Since Ohr Ain Sof and Nivraim are absolutely incomparable, this investiture requires a Memutza (intermediary) enabling 1) Ohr Ain Sof to approach Nivraim and 2) Nivraim to develop the capacity to receive. The former dimension of the Memutzah is Zeir Anpin, and the latter is Malchus.

This Maamer “Oz Yashir Yisroel” begins by describing the progressive Alyios of Malchus, culminating in a level just beneath Kesser.

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.

We now return to the subject of Korach’s challenge: Is a Tallis colored entirely in Techeilis exempt from Tzitzis?

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).

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 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.

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.

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.

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.