To comprehend the phenomena of Nego’im
In our Parsha and the previous Parsha, the Alter Rebbe brings down a statement in Likkutei Torah published from the Eitz Chaim that says:
From the Divine name Mah which go out and sweeten Leah and Rochel from the back of Zoh. And instead of these three lights, three Blemishes of Tzoraas come and they are called a Se’eis, a Sapachas and Baheres from which all the external forces can nurture and there is no longer a representation there of the Partzuf of Leah and Rochel. Remember this rule that these two facias of Leah and Rochel will not form except after a revelation of Mochin of Abbah into Zoh.
The Cause for Nego’im
The cause for Nego’im can be attributed to the withdrawal of [influence from] the light of Chochmah. This is because Nego’im will only appear when one’s vitality is only illuminated from [the light and influence of] the Divine level of ‘Mochin of Imma.’
The way to rectify the situation is to draw in [the light of] the Divine level of ‘Mochin of Abba’. In other words, the illumination will come from the inner dimension of the combined Divine levels of ‘Mochin of Abba’ and ‘Mochin of Imma’ [and thence] into the [lower] Divine level of ‘Ze’eir Anpin.’
Weekdays and Shabbos
This parallels the differences between the days of the week and the day of Shabbos. For, during the week, the only thing that shines into the Divine level of Ze’eir Anpin is the external dimension and posterior levels of Mochin of Abba’ and ‘Mochin of Imma’ illuminate into it. Whereas on the day of Shabbos, the internal dimension and the essence of Mochin of ‘Abba’ and ‘Imma’ illuminate into the Divine level of Ze’eir Anpin of Atzilus. When there is an illumination from the internal dimension and the essence of Mochin of Abba’ and ‘Imma’ into the Divine level of Ze’eir Anpin, then there is no room for Nego’im.
Connection to Psalm
This can be connected with a Psalm that we recite as part of Shacharis Davening on Shabbos morning: “For the conductor, a song of David. The heavens recite ...” It is brought down in the Zohar: “When the day is illuminated with the day of Shabbos, an elevation of joy [peace and serenity from above] manifests in all the worlds. It is then that the heavens are ‘Mesaprim’.”
What does it mean to be ‘Mesaprim’? It does not mean to recite things. If it wanted to say recite things it could have used the word ‘Medabrim’ meaning to tell over instead of ‘Mesaprim’. But it means to shine and sparkle.
Explanation in the Siddur
The Alter Rebbe explains this in his Siddur and in the explanation of the words in Shacharis of Hodu and of Boruch SheOmar. Thus is explained the differences between [the Davening of] the weekday and Shabbos. During the weekday [Shacharis] only the external dimension of Mochin of Abba’ and ‘Imma’ illuminate into the Divine level of Ze’eir Anpin. Whereas on the day of Shabbos, the internal dimension and the essence of Mochin of Abba’ and ‘Imma’ illuminate into the Divine level of Ze’eir Anpin.
This is the deeper meaning of the words in the Zohar that ‘Mesaprim’ does not mean to ‘recite things’ but it means ‘to shine and sparkle’ because ‘to recite things’ is an external aspect of Mochin of Abba’ and ‘Imma’ that illuminates during the week. Whereas ‘to shine and sparkle’ is an internal aspect of Mochin of Abba’ and ‘Imma’ and the internal dimension of Mochin of Abba’ and ‘Imma’ illuminates on Shabbos.
The Extra Part of the Neshomoh
This then explains the words of a Possuk further within the same Psalm: “The law of HaShem is perfect, restoring the soul” – this alludes to the extra part of the Neshomoh that we receive on Shabbos which is a ray of the essence of Mochin of Abba’ and ‘Imma’ in Ze’eir Anpin. This is consistent with that which the Zohar explains that ‘Mesaprim’ means to ‘shine and sparkle’ because on Shabbos the inner dimension of Mochin of Abba’ and ‘Imma’ illuminates as the Psalm continues with the words of the Possuk: “And none is hidden from its heat” because since the inner dimension of Mochin of Abba’ and ‘Imma’ illuminates, this heat and light [is so intense and bright that] the illumination within them reaches every place and every level of the Seder Hishtalshelus.
Application in Avodah
And to explain this concept within the realm of a person’s Avodah, it is known in Chassidus that there are two progressions [in connecting with HaShem]: going from above to below and going from below to above, otherwise referred to as ‘Rotzoi’ and ‘Shov’. These two progressions encapsulate the two modes of Avodah; prayer and Torah study.
Prayer is compared to a ladder as in the Possuk: “A ladder set up on the ground and its top reached to heaven”, whereas about Torah study the Possuk states: “From the heavens I have spoken with you”.
Within Torah and Prayer
On a more intricate level, within Torah and within prayer, these two concepts can also be found. Within Torah, there is the written Torah which is a Hamshocha being drawn down from to below. Then there is the oral Torah which needs to be worked on down here and elevated above. This is why the written Torah is referred to as ‘day’ whilst the oral Torah is referred to as night.
Duality in Prayer
Similarly in prayer, even though [as mentioned earlier] prayer is considered “A ladder set up on the ground and its top reached to heaven” [and we need to work from down here ascending upwards], nevertheless, the Possuk states that on the ladder there were angels ascending and descending – not just ascending but descending too. This duality can also be seen during the Davening [itself]; at the beginning of Davening there needs to be an ascent going up, requesting one’s needs from on high, then thereafter in fulfilling one’s requests there is the Hamshocha, the descending. This refers to the remainder of Davening including the daily song of the day and concludes with the verse “HaShem shall become King over all the earth” which symbolises the Kabbolas Ol Malchus Shomayim below on this earth.
The Purpose of Two Progressions
The reason for this (why we need two forms of progression) is because even though there is a virtue in an ascent from below to above – ‘Rotzoi’ – nevertheless, as the Possuk states: “He did not create it [the world] for a waste [He formed it] to be inhabited” and if all will be in a state of ‘Rotzoi’ surging above, the world below will be left in chaos. And the ultimate purpose is to make a dwelling place for HaShem below in the lower realm, not just to make a dwelling place but it specifically has to be in the lower realm.
Parallel to Mochin of Imma and Abba
These two aspects of ‘Rotzoi’ and ‘Shov’ parallel the two levels of ‘Mochin of Imma’ and ‘Mochin of Abba’. ‘Mochin of Imma’ parallels ‘Rotzoi’ surging upwards, which can be discerned from the statement of our Sages of blessed memory in the episode of ‘Nodov and Avihu’ (whose Avodah was in a state of ‘Rotzoi’ without any ‘Shov’) that they entered whilst inebriated because the Avodah of Nodov and Avihu was in absolute holiness.
