This is the idea of the “marriage” of Yaakov with his two (main) wives - Leah and Rachel. Meaning, that in this idea, the idea of bringing down the nullification and selflessness from Chochma into the emotions of Ze’eir Anpin (meaning the “yearning” that came from “the Intellect of the Mother” - Bina) is hinted at.
וְזֶהוּ עִּניַן "זֹאת תִּּ הְיֶה תּוֹרַ ת הַמְצוֹר ע".
And this is the idea of what it says in the verse: “This will be the teaching (Torah) of the metzora.” The verse is explaining how to purify the Metzora, but instead of saying, “This will be the purification of the metzora,” it says, instead, “This will be the teaching of the metzora,” with the word “teaching-תורת” being related to the word תורה-Torah. This implies that the purification of the Metzora is connected to learning Torah, as the Alter Rebbe will continue to explain:
As it is written in Eitz Chayim:
“This is the idea of what it says in the verse: “This shall be the Torah of the Metzora,” Since the fact that he is a Metzora is caused by the removal of “the Intellect of the Father” – Chochma, which is referred to as “Torah,” If so, then his rectification is only through occupying himself with Torah study, as the Sages of blessed memory say, “The correction for the Metzora is only through learning Torah. Therefore, it says in the verse specifically “the Torah of the Metzora” and not “the purification of the metzora” or a different expression.” Here ends the quote from Eitz Chayim.
Similarly, in the Midrash Tanchuma and the Yalkut Shimoni it says:
“The verse (Mishlei 15:4) states, “A healing tongue is the Tree of Life.” This means that the Torah, which is the “Tree of Life (ibid. 3:18),” is the cure for the Metzora, who brought out a bad name by slandering them with his tongue. The use of the tongue to utter words of Torah heals the “tongue” of slander.” See there at length.
From the Eitz Chayim and the Midrash, we see that the cure, correction and purification of the Metzora is from the words of the Torah. This is why it says in the verse, “The Torah of the Metzora” and not “The purification of the Metzora,” since his purification is specifically through the words of Torah.
Why the Metzora’s Purification Is Through Torah
Now the Alter Rebbe will explain why the metzora’s purification is specifically through the learning of the Torah:
This is because, through the Torah, is drawn forth “the Intellect of the Father.”
As explained above, the cause of tzaraas is the lack of “the Intellect of the Father” – Chochma. Through the Torah, Chochma is restored and he is cured. This is because the Torah that we have is Hashem’s Chochma, Hashem’s Wisdom, the way that it came down to be expressed in the physical world, where it deals with the Mitzvos which are performed with physical matters. This is described in the Zohar as “the Torah come forth from Chochma,” meaning that the Torah that we have in the physical world comes from Hashem’s Chochma (Wisdom) the way it exists in Atzilus (and higher). Therefore, when a person learns Torah, he draws upon himself from the source of the Torah in Chochma (of Atzilus) - “the Intellect of the Father.” Through this the Tzaraas is corrected.
The Good Name and the Good Oil
This is the idea of what it says in the verse (Koheles 6:1), “The name is better than good oil.” Based on what we explained, that the correction of Tzaraas is through the words of the Torah, we can explain the verse in Koheles that says, “The name is better than good oil.” The simple meaning of the verse is that, in order to have fame and renown is better than having perfumed oil, since perfumed oil loses its fragrance over time, whereas fame and renown increases over time.
However, the Alter Rebbe is using a non-literal interpretation of the verse to mean as follows: “The Good Name comes from the Good Oil.”
In Hebrew the letter "מ" from the word "משמן" could be interpreted as “than,” and the word "טוב" from "טוב שם" could be interpreted as an adverb, “better,” "טוב שם מ-" that the “name” - having renown - is “better than” - good oil "שמן טוב", this is the literal interpretation.
The interpretation of the maamar is that the letter "מ " from the word "משמן" means “from,” and the word "טוב" from טוב שם is an adjective meaning “good.” Thus, the interpretation of the verse is as follows: the “Good Name,” "טוב שם" comes out from the Good Oil משמן טוב".”
The Good Name from the Good Oil
The Alter Rebbe will now explain what it means that “the Good Name” comes from “the Good Oil:”
This means that through the Torah, which is the aspect of “the Good Oil,” referring to the Higher Chochma [i.e., Chochma of Atzilus], from there is drawn forth “the Good Name.”
Oil represents the level of wisdom, called Chochma, since just like oil, when mixed with other liquids, floats above all the other liquids and doesn’t mix with them. So too, Chochma is the highest level in the world, to the extent that it is a separate level unto itself. In Atzilus, Chochma of Atzilus is higher than all the other aspects of Atzilus, and is referred to here as the “Good Oil.” Therefore, the Torah is referred as “the Good Oil,” since within it, the level of Chochma of Atzilus (Hashem’s Wisdom the way it is to Himself, higher than the created worlds) is revealed.
This is the idea that “the Good Name comes from the Good Oil” - meaning that from the Torah (Good Oil) comes forth the “Good Name,” as the Alter Rebbe will explain what that implies:
This is the idea of “improving the Name,” similar to the idea of “improving the lamps” of the Menorah in the Beis Hamikdash through cleaning them and lighting them. So too, the meaning of the “Good Name” is “to make good (i.e., improve) the name.”
The word טוב – “good” in the phrase שם טוב, “good name,” is connected to the word ,הטבה which means to “make better.” This means to fix up and improve the lamps in the Menorah in the Beis Hamikdash by cleaning and relighting them. So too, through the “Good Oil” of the Torah (which comes from Hashem’s Chochma), is “made better,” meaning corrected and fixed the “Bad Name” that the Metzora created through his unholy words, until it is transformed into a “Good Name” of holy letters.
Meaning, through the Torah and the Mitzvos, which are drawn forth from “the Good Oil” “the Holy Anointing Oil” [Chochma], this creates a “Good Name,” Which is the opposite of “the Bad Name,” as explained above.
Through the Torah and the Mitzvos, which come from Hashem’s Chochma (“the Intellect of the Father”), referred to here as “Good Oil” or “Holy anointing oil,” the Tzaraas (which comes from a concealment of the “Good Name”) is rectified. This brings out the holy letters which are called “the Good Name.”
The Zohar and the Purification of the Metzora
Based on what we explained above (that the purification of the metzora is through the Torah), the Alter Rebbe will explain a similar idea that is brought in the Zohar:
This is also the idea of what it says in the verse, “[This will be the Torah of the Metzora] on the day of his purification,” as explained in the Zohar for Parshas Kedoshim:
“Come and see, a person is never purified except with the words of the Torah. Therefore, the words of the Torah do not become impure, since they exist to purify those who are impure, and the cure of those impure people is found in the Torah.”
When the Zohar says that the words of the Torah do not receive impurity, it is referring (at least on one level) to the halacha that someone who is ritually impure – tomei – is permitted to recite words of Torah, since the words of Torah cannot receive impurity. (This is in contrast to the words of prayer, where we find that certain impure individuals were at one point prohibited to say the words of prayer until they purified themselves. See Likutei Torah, Parshas Ki Savo, folio 43).
The Role of the Kohen in Purification
And with all of this [Torah study that the Metzora must do], he is still required to “...be brought to the Kohen.”
Because the main occupation of Torah study must be combined with selflessness, which comes from the Kohen who reveals into the Metzora the aspect of “Chochma,” And, as explained above regarding the meaning of “return to One,”
This means to return one’s focus toward revealing the Oneness of Hashem in the world. This results from a sense of responsibility to Hashem to fulfill the mission that He has given us.
This is not the case with “someone who says ‘I only have Torah,’” i.e., someone who says that “I only have Torah” in a manner of ego, then “even Torah he doesn’t have.”
In order for Torah study to reveal Chochma and nullification to Hashem within the individual who learns the Torah, he must first prepare and sensitize himself to receive such a revelation. The individual must work on himself to become humble and to separate himself from his self- centered concerns. Thereby, he can begin to focus on fulfilling the mission that his soul was sent into this world to fulfill. When this is his focus and motivation, then Hashem’s Chochma can be revealed in him when he learns Torah.
This is the idea of being brought to the Kohen. The Kohen represents Chochma. He reveals Chochma into the Metzora, thereby giving him the humility and selflessness that stem from Chochma. This prepapres the Metzora to approach his Torah study with the necessary humility and sincere devotion. With this humble and selfless approach to Torah study, the Metzora derives his complete purification. Thus, we see that there are actually two levels of selflessness and nullification to Hashem that are required for the purification of the Metzora. The first is the the selflessness received from the Kohen (who removes the blockage of Chochma for the Metzora). Subsequently, there is the second level of total nullification to Hashem that the Metzora receives through selfless Torah study.
Summary of Part 2 of the Maamar
The rectification of the Tzaraas is through “being brought to the Kohen.” The Kohen reveals the aspect of “the Light of Chochma,” which results in selflessness and nullification to Hashem. This moves the Metzora to shift his motivation away from seeking spiritual elevation for himself, and focus instead on revealing Hashem in the world.
The Alter Rebbe continues to explain that the Metzora is cured by the Torah study itself. Torah is Hashem’s Chochma. Therefore, Torah study draws Hashem’s Chochma into one’s mind, causing the Metzora to become nullified to Hashem.
Why, then, is it necessary to be both brought to the Kohen and to learn Torah? Both are capable of revealing the light of Chochma. The answer is that if a person learns Torah with ego, he will not connect (in revealed manner) to the light of Chochma. Instead, he must first attain a certain level of selflessness. This is accomplished by first being brought to the Kohen. Subsequently, when he learns Torah with the humility and selflessness that the Kohen helps him achieve, he is able to complete the purification process.
Lessons in the Service of Hashem from the Maamar
The cure to ego has two components:
- One must put his mind into learning the Torah without any ulterior motive. His goal needs to be to discover what Hashem wants and how Hashem looks at reality. If a person only learns Torah in order to become more knowledgeable or more respected, then the Torah itself actually builds up his ego. He needs to learn with humility and a sense of discovery, meaning that he wants to open himself up to truly “hear” what Hashem is telling him.
- In order to be able to learn Torah in this humble manner, he needs to first humble his ego by “going to the Kohen.” The “Kohen” is the Tzadik and Torah scholar who gives guidance in his service of Hashem. This is also the idea of “עשה לך רב- make for yourself a teacher (Pikei Avos chap. 1)” In order to truly receive from a teacher, one must “make” him your teacher by overpowering your own ego in order to truly internalize and live with the teachings and instructions of his teacher. This is like one’s own personal “Kohen.” The nullification of the ego that is experienced through “making” for himself a teacher is what enables him to learn Torah with humility. Then, his learning will have the proper effect on him
