereas the powers of the Nefesh that animate a limb are also affected by the limb, Ratzon is not influenced by the activity or status of the limb that it drives.
Ratzon is totally impervious to the activity and status of the limbs and organs of the body, and is thus detached and removed them. On the other hand, the limbs operate exclusively at the behest of Ratzon, indicating that Ratzon is totally bound to the limbs.
Ratzon, is impervious to Tzimtzum and thus fulfills the 3 qualifications for Ohr Makkif: 1) It is not invested in Kelim (as are specific powers of the Neshama), 2) It is devoid of Madregos, and 3) It is not particularized.
Drawing on the lengthy Mashal of Nefesh and Guf elaborated previously, the Maamar now explains Ohros/Kellim and Ratzon as they function in Seder Hishtalshelus.
As explained in the Mashal, Ratzon is everywhere and is everywhere the same. It is present and active in Asiyah as it is in Atzilus. The fact that Ratzon directs numerous and varied functions does not compromise its simplicity and unity.
Makkiff HaKarov and Makkif HaRachok correspond to Chaya and Yechida of the Neshamah, and to Gulgalta and Atarah (Makkif Emiti) vis-à-vis Seder Hishtalshelus.
As we learned in the last shiur, Gulgalta has within it a dimension of Makkif Emiti (engaged by negative mitzvos) and thus, cannot be understood simply as a Makkif HaKarov (engaged by positive mitzvos).
Korach failed to realize that a Makkif Rachok (a Tallis that is entirely Techelis, and a house filled with Sefarim, specifically Torah Sh’baal Peh) requires Tzitzis and Mezuzah respectively to bring its influence into the realm of Pnimius.
