Parshas Metzora concludes with a final warning to observe the laws of tumah and taharah: "V'hizartem es Bnei Yisroel mitumasam v'lo yamusu b'tumasam b'tam'am es mishkani asher b'socham" - "you should separate the Jewish people from their impurities so that they should not die by defiling my mishkan which is in their midst" (Vayikra 15:31). The simplest meaning of this passuk refers to the prohibition of entering the Mishkan in the state of tumah. Chazal (Shavuos 18b) saw in this passuk an additional interpretation. This requirement of separating from tumah is the source for the halacha of prisha samuch l'veses -abstaining from marital relations prior to the onset of the status of niddah. Although the woman is not technically a niddah, the halachah requires, as an additional precaution, the couple to separate rather than risk violating the prohibition of niddah. How did Chazal see in this passuk any reference to the halachos of niddah as they pertain to husband and wife? This passuk is discussing the halachos of tumah as they relate to the mishkan. What led Chazal to see in this passuk this additional meaning?
When Eliezer returns with Rivkah, Yitzchak puts her through a test. He brings Rivkah to the tent of Sarah to see whether she is the appropriate successor to Sarah. Chazal comment that there were three features that marked the tent of Sarah. There was a cloud hovering over the tent, a unique blessing in the dough and a candle constantly lit. Upon the death of Sarah these three things disappeared. Only when Rivkah entered the tent did they reappear. These three miraculous features of the tent of Sarah and Rivkah are the hallmarks of Jewish women for eternity. The three mitzvos entrusted specifically to women are nidaah, chalah, and hadlokas haneir. The miraculous blessing in the dough and the constant candle obviously correspond to the mitzvos of chalah and hadlokas haneir. How does the cloud hovering over the tent of Sarah and Rivkah represent the mitzvah of niddah?
We are familiar with another unique cloud hovering over another special tent: "vayechas he'anan es ohel moed u'kvod Hashem miley es haMishkan" - "the cloud covered the ten of meeting and the glory of Hashem filled the sanctuary" (Shemos 40:32). The image of a cloud over the tent of Sarah and Rivkah is the foreshadowing of the Divine Presence hovering over the mishkan. A cloud over a tent is always indicative that the shechina is present. What is unique about the observance of hilchos niddah that merits the Divine Presence in the home?
The Torah (Vayikra 5:21) refers to a person who denies receiving an object to watch as a mo-el ba'Hashem - one who is committing a treachery against Hashem. Rashi quotes from Chazal that this individual is singled out as such because of the unique nature of the sin. An object is usually given to watch not in the presence of witnesses. It is understood that the only witness is Hashem. One who sins in private is denying the existence of Hashem as only He is aware of the action. Chazal ( Kiddushin 31a) teach us, "amar Rabi Yitschak: kol ha'oveir aveira baseiser k'ilu docheik raglei haShechina" - "one who sins in private is as if he is pushing away the Divine presence." Rashi explains that such an individual is declaring that Hashem doesn't exist in this private area.
If a cheit committed in private is a denial of the existence of the shechina, refraining from a cheit in private is the greatest affirmation of the existence of Hashem. If no human being is aware of one's actions, it is only the sincere belief that Hashem is present that deters one from sin.
The area of halachah that is the ultimate expression of the belief of the shechina being present is taharas haMishpacha. A couple that observes this mitzvah carefully in the most private area of their lives is constantly reaffirming that the shechina is present everywhere. The Jewish home in which taharas haMishpacha is carefully guarded is truly a place worthy of the Divine Presence resting upon it. The cloud of Glory that hovered over the tent of our matriarchs and the cloud that rested over the mishkan both symbolize the presence of Hashem.
When the Torah warns us to be extra careful not to defile the mishkan because Hashem is present there, the Torah is referring not only to the mishkan itself, but also to the laws of taharas haMishpacha. Be extra cautious not to even inadvertently violate these laws because their proper observance assures that the shechina be present in our homes.
May our meticulous observance of taharas haMishpacha continue to make our homes places worthy of the shechina . In the merit of this mitzvah may we see the shechina rest upon the beis haMikdash, b'meheira b'yameinu.