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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Het - Halachah 1 ח הכלה - ח ללכ

come to this conclusion without first consulting with him and determining םייח םימ ראב
23
why he acted as he did. (Please see the following Hagahah).
א"פ האפד ימלשוריב אוה ןכ .'וכו רתומד )זט(

Hagahah ז"פב ינומיימ תהגהו ויתוצמב ג"מסה ואיבהו

Regarding this subject, I will explain the language of the Sifri, chapter # םושמ אוה ,א"י םשב יתבתכש המו .תועיד תוכלהמ
99 (commentary on Bamidbar 12:1 “Miryam and Aharon were speaking ואיבהש ןיקילדמ המב קרפ ףוסב ש"ארהו ף"ירהד
about Moshe regarding his relationship (separation) with his wife: And
regarding Miryam who had no thought of degrading her brother but rather םגו הז ימלשוריהל ואיבה אל ערה ןושל ינינע לכ
her intention was to praise him, to tell him not to refrain from having בתכ ןכו והל אריבס אלד ללכמ וטימשה ם"במרה
more children and in fact to have more children etc., (and still she was
punished), how much even more so will someone be punished when his ם"במרהד ןושל אפרמ ורפסב ל"ז לאפר 'ר ןואגה
intentions are to demean his fellow Jew and not to praise him.” Their intent .*הז רתיהל היל אריבס אל
was not to diminish the greatness of Moshe Rabbeinu’s prophecy. They
believed that the level of prophecy of our forefathers Abraham, Yitzchak
and Yaakov was the maximum attainable level of prophecy, as the Sifri
concludes in explaining the text “Was Moshe the only one to whom G‑d :ה"הגה
spoke?” Hashem also spoke to our Fathers and they did not separate from
their wives, from having more children. They thought that even though םג ימלשוריה ירבד םינפב ונראיבש המ יפלד רשפאו *
his level of holiness was at the same (high) level of our Fathers, still he תוטישפב ימלשוריה תא וניבה םה ךא אנידל הזל ודוי םה
should not have separated from his wife. Within this belief was contained
the great praise they expressed for Moshe, (that he was at the same level of ןדיד ארמגל רתוס ימלשוריה ןכ םאו רתומ ינווג לכבד
holiness as our Fathers). Please carefully study the Avot De’Rebbe Natan, תא וטימשה ןכ לע הז רחאש ק"סב בותכנש ומכ ק"מד
th
nd
the 9 perek (2 halacha), where he seems to disagree with the explanation
of the Sifri – and the matter requires more analysis and thought. ןיטיגב ורמאש הממ הז רתיהל היאר ןיאו .הזה ימלשוריה
רבד םסרופמ היה זאש רשפא םוקינ האגלפ ימקמ )אל ףד(
.ה"הגה כ"ע .האגלפ אוהש הז
Be’er Mayim Chayim
(K8/1/2)-(2)… Even though the victim will usually not take
offense: This is also learned from the cited incident involving Miryam, םייח םימ ראב
that Moshe Rabbeinu A”H, was not offended by her comment, as the text
relates (Bamidbar 12:3) “and the man Moshe was exceedingly humble” ל"זו ימלשורי ס"שה ןוילגב כ"כ .'וכו אקוד )זי(
and as the Rambam writes at the end of his statement of law describing
the defilement of the Tzara’at. Nevertheless, Miryam was punished with ,ו"נק ןמיס א"מ ןייע ,תקולחמ ילעב לע ערה ןושל
Tzara’at. ודיגהד םתה ומכ תקולחמה טיקשהל ידכ הזב םעטהו

2 Moshe Rabbeinu was acting on instructions from HaKadosh Baruch Hu in 29 That someone who incites controversy can be denigrated but only
separating himself from his wife. conditionally.

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