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Shabbat Parashat Tazria 5779

Ein Ayah: Dont Allow the Pain to become Permanent

(condensed from Ein Ayah, Shabbat 9:13)

Gemara: How do we know that we should wash the wound of mila (circumcision) on the third day even if it is on Shabbat? It is based on the pasuk, “It was on the third day [since the circumcisions of the people of Shechem], as they were in pain” (Bereishit 34:25).


Ein Ayah: The set impression on the nature and on one’s spirit is the one that emerges from the repetition of impactful matters, until the point that they become fit to be considered permanent. We find both in the Torah and in the natural world that triple repetition is that which gives the status of permanence, progressing through the three stages of occurrence: existence, chance, permanence. 

Something that occurs once just indicates that it is found. Once it happens a second time, “an arm is outstretched to record the chance event in a way that the occurrence is known.” This accompanies the matter but also leaves the scene quickly.

A third appearance is already a step toward permanence, and the impression it leaves strengthens in every case. If the occurrence is the existence of sickness, three days of pain, with the experience of three time periods passing in a painful manner, this makes an impression on a person as being under the power of illness coming to a head. The state of good health, which is the normal state Hashem provided for life, becomes opposed by a feeling of affliction. On the third day, the height of the pain comes, but then it starts receding, as it says in the pasuk: “It was on the third day, as they were in pain.”


Clearing the Red from the Head

(condensed from Ein Ayah, Shabbat 9:14)


Gemara: How do we know that they would tie a strip of bright red fabric to the head of the sa’ir hamishtale’ach (the goat that was sent to the desert)? It is in line with the pasuk: “If their sins will be like scarlet, they will be whitened like snow (Yeshayahu 1:18).


Ein Ayah: When one internally strengthens his spirit with divine-based purity, this creates a life of sanctity and goodness. The agitation that is related to blood, which can overpower the purity of the soul and pollute to the point that its nature is affected, colors the spirit with a foreign color, a red stain, so that its natural color is not recognizable in life.

The sa’ir hamishtale’ach specifically corresponds to the sins that are innately against the nature of the natural spirit of the Jew. It is only the foreign color of animal blood that colored one’s life in such a blood-like color.

This color of the active foreign influence makes one comparable to a goat, which is the image of something that damages others spiritually. This finds its place after the polluting takes place, in the thoughts of the brain, which is found in the head (where the red strip is attached). It becomes clear that these thoughts are the source of the polluting blood. They are not natural human thoughts, which are lofty and connected to the special soul, which comes from the light of the living G-d. The brain itself is that which brings forth the repentance and the mending of the deep spirit. For this reason, we tie a strip of bright red fabric to the head of the sa’ir hamishtale’ach as the pasuk says: “If their sins will be like scarlet, they will be whitened like snow.”
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