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Samach Vov: Vayikach Korach

Relation of Mitzvos to the name Havayah
The Maamar indicates that the Shem Havayah is Ohr Penimi. How then, can Mitzvos, rooted as they are in Makkifim, derive from letters of Shem Havayah?
Distinctions between Ohr Makkif (Sovev) and Ohr Penimi (Memale)
The Maamar now identifies and describes three characteristics that define Ohr Pnimi and distinguish it from Ohr Makkif.
A Mashal for Sovev and Memaleh from Nefesh Ha’Adam
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.
A Metaphor for Ohr Penimi (Memale)
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 Mashal of Koach HaSechel for Ohr Penimi
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.
‘Ohr’ Impacts the Fashioning of the ‘Keli’
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
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.
Ratzon B’nefesh Ha’adam as a Mashal for Ohr Makif
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
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.
The Ratzon Paradox
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.
Completion of the Ratzon Mashal
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.
Ohr Pnimi and Ohr Makkif of Seder Hishtalshelus
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.
The Nature of Ratzon
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.
The Paradox of Gulgalta – תרי״ג ארחין דגולגלתא
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.
The Two Dimensions of Gulgalta
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’s Query
We now return to the subject of Korach’s challenge: Is a Tallis colored entirely in Techeilis exempt from Tzitzis?
Korach’s Error – End of Maamer
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.
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