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 continue our exploration of the fundamentally different nature and impact of positive and negative Mitzvos.

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

After a brief review of concepts previously developed and underscoring their practical implications, we’ll conclude by examining the relationship of the content of the Maamar to the introductory paragraph which deals with the Yom Tov of Shavuos.

In this class we will continue to explore, in detail, the highly counterintuitive concept that the same principles discussed previously apply to the very source of being, i.e. Igul Hagodel and Kav.

The developmental transitions from the beginning of Hishtalshalus (Iggul and Kav) to the very end (Zeir Anpin and Malchus of Atzilus).

We have been exploring the Makifim (transcendent lights) of Seder Hishtalshalus, and now begin to investigate larger dimensions of Seder Histalshalus beginning with the relationship of Kesser to Atzilus.

In this class we will examine the principle of pnimius of elyon establishing makif of tachton, whereas chitzonius of elyon establishing pnimius of tachton in the context of ilah v’alul in Atzilus.

In this class we will apply the principles of the metaphor of human intelligence and emotions to the ‘nimshal’, namely to the relationship of sechel and middos above in Atzilus.

In general, there are two types of 'makifim' (transcendent lights), those that are “close” to that which they encompass (relative makifim) and those that are “distant” (absolute makifim). Metaphorically, these can be compared to a garment and a house respectively. We'll first consider the “close” makif.