To comprehend the phenomena of Nego’im (that are discussed in our Parsha and in the previous Parsha preceding our 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 comes 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 and 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. 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.
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.
