It could be said that this general principal of a person’s Avodah of uniting ‘Ze’eir Anpin’ and ‘Nukvah’ which is the uniting of the ‘Mashpia’ - influencer - and the ‘Mekabel’ – recipient - exists specifically within every Mitzvah.
The commandment (and the impetus and empowerment) from above regarding the physical act of the Mitzvah corresponds to the ‘Mashpia’ and the actual Mitzvah itself corresponds to the ‘Mekabel’.
And so, it transpires that the physical act of the Mitzvah (which comes as a result of the commandment together with the body of the Mitzvah) is a union of the ‘Mashpia’ – influencer - and the ‘Mekabel’- recipient.
And so too, in the Mitzvah itself there are two aspects. First there is the reason and intention of the Mitzvah and then there is the Mitzvah itself. The reason and intention of the Mitzvah corresponds to the ‘Mashpia’ and the actual Mitzvah itself corresponds to the ‘Mekabel’.
What transpires is that within the physical act of performing the Mitzvah (in this includes the reason for the Mitzvah and the Mitzvah itself) there is a union of the ‘Mashpia’ and the ‘Mekabel’.
Furthermore, also within the person who performs the Mitzvah there are two corresponding aspects; the intention of the Mitzvah and the performance of the body of the Mitzvah. The intention of the body of the Mitzvah falls into the category of ‘Mashpia’ whereas the actual physical act of the Mitzvah falls into the category of ‘Mekabel’. So it transpires that within the performance of the Mitzvah, a further union of ‘Mashpia’ and Mekabel’ is caused.
And it even goes a step further; when a person does a Mitzvah, both aspects are present viz The intention of the Mitzvah and the performance of the Mitzvah this is also true when the Mitzvah is performed without intention because there is always the thought that...
