וּבָאתָ אֶל הַכֹהֵן “And you shall come to the Kohen”
Because the Torah symbolises the concept of ‘Hamshocha’ and of ‘Shov’ as mentioned above, as a result of which the purification is achieved.
This also explains that which the Possuk states:
“This shall be the law of the person afflicted with Tzoraas”
But it does not say “This shall be the purification of the person afflicted with Tzoraas” because the nullification of this situation happens as a result of the state of Wisdom of ‘Torah’—the state of ‘Shov’.
And that is not all; it also even reveals an additional light, as RaShI writes regarding the ‘Nego’im’ that can affect one’s home: “it is good news for them” because the Amorites concealed treasure of gold in the walls of their homes, and due to the ‘Nega’ they needed to break the walls of their home, and when they did so they found the treasure concealed within the walls. This symbolises the extraction of the lost sparks of ‘the other side’ [the side of evil].
This explains the Possuk: “The heavens are Mesaprim” which refers to ‘Mochin of Abba and Imma’ as mentioned earlier, that the effect of an illumination from the essence of the intellectual attributes—“None is hidden from its heat”—the heat and the light reach absolutely every single possible place, even a place which is hidden and concealed, and from there it can elevate the sparks.
This is consistent with that which the Possuk states: “It rejoices like a mighty man running a course”, where the word יָשִיש has the same numerical value as the word כֶּתֶר, referring to a Hamshocha from a lofty Divine level called כֶּתֶר - crown, as a result of which one is “Like a mighty man running”, that shoots like an arrow as the Possuk states: “His word runs swiftly”, to the extent that it reaches the bottom of the bottom in a manner of אֹרַח - “pathway”.
The word אֹרַח is not the same as the word דֶרֶךְ – way. For a דֶרֶךְ is the main road that goes from the Kings palace from the King’s room all the way to the main cities outside the capital city. Whereas, the smaller lanes or the אֹרַח continue on [further] even to the most far-flung places in the very ‘bottom of the bottom’, even to the אֹרַח of the other side - the Sitra Achra—as the Possuk [uses this word to describe a menstruation] אוֹרַח כַנָשִים “the way of women” (As is explained in our Parsha), and the very very lowest also becomes transformed into good.
From all of the above it becomes understood; in a person’s Avodah during the era of exile when we find ourselves in what the Torah describes as: “In an impoverished land”, the whole purpose of this descent is for the ultimate ascent. Just as with the affected houses, where they had to break the walls of the house so as to find the concealed treasure of gold within, so too every aspect of this exile is in order to arrive at a state of a ‘new house’, which is the third ‘Beis HaMikdosh’.
And as a result of our actions and deeds throughout the exile we will merit the third Beis HaMikdosh, as the Possuk states: “When you build a new house”, a state of ‘novelty’ and an incomparable ascent. And just as it was in the exodus of Mitzraim, as the Possuk states: “They emptied out Egypt”, so too with this exile, taking the concealed golden treasure, which are all the holy sparks, together with actual houses full of all that is good, so that we will come very soon to the third Beis HaMikdosh which will be an eternal structure, as the Possuk states: “The sanctuary HaShem [which] Your hands founded”, a redemption which is not followed by another exile, in the true and complete redemption by Moshiach our righteous one.
