Purifying Adam

If a person [in Hebrew, 'adam'] has in the skin of his flesh…[a leprous infection…](Lev. 13:2)

We have learned that people are referred to [in Torah] in [four] different ways: "adam", "gever", "enosh"and "ish". (Shabbat 54b) [All mean the same thing, "a person", but] the most distinguished among them is "adam",as it is written: "G‑d created man ['adam'] in His image" (Gen. 1:27); "For in the image of G‑d He created man ['adam']" (Gen. 9:6). These verses do not use the terms "gever", "enosh" or "ish". From these verses we see that the title "adam"refers to a person of G‑dly stature.

In fact, these titles are codes for four levels of the soul and correspond to the Four Worlds, respectively: "Adam" is the level of the soul called "Chaya" (called the "Neshama of the Neshama"in the Zohar), which is manifested in chochma, and corresponds to Atzilut; "gever" is the level of the soul called "Neshama", manifested in bina and corresponds to Beriya; "enosh"is the level of the soul called "Ruach", manifested in the six emotional qualities of Zeir Anpin and corresponds to Yetzira;"ish" is the level of the soul called "Nefesh" manifested in malchut and corresponds to Asiya.

However, Rabbi Yehuda said: But it is written, "When a person ['adam'] brings an atonement-offering to G‑d" (Lev. 1:2). [This seems to refute the proposition that "adam" is the most distinguished title for man, because] who has to bring an atonement-offering? A sinner, and yet the term "adam" is used!

How can this apply to a person who is on the level of Chaya-chochma-Atzilut?

Rabbi Yitzchak responded: The [physical] world and the upper and lower worlds are all sustained by the sacrificial offerings, which are a great delight to the Holy Blessed One. Now, who is fit to offer a sacrifice that causes supernal delight? Only the most honorable person, who is called "adam"!

I.e. only a person on the highest level has the ability to sustain heaven and earth.

Rabbi Yehuda replied: [But the verses,] "If a person has in the skin of his flesh a leprous infection… he shall be brought to Aaron" (Lev. 13:2) and "When a person is struck with a leprous plague he shall be brought before a priest" (ibid. 13:9) seem to disprove this?

[Rabbi Yitzchak explained]: It is precisely such a person whom the Holy Blessed One wishes to purify more than any other. A person on a higher spiritual level should not remain the way he is [without rectification]. And that is why the verse states, "…he shall be brought to Aaron" and "he shall be brought before a priest". It does not say, "he shall come", but rather, "he shall be brought" [by others]. For anyone who sees such a person is obligated to bring him before a priest, since a person of holy stature cannot remain the way he is.

This is because the worlds cannot be sustained without such a person, and it is everyone's benefit that such a person be healed.

The only question remaining is how a person on such a high spiritual level can become struck with leprosy? Commentaries explain that although such a person has rectified everything that he can, there may still remain a small quantity of spiritual waste that causes a supernatural infection in his outermost levels - his skin. In fact, prior to the infection being labeled "impure" by the priest, it is a very high level of divine illumination, albeit of the aspect known as "harsh severity". For this reason he must be brought to the priest, the man of chesed (loving-kindness), who has the ability to sweeten the harsh severities and transform them into pure goodness. (Rabbi Shneur Zalman of Liadi, Likutei Torah, Tazria 22b )

[Zohar III p. 48a; translation & commentary by Moshe Miller]