In the author of the Tanya’s Likutei Amarim (end of Chapter 1), he explains in the name of the Arizal that the Eitz HaDa’as Tov VaRa is the klipah of “nogah,” which is an amalgamation of good and bad. Thus, it represents an intermediate stage between kedushah and tumah. This raises an interesting question: Since Adam HaRishon was forbidden to eat from the Eitz HaDa’as, it would seem that his sustaining-force came from the three unholy klipos rather than from the klipah of “nogah.”
It appears that we can reconcile this difficulty based on what the Sifsei Kohen writes (Bereishis). Had Adam HaRishon waited several hours, until Shabbas, he would have been permitted to make kiddush on the wine of the Eitz HaDa’as, which was a grapevine. In other words, the Eitz HaDa’as was only off-limits to him temporarily. It is similar to the status of permissible foods on Yom Kippur—they are simply a type of “klipat nogah.” For, at the conclusion of Yom Kippur, they are permitted once again.
In this light, we can modify our interpretation of HKB”H’s admonition (Bereishis 2, 17): "ומעץ הדעת טוב ורע לא תאכלו ממנו"—but of the Eitz HaDa’as Good and Bad, you must not eat thereof. HKB”H was warning Adam (mankind) not to unite with the klipah of “nogah” that is comprised of both good and bad. Instead, he should wait patiently until Shabbas Kodesh. At that time, there would be a mitzvah to recite kiddush over the wine from the tree; that would eliminate the bad element and only the good would remain. However, Adam did not wait; he ate from the Eitz HaDa’as Tov VaRa, a likeness of “klipat nogah,” allowing the animalistic soul comprised of both good and bad to enter him.
We can now appreciate the profundity of Reish Lakish’s statement: It was revealed and known to the Creator of the world, that Haman was destined to weigh out shekalim for the purpose of destroying the Jews. Haman wished to prosecute the Jews predicated on the “cheit Eitz HaDa’as,” which allowed the animalistic soul—which is half good and half bad, like the “MAchatzis hashekel”—to enter man. Therefore, He (HKB”H) arranged for the Jews to have their shekalim precede his shekalim. And thus, we learned in a Mishnah: On the first of Adar, they announce the shekalim and the prohibition of growing kilayim.
Let us clarify this point. Even in the absence of a Beis HaMikdash, on the Shabbas that we bless the month of Adar, we read from the Torah the passage of the mitzvah of “MAchatzis hashekel”—in keeping with the principle of "ונשלמה פרים שפתינו". Thus, it is viewed as if we actually fulfilled the mitzvah of "מחצית השקל תרומה לה'"—that we separated the good half from the bad half. By so doing, there is also an atonement for the “cheit Eitz HaDa’as.”
This explains fantastically why Reish Lakish mentioned the prohibition of “kilayim” in his intriguing teaching that we have been discussing: "והיינו דתנן באחד באדר משמיעין על השקלים ועל הכלאים". Based on what we have discussed, his intent is clear. He is explaining the deeper reason for bringing “a ‘MAchatzis hashekel’ as a portion to Hashem.” By performing this mitzvah, we elevate the good portion of the animalistic soul, while separating it from the bad portion. Thus, the animalistic soul, which is a type of “kilayim,” will no longer be a mixture of good and bad.
