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Every experience has an environment, that gives it reality. This is makif. This is the overall goodness or kindness that surrounds the experience. It represents the sense that there is an overall goodness. Only with this sense is he able to develop intellectually and emotionally.
There are two levels of makif – makif de ohr yashar and makif de ohr chozer. Makif goes beyond what is fully comprehended. Makif has the element of infinity.
The ultimate truth is hidden and not valid due to any statement or exposition.
When we say He has a name, we start to think in our terms, but He cannot be explained from a functional perspective, He is that reality. When we use a name, we are referring to Him as he is known to us. Anochi is referring to Him above name. He is not an entity of any specificity. Thus it is true to say the world is coming from nothing.
Makif of ohr yashar – has an element of hamshacha. Like the table is provide for by its environment – the environment helps define the table. This means that the environment is some how relating to the table – this is hamshacha.
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Later, Yitzchak indicated that this poem (seen below), by Emerson has bearing on what we are learning:
The Rhodora
In May, when sea-winds pierced our solitudes,
I found the fresh Rhodora in the woods,
Spreading its leafless blooms in a damp nook,
To please the desert and the sluggish brook.
The purple petals fallen in the pool
Made the black water with their beauty gay;
Here might the red-bird come his plumes to cool,
And court the flower that cheapens his array.
Rhodora! if the sages ask thee why
This charm is wasted on the earth and sky,
Tell them, dear, that, if eyes were made for seeing,
Then beauty is its own excuse for Being;
Why thou wert there, O rival of the rose!
I never thought to ask; I never knew;
But in my simple ignorance suppose
The self-same power that brought me there, brought you.
... וחיי עולם
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