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33 โ[1] ืืืืื ืื ืืชื, the word ืืื alludes to something sinful, hence she became ritually defiled.
โ[2] ืืืื, the thoughts we must entertain when studying this subject is that we must reflect on the original sin.
โ[3] ืืช ืืืื ืืืืจ ืืื ืงืื, at this point we must consider the difference between the legislation governing a manโs involuntary seminal-like ejaculation, and that of a woman. A womanโs discharge confers impurity only if it is reddish, whereas the parallel discharge by a male confers impurity only if it is not reddish.
โ[4] ืืืืืฉ ืืฉืจ ืืฉืื ืขื ืืืื, here we also have to reflect on the subject of a man deliberately indulging in sexual intercourse with a ritually contaminated woman. The Torah had written (verse 24) ืืชืื ื ืืชื ืขืืื, โher state of menstrual separation will apply to him.โ There is no parallel verse describing such a result as due to a ritually pure woman sleeping with a man who was a zav at the time. [the ritual impurity of the zav was induced by a diseased body, as opposed to menstruation which is a natural state ever since the original sin. Ed.] There appears to be a dichotomy there. The Torah teaches that when a man is violating sexual mores he causes more spiritually negative fallout to himself than when a woman does the same thing in reverse. At least, there appears to be a difference between sickness induced by individual sin, such as zav and zavah as well as in the case of tzoraat, which we explained as also a sickness due to individual sin, not to the spiritual state of man, the species, since the original sin. This is why voluntary carnal association with the menstruant woman is a greater sin than voluntary carnal association with zav or zavah.
Version: Eliyahu Munk, HaChut Hameshulash
License: CC-BY