Musar su Levitico 12:4

ושלשים יום ושלשת ימים תשב . She may remain (without becoming a menstruant) in a state of purification for thirty-three days." The Zohar (Sullam edition Tazria page 10) explains that the soul which descends from the Celestial Regions does not "settle down" in the body until thirty-three days have elapsed. Although thirty days normally are considered adequate for acclimatization, in this case the three days of pain experienced by the male after circumcision are also allowed for. When the body is in pain the spirit is not as dominant as usual. During the first seven days the soul is considered like a tourist, exploring the body, looking for a suitable place to establish its residence. This is analogous to the first seven days of an animal's life when it is not yet fit to be offered as a sacrifice (22,27), and has to remain under the care of its mother. After the foreskin, symbolic of the כחות חצוניות or קליפות has been removed, and the baby has suffered three days of pain, these forces have lost their influence over him. The Torah first refers to these days as תשב בדמי טהרה, she experiences purity even whilst she is bleeding. In verse 6, the Torah speaks of "after completion of the days of her purity." The first reference is to the bleeding for three days after the circumcision. In that instance the word טהרה does not conclude with a מפיק ה, which would indicate that this purity is specifically hers, whereas in verse 6 the מפיק ה indicates that the Torah speaks about a period of thirty days which is specifically accounted for as days of purity for this mother.

Commandment 168 forbids a ritually unclean person to eat any part of the sacrifices or other hallowed matter that may otherwise be eaten by someone who is ritually clean. The operative verse is "she must not touch anything that is holy" (12,4). Our sages in Makkot 14 view this as a prohibition directed at the person eating such "holy" things.

Therefore one must be very careful regarding the sanctity of the sukkah, for it is comprised of the two names, יהו"ה and אדנ"י. In particular, once the sukkah has been constructed in accordance with all it laws and in purity, one must not degrade it because it is a throne for the Holy One Blessed is He and His Shechinah. Thus the sukkah fulfills the role of a minor “temple,” just as the Holy Temple was called the “Completed Tabernacle [Sukkah].” This is in stark contrast with the attitude of those who treat the sukkah lightly and consider this commandment to be a great burden. They enter the sukkah and recite the blessings over the bread and the sukkah hurriedly and impatiently, and then leave. In this respect they resemble the members of the other nations who revile the sukkah and run out. Moreover, their blessing over the sukkah is in vain because the text of the blessing is “to sit [leisheiv] in the sukkah.” They believe that this means that they must sit there for a short while, after which they may leave. But they are in error because the expression, “to sit in the sukkah,” actually means to tarry there. Thus Rashi explains that the term “sitting” [yeshivah] means nothing other than “tarrying” (Vayikra 12:4; Devarim 9:9). Therefore I admonish every understanding person not to fall into this iniquity. Rather, when he enters the sukkah to eat, let him remain there until he has finished eating so that his blessing will not be in vain and so that he will not be reckoned among the revilers of the mitzvah. Then we will all merit to take shelter beneath the sukkah of the Leviasan, as it is stated, “And a sukkah will be for shade by day” (Yeshayahu 4:6). And the Holy One Blessed is He will cover us with the shade of His wings in the Completed Tabernacle [Sukkah] forever. Amein, so may it be His will.