Chapter 2 (ב)
After the Alter Rebbe explains the spiritual cause and meaning of Tzaraas in the first part of the maamar, he continues to explain the inner meaning behind the purification process of the Metzora:
Now, the correction of the Tzaraas affliction and its cure is through what it says in the verse: “and he [the one with Tzaraas] shall be brought to the Kohen,” because the Kohen is the one who draws forth the “Light of the Father” [meaning, the light of “the Intellect of the Father” -Chochma].
The cause of Tzaraas, as explained in the first chapter, is the “yearning” (to leave physicality to become included in G-dliness) without “returning” (to reveal Hashem in the world through the Torah and Mitzvos).
We gave an example from someone who has a passionate, fiery love of Hashem during prayer (yearning). If he doesn’t connect that passion with the learning of the Torah after prayer (returning), then from those strong feelings he can come to have strong feelings in unholiness, which are expressed in either getting upset at others or in having unholy desires. (These unholy words or actions are like the Tzaraas, which comes from a lack of the revelation of the “Intellect of the Father”- Chochma. This causes a person to become nullified before Hashem and to “return” to reveal Hashem in the world, as explained at length previously).
This is the idea of bringing the Metzora to the Kohen. The Kohen brings forth the revelation of “the Intellect of the Father” - Chochma, which is necessary for the purification of the Metzora, as the maamar will continue to explain:
Through drawing forth this type of awareness that comes from “the Father” into Ze’eir Anpin [i.e. the six “emotions” in Atzilus], then this revelation of “the Father” [Chochma] penetrates inwardly into “the Mother” [Bina] i.e. penetrates deeply into Bina, and this draws forth [i.e. causes] the aspect of “returning” in order to reveal Hashem in the world.
The Kohen represents and reveals Chochma (as opposed to the Levi who represents and reveals Bina), and the idea of Chochma is to be totally nullified to Hashem, like someone who is in the presence of the King, where he doesn’t feel himself.
This is expressed in the fact that the Kohanim performed the service in the Beis Hamikdash in total silence. Unlike the Leviim, whose service is to sing out loud with musical instruments, the service of the Kohanim in offering the sacrifices was performed in total silence, which shows their complete nullification before Hashem. This is like someone standing before a king who cannot speak, since he feels only the greatness of the king.
Since the Kohen represents the “the Intellect of the Father”-Chochma (which is this idea of total nullification before Hashem), the cure for the Metzora is to be brought before the Kohen. The Kohen reveals “the Intellect of the Father” (thus curing him of the Tzaraas by removing the cause).
The Union of Yaakov with Leah and Rachel
This is the idea of the union of Yaakov with Leah and Rachel, since "יעקב" is the same letters as the word "יבקע", which means to penetrate [i.e. to break through], which means that this revelation of the “Father” penetrates inwardly into “the Mother” [Bina] i.e. penetrates deeply into Bina, and from there is drawn forth the expression into letters of thought and speech, which correspond to “Leah” and “Rachel,” which are referred to in the verse as: “Skin in place of skin” meaning, that there are two types of “skin” i.e. two types of coverings or “garments”—the aspects of the garments of thought (“Leah”) and of speech and action (“Rachel”), as it says in the verse: “Hashem is King, He has clothed Himself in majesty,” thus conveying the idea of Hashem’s “clothing” – meaning the manner of His expression through Leah and Rachel.
