[The maamar will give another example where we see the above ideas expressed]: This idea will be further understood from what is explained elsewhere in the maamar entitled "ראה אנכי." There, the meaning of נחל איתן" " - “A mighty river” is explained, as follows: The “Mighty” Revelation” is the revelation of the total nullification to, and bond with, Hashem, as it exists in Chochma when it is expressed in Bina, which is referred to as the connection of the letter י' with the letter ה ' [which is referred to in Kabbala as] “the two friends who are always together” (meaning that Chochma and Bina must always be connected). And the “Mighty River” is a reference to the flowing of this “Mighty Revelation,” which is drawn forth and expressed in the letters ו' and ה'. This is a reference to the emotions and the “garments” of the soul, which are thought, speech, and deed. Similarly, we will understand the idea in our case (of the metzora) that (first) “And he shall be brought to the Kohen,” and then, “the Kohen shall go out (to him).” Through this, “and the Tzaraas is healed from the Metzora.”
As explained above, specifically when there is first the “Yearning” which comes from contemplation – Bina, a person can reach a higher recognition of Hashem from Chochma. This process is referred to here as “and he shall be brought to the Kohen.” Then there can be a true expression of his Chochma in his emotions and his action (referred to here as “the Kohen shall go out to him). Through these two stages the Tzaraas is completely cured, since the selfless dedication to Hashem of Chochma then fully permeates all aspects of the person and removes the possibility of his excitement or actions being expressed in unholiness.
Thus, we see again the idea of the two stages in the revelation of Chochma: First in Bina, which is referred to as איתן, the Mighty revelation of Chochma into Bina. Second, the נחל - the river, meaning the flowing of this powerful revelation into the person’s emotions and actions.
The maamar has just brought out this idea of “being brought to the Kohen” from the explanation of שמע ישראל. Then, the maamar brought the idea of “the Kohen shall go out to him” from the two explanations cited. 1- the explanation of אך יצא יצא יעקב; 2- the explanation of נחל איתן.
