Page 300 - VAIKRA

#
#26347-EYAL-6BOOKS - 26347-Vaikra-EYAL | 10 - A | 18-08-19 | 15:24:55 | SR:-- | Yellow 26347-EYAL-6BOOKS - 26347-Vaikra-EYAL | 10 - A | 18-08-19 | 15:24:55 | SR:-- | Magenta 26347-EYAL-6BOOKS - 26347-Vaikra-EYAL | 10 - A | 18-08-19 | 15:24:55 | SR:-- | Cyan 26347-EYAL-6BOOKS - 26347-Vaikra-EYAL | 10 - A | 18-08-19 | 15:24:55 | SR:-- | Black

feared that the people would learn from his conduct and divorce their 10 vaikra
wives. There is an opinion that claims that Miriam spoke in the presence
of Moshe. Therefore, it is difficult to understand why she was afflicted.
However, by saying, “Did He not speak with us, as well?” she compared
her own level of prophecy to the level of Moshe, and that is why she was
guilty. She minimized the level of Moshe’s prophecy and thereby
offended his honor, which is considered lashon hara.

The Torah relates that Chava listened to the words of the Snake, which
were an affront to the honor of Heaven. Thereafter, she repeated them to
Adam. Since Chava repeated the words, it indicates that she accepted
them. Therefore, it is surprising why Chava was not afflicted by tzara’at,
whereas Miriam, who had worthy intentions, was afflicted.

The metzora is considered to be dead, because he is obligated to dwell in
isolation outside the camp, and the Shechinah departs from him. Hashem
knew that if He would inflict Chava with tzara’at, she would become
revolting to Adam. Then, what future would there be for the world?
Therefore, Hashem rendered Chava a niddah, which temporarily separated
her from her husband, instead of inflicting her with tzara’at.The tumah
of niddah is a lesser degree of tumah than that of tzara’at, and it had the
potential to arouse Chava to do teshuvah for her sin.
The state of niddah is one of the ten penalties with which the woman was
punished. Throughout all the generations, women atone for the sin of
Chava through their suffering because of the tumah of niddah. There is a
hint to this by the juxtaposition of the pasuk, “as during the days of her
menstruant infirmity shall she be impure” to the subject of the metzora.

Hashem did not want Chava to become despised by her husband in order
not to create a schism in the Name of ,since (man) and
(woman) have the Shechinah residing between them.
One who speaks lashon hara causes his prayers not to be accepted. Instead
he assists the kelippah in gaining power through them. Similarly, one who
speaks lashon hara creates a division in the two worlds, which were