Unity refines away impurity

במדרש וישלחו מן המחנה הגו סיגים מכסף כו' הענין הוא דביציאת מצרים וקבלת התורה נתרפאו מכל מומין וטומאה ונעשין כלי' לעבודת הבורא.

In the Midrash on "And they sent out of the camp": "Remove the dross from the silver" etc. (Mishlei 25:4). The matter is that at Yetzias Mitzrayim and the receiving of the Torah, Bnei Yisrael were healed of every blemish and impurity and became vessels for the avodah of the Creator.

The pasuk about expelling the impure from the camp is linked to refining silver of its dross. At the Exodus and Sinai, Klal Yisrael were completely purified and became fit vessels to serve Hashem.

וכמו שהפסולת ותערובות מונע שלימות הכלי'.

And just as the dross and admixture prevent the completeness of the vessels.

Impurities mixed into the metal keep a vessel from being whole and pure.

לכך כאשר הגו יצאו לצורף.

Therefore, when the dross was removed, a refined vessel emerged for the silversmith.

Once the dross is purged, the silversmith is left with a pure, usable vessel.

כמו כן ע"י שלימות הכלי מתברר הפסולת.

So too, through the completeness of the vessel, the dross is sifted out.

The Sefas Emes reverses the image: the more whole and holy Klal Yisrael becomes as a collective vessel, the more the "dross" — the impure elements — is automatically separated out.

וז"ש וישלחו מן המחנה שע"י התכללות בנ"י באחדות יתפרדו פועלי און.

And this is the meaning of "And they sent out of the camp" — that through the unifying of Bnei Yisrael in achdus (oneness), "the workers of iniquity are scattered" (Tehillim 92:10).

When Bnei Yisrael bind together in unity, the impure forces cannot remain among them and are driven out on their own.

ואמת כי אין שיעור לזה האחדות.

And in truth there is no fixed measure to this achdus.

The unity of Klal Yisrael has no upper limit — it can always grow deeper.

וכמו כן להבירור.

And likewise there is no limit to the purification.

Correspondingly, the refining of impurity is also limitless — the deeper the unity, the finer the purification.

ויש מחנה לפנים ממחנה וכמו כן כמה מיני טומאות כמבואר בענין.

And there is a camp within a camp, and likewise there are several types of impurity, as is explained in the subject.

The Torah describes concentric camps with different levels of sanctity, and correspondingly different grades of tumah that are excluded from each — reflecting the graduated levels of purification.

והכלל כי הגם שע"י החטא חזרו להיות זבין ומצורעין כו'.

And the principle is that, although through sin they reverted to being zavim and metzora'im, etc.

Even though after sinning Bnei Yisrael again became susceptible to ritual impurities like the zav and the metzora.

אבל הפרש יש שמקודם הי' תערובות בעצם.

Yet there is a difference: beforehand the admixture was in their very essence.

Before the Exodus, the impurity was bound up in their essential being — a deep, intrinsic contamination.

ומזה הוציאנו השי"ת ממצרים.

And from this Hashem Yisbarach took us out of Mitzrayim.

The redemption from Egypt was precisely a removal of this essential, intrinsic impurity.

ונק' בני חורין.

And we are called "free people" (bnei chorin).

Having had the essential impurity removed, Klal Yisrael are truly free.

וזה הרמז שנתרפאו מן התורה כדדריש מנין שלא הי' בהם סומין חגרין כו'.

And this is the hint that they were healed through the Torah, as is derived: "From where do we know that there were no blind or lame among them?" etc.

Chazal teach that at Sinai every physical defect was healed. This points to the Torah's healing power that removed even essential blemishes.

פי' שהשי"ת מסר להם התורה ובכח התורה יכולין להתרפאות כמאמר אני ה' רופאך.

The explanation is that Hashem Yisbarach gave them the Torah, and through the power of the Torah they are able to be healed, as in the statement: "I am Hashem your Healer" (Shemos 15:26).

The Torah itself is the source of healing — Hashem is the Healer precisely through giving the Torah.

ומה שחזר ע"י החטא הוא במקרה.

And that which returned through sin is only incidental (b'mikreh).

The impurity that came back after sinning is merely external and accidental — not part of their essence as it once was.

אך כשחוזרין להתאחד באחדות התורה חוזרת להם ומתרפאין.

But when they return to unite in the oneness of the Torah, it returns to them and they are healed.

By rejoining in the unity of Torah, that original healing power is reawakened and they are cured of the incidental impurity.

ומעין זה בש"ק דמתאחדין ברזא דאחד וחוזר לבנ"י ההארות מקבלת התורה לכן מתעברין מינה כל סט"א כנ"ל וישלחו מן המחנה:

And something of this happens on Shabbos Kodesh, when they unite in the secret of "One," and the illuminations from the receiving of the Torah return to Bnei Yisrael; therefore all the sitra achra (the side of impurity) is removed from them, as above — "And they sent out of the camp."

Shabbos re-enacts this on a weekly basis: Klal Yisrael unite in the mystery of Hashem's Oneness, the light of Sinai is restored, and so all forces of impurity are automatically expelled — the inner meaning of "sending out of the camp."

Summary: At Yetzias Mitzrayim and Sinai, Bnei Yisrael's essential impurity was purged through the Torah, making them a pure "vessel" for avodah. When they unite in achdus, impurity is automatically driven out, just as refining silver removes its dross. Sin can reintroduce only an incidental, external impurity, which is healed again whenever they reunite in the oneness of Torah — and this is renewed each Shabbos, when the light of Sinai returns and all impurity is expelled.