1)

Why does the Torah insert the word "me'Cheiko" here, but omit it in the preceding Pasuk (4:6)?

1.

Rashi: To teach us that Hashem's Midah of goodness works faster than His Midah of punishment. 1


1

Rashi: Because "me'Cheiko" implies that even while his hand was still in his bosom, the skin had reverted back to normal; whereas in 4:6, it only turned into Tzara'as after he had removed his hand from his bosom.

QUESTIONS ON RASHI

2)

Rashi writes: "'It had [already] turned back' - We see that [Hashem's] goodness comes more quickly than [His] punishment." Why is this so?

1.

Gur Aryeh: Existence is synonymous with goodness. Hashem desires existence, not harm or destruction. 1

2.

Maharal (Chidushei Agados Vol. 1, p. 46, to Shabbos 97a): Hashem is good, and abundant in Chesed (Tehilim 86:5). All is arranged such that good should come from Him always. Harm, i.e. withholding of good, runs against this.


1

Perhaps this is along the lines of Ramban (to Bereishis 1:10) - "Ki Tov" means that Hashem desired that this item exist, in this form. (EK)

3)

Rashi writes: "We see that [Hashem's] goodness comes more quickly... for in verse 4:6 it did not write 'from his bosom'" (whereas here, it does). Conceptually, why did Moshe's hand not contract Tzara'as until he brought it out?

1.

Maharal (Gevuros Hashem Ch. 27, p. 111): When Hashem instructed Moshe to place his hand in his bosom, it became like a "Beis ha'Sesarim" which is not susceptible to contracting Tum'ah. 1 It became Tamei only at the moment he brought it out.


1

Maharal (ibid.): In the conceptual sense, Tum'ah comes only from Kochos Chitzonim, whereas Taharah comes from a lofty, concealed place. This corresponds to what Rashi writes (that Midas ha'Tov comes more quickly).

Sefer: Perek: Pasuk:

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