(4) The riffraff in their midst felt a gluttonous craving; and also the children of Israel wept and said, “If only we had meat to eat! (5) We remember the fish that we used to eat free in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. (6) Now our gullets are shriveled. There is nothing at all! Nothing but this manna to look to!” (7) Now the manna was like coriander seed, and in color it was like bdellium. (8) The people would go about and gather it, grind it between millstones or pound it in a mortar, boil it in a pot, and make it into cakes. It tasted like rich cream. (9) When the dew fell on the camp at night, the manna would fall upon it. (10) Moses heard the people weeping, every clan apart, at the entrance of each tent. ה׳ was very angry, and Moses was distressed. (11) And Moses said to ה׳, “Why have You dealt ill with Your servant, and why have I not enjoyed Your favor, that You have laid the burden of all this people upon me? (12) Did I produce all these people, did I engender them, that You should say to me, ‘Carry them in your bosom as a caregiver carries an infant,’ to the land that You have promised on oath to their fathers? (13) Where am I to get meat to give to all this people, when they whine before me and say, ‘Give us meat to eat!’ (14) I cannot carry all this people by myself, for it is too much for me. (15) If You would deal thus with me, kill me rather, I beg You, and let me see no more of my ill-fortune!”
~ what follows is God's solutions: 70 elders and quail. All those with meat between their teeth die. The Israelites bury them, the place is called Kivrot HaTa'avah, the graves of lust. Moving on...
(א) וַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַהֲרֹן֙ בְּמֹשֶׁ֔ה עַל־אֹד֛וֹת הָאִשָּׁ֥ה הַכֻּשִׁ֖ית אֲשֶׁ֣ר לָקָ֑ח כִּֽי־אִשָּׁ֥ה כֻשִׁ֖ית לָקָֽח׃ (ב) וַיֹּאמְר֗וּ הֲרַ֤ק אַךְ־בְּמֹשֶׁה֙ דִּבֶּ֣ר ה׳ הֲלֹ֖א גַּם־בָּ֣נוּ דִבֵּ֑ר וַיִּשְׁמַ֖ע ה׳׃ (ג) וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנָ֣ו מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ {ס} (ד) וַיֹּ֨אמֶר ה׳ פִּתְאֹ֗ם אֶל־מֹשֶׁ֤ה וְאֶֽל־אַהֲרֹן֙ וְאֶל־מִרְיָ֔ם צְא֥וּ שְׁלׇשְׁתְּכֶ֖ם אֶל־אֹ֣הֶל מוֹעֵ֑ד וַיֵּצְא֖וּ שְׁלׇשְׁתָּֽם׃ (ה) וַיֵּ֤רֶד ה׳ בְּעַמּ֣וּד עָנָ֔ן וַֽיַּעֲמֹ֖ד פֶּ֣תַח הָאֹ֑הֶל וַיִּקְרָא֙ אַהֲרֹ֣ן וּמִרְיָ֔ם וַיֵּצְא֖וּ שְׁנֵיהֶֽם׃ (ו) וַיֹּ֖אמֶר שִׁמְעוּ־נָ֣א דְבָרָ֑י אִם־יִֽהְיֶה֙ נְבִ֣יאֲכֶ֔ם ה׳ בַּמַּרְאָה֙ אֵלָ֣יו אֶתְוַדָּ֔ע בַּחֲל֖וֹם אֲדַבֶּר־בּֽוֹ׃ (ז) לֹא־כֵ֖ן עַבְדִּ֣י מֹשֶׁ֑ה בְּכׇל־בֵּיתִ֖י נֶאֱמָ֥ן הֽוּא׃ (ח) פֶּ֣ה אֶל־פֶּ֞ה אֲדַבֶּר־בּ֗וֹ וּמַרְאֶה֙ וְלֹ֣א בְחִידֹ֔ת וּתְמֻנַ֥ת ה׳ יַבִּ֑יט וּמַדּ֙וּעַ֙ לֹ֣א יְרֵאתֶ֔ם לְדַבֵּ֖ר בְּעַבְדִּ֥י בְמֹשֶֽׁה׃ (ט) וַיִּֽחַר־אַ֧ף ה׳ בָּ֖ם וַיֵּלַֽךְ׃ (י) וְהֶעָנָ֗ן סָ֚ר מֵעַ֣ל הָאֹ֔הֶל וְהִנֵּ֥ה מִרְיָ֖ם מְצֹרַ֣עַת כַּשָּׁ֑לֶג וַיִּ֧פֶן אַהֲרֹ֛ן אֶל־מִרְיָ֖ם וְהִנֵּ֥ה מְצֹרָֽעַת׃ (יא) וַיֹּ֥אמֶר אַהֲרֹ֖ן אֶל־מֹשֶׁ֑ה בִּ֣י אֲדֹנִ֔י אַל־נָ֨א תָשֵׁ֤ת עָלֵ֙ינוּ֙ חַטָּ֔את אֲשֶׁ֥ר נוֹאַ֖לְנוּ וַאֲשֶׁ֥ר חָטָֽאנוּ׃ (יב) אַל־נָ֥א תְהִ֖י כַּמֵּ֑ת אֲשֶׁ֤ר בְּצֵאתוֹ֙ מֵרֶ֣חֶם אִמּ֔וֹ וַיֵּאָכֵ֖ל חֲצִ֥י בְשָׂרֽוֹ׃ (יג) וַיִּצְעַ֣ק מֹשֶׁ֔ה אֶל־ה׳ לֵאמֹ֑ר אֵ֕ל נָ֛א רְפָ֥א נָ֖א לָֽהּ׃ {פ}
(יד) וַיֹּ֨אמֶר ה׳ אֶל־מֹשֶׁ֗ה וְאָבִ֙יהָ֙ יָרֹ֤ק יָרַק֙ בְּפָנֶ֔יהָ הֲלֹ֥א תִכָּלֵ֖ם שִׁבְעַ֣ת יָמִ֑ים תִּסָּגֵ֞ר שִׁבְעַ֤ת יָמִים֙ מִח֣וּץ לַֽמַּחֲנֶ֔ה וְאַחַ֖ר תֵּאָסֵֽף׃ (טו) וַתִּסָּגֵ֥ר מִרְיָ֛ם מִח֥וּץ לַֽמַּחֲנֶ֖ה שִׁבְעַ֣ת יָמִ֑ים וְהָעָם֙ לֹ֣א נָסַ֔ע עַד־הֵאָסֵ֖ף מִרְיָֽם׃ (טז) וְאַחַ֛ר נָסְע֥וּ הָעָ֖ם מֵחֲצֵר֑וֹת וַֽיַּחֲנ֖וּ בְּמִדְבַּ֥ר פָּארָֽן׃ {פ}
(35) Then the people set out from Kivrot-haTa'avah for Hazeroth. When they were in Hazeroth, (1) Miriam and Aaron spoke against Moses because of the Cushite woman he had taken [as wife]: “He took a Cushite woman!” (2) They said, “Has ה׳ spoken only through Moses? Has [God] not spoken through us as well?” ה׳ heard it. (3) Now the man Moses was very humble, more so than any other human being on earth. (4) Suddenly ה׳ called to Moses, Aaron, and Miriam, “Come out, you three, to the Tent of Meeting.” So the three of them went out. (5) ה׳ came down in a pillar of cloud, stopped at the entrance of the Tent, and called out, “Aaron and Miriam!” The two of them came forward; (6) and [God] said, “Hear these My words: When prophets of ה׳ arise among you, I make Myself known to them in a vision, I speak with them in a dream. (7) Not so with My servant Moses; he is trusted throughout My household. (8) With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of ה׳. How then did you not shrink from speaking against My servant Moses!” (9) Still incensed with them, ה׳ departed. (10) As the cloud withdrew from the Tent, there was Miriam stricken with snow-white scales! When Aaron turned toward Miriam, he saw that she was stricken with scales! (11) And Aaron said to Moses, “O my lord, account not to us the sin which we committed in our folly. (12) Let her not be like a stillbirth which emerges from its mother’s womb with half its flesh eaten away!” (13) So Moses cried out to ה׳, saying, “O God, pray heal her!” (14) But ה׳ said to Moses, “If her father spat in her face, would she not bear her shame for seven days? Let her be shut out of camp for seven days, and then let her be readmitted.” (15) So Miriam was shut out of camp seven days; and the people did not march on until Miriam was readmitted. (16) After that the people set out from Hazeroth and encamped in the wilderness of Paran.
~ Besides the fact that apparently Aharon gets no punishment whatsoever, what else bothers you in this section?
~ What are the dynamics between the three siblings that you can see?
~ What dynamics between the three siblings can you imagine?
~ Why does not Aharon pray for Miriam?
~ Can you eek out a punishment for Aharon, in the text, given that he's a kohen - and actually the kohen gadol?
מִכָּאן אָמַר רַבִּי יְהוּדָה הַלֵּוִי בַּר רַבִּי שָׁלוֹם עַל אַחַד עָשָׂר דְבָרִים הַצָּרַעַת בָּאָה, עַל קִלְלַת הַשֵּׁם, וְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל הָאוֹמֵר עַל חֲבֵרוֹ דָּבָר שֶׁאֵינוֹ בּוֹ, וְעַל גַּסּוּת הָרוּחַ, וְעַל הַנִּכְנָס בִּתְחוּם שֶׁאֵינוֹ שֶׁלּוֹ, וְעַל לְשׁוֹן שֶׁקֶר, וְעַל הַגְּנֵבוֹת, וְעַל שְׁבוּעַת שֶׁקֶר, וְעַל הַמְחַלֵּל שֵׁם שָׁמַיִם, וְעַל עֲבוֹדַת כּוֹכָבִים. רַבִּי יִצְחָק אוֹמֵר עַל עַיִן רָעָה. וְרַבּוֹתֵינוּ אוֹמְרִים עַל מִי שֶׁמְּנַאֵץ בְּדִבְרֵי תוֹרָה. וְעַל דַּעְתַּיְהוּ דְּרַבָּנָן דְּאָמְרִין עַל מִי שֶׁמְּנַאֵץ בְּדִבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (ישעיה ה, כד): לָכֵן כֶּאֱכֹל קַשׁ לְשׁוֹן אֵשׁ וגו' וּפִרְחָם כָּאָבָק יַעֲלֶה, זֶה צָרָעַת, שֶׁנֶּאֱמַר (ויקרא יג, יב): וְאִם פָּרוֹחַ תִּפְרַח הַצָּרַעַת, מַהוּ כָּאָבָק יַעֲלֶה, כְּאוֹתוֹ פִּיחַ כִּבְשָׁן שֶׁזָּרַק משֶׁה הַשָּׁמָיְמָה (שמות ט, ט): וְהָיָה לְאָבָק עַל כָּל אֶרֶץ מִצְרָיִם, וּמִמֶּנּוּ לָקוּ הַמִּצְרִים בִּשְׁחִין אֲבַעְבּוּעוֹת פּוֹרֵחַ בָּאָדָם וּבַבְּהֵמָה. עַל דַּעְתֵּיהּ דְּרַבִּי יִצְחָק דְּאָמַר עַל עַיִן הָרָע, כְּשֶׁאָדָם צַר עַיִן וְאֵינוֹ מַשְׁאִיל אֶת כֵּלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁלֵּחַ צָרַעַת בְּבֵיתוֹ וּמוֹצִיא כֵּלָיו לַחוּץ וְהַבְּרִיוֹת אוֹמְרִים פְּלוֹנִי שֶׁלֹא הָיָה מַשְׁאִיל כֵּלָיו וְאוֹמֵר שֶׁלֹא הָיוּ לוֹ כֵּלִים, הֲרֵי שֶׁהָיוּ לוֹ כֵּלִים, וְעָלָיו הַכָּתוּב אוֹמֵר (איוב כ, כח): יִגֶל יְבוּל בֵּיתוֹ. וְעַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה הַלֵּוִי דְּאָמַר עַל קִלְלַת הַשֵּׁם, מַפִּיק לֵיהּ מִגָּלְיָת, שֶׁנֶּאֱמַר (שמואל א יז, לו): כִּי חֵרֵף מַעַרְכֹת אֱלֹקִים חַיִים, מַה כְּתִיב בּוֹ (שמואל א יז, מו): הַיּוֹם הַזֶּה יְסַגֶּרְךָ ה׳ בְּיָדִי, וְאֵין יְסַגֶּרְךָ אֶלָּא הַצָּרָעַת, שֶׁנֶּאֱמַר (ויקרא יג, ה): וְהִסְגִּירוֹ הַכֹּהֵן. וְעַל גִּלּוּי עֲרָיוֹת מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ג, יז): וְשִׂפַּח ה׳ קָדְקֹד בְּנוֹת צִיּוֹן, אָמַר רַבִּי אֶלְעָזָר בֶּן פְּדָת אֵין וְסִפַּח אֶלָּא הַצָּרָעַת, שֶׁנֶּאֱמַר (ויקרא יג, ב): שְׂאֵת אוֹ סַפַּחַת וגו'. וְעַל שְׁפִיכוּת דָּמִים, מִקַּיִן, שֶׁנֶּאֱמַר (בראשית ד, טו): וַיָּשֶׂם ה׳ לְקַיִן אוֹת, אָמַר רַבִּי נְחֶמְיָה זוֹ הַצָּרָעַת, נֶאֱמַר כָּאן אוֹת, וְנֶאֱמַר בְּחִזְקִיָּהוּ (מלכים ב כ, ח): אוֹת, מָה אוֹת הָאָמוּר בְּחִזְקִיָּהוּ שְׁחִין, אַף כָּאן שְׁחִין. וְאִם אֵין אַתְּ לָמֵד לְמַד מִיּוֹאָב שֶׁשָּׁפַךְ דָּמִים, מַה כְּתִיב בּוֹ (שמואל ב ג, כט): וְאַל יִכָּרֵת מִבֵּית יוֹאָב זָב וּמְצֹרָע. וְעַל הָאוֹמֵר דָּבָר לַחֲבֵרוֹ שֶׁאֵינוֹ בּוֹ, זֶה משֶׁה, בְּשָׁעָה שֶׁאָמַר לוֹ הָאֱלֹקִים שֶׁיֵּלֵךְ אֵצֶל יִשְׂרָאֵל, אָמַר לוֹ רִבּוֹנִי וַהֲרֵי אֵינָן מַאֲמִינִין אוֹתִי, שֶׁנֶּאֱמַר (שמות ד, א): וְהֵן לֹא יַאֲמִינוּ לִי וגו', אָמַר לוֹ הָאֱלֹקִים הָא משֶׁה כְּבָר אַתְּ יוֹדֵעַ שֶׁאֵינָן מַאֲמִינִין אוֹתָךְ, מַאֲמִינִין בְּנֵי מַאֲמִינִין הֵם, אָמַרְתָּ לִי: וְהֵן לֹא יַאֲמִינוּ לִי וגו' (שמות ד, ו): הָבֵא נָא יָדְךָ בְּחֵיקֵךָ וגו', מִיָּד (שמות ד, ו): וַיּוֹצִאָהּ וְהִנֵּה יָדוֹ מְצֹרַעַת כַּשָּׁלֶג. וְעַל גַּסּוּת הָרוּחַ זֶה נַעֲמָן, שֶׁנֶּאֱמַר (מלכים ב ה, א): וְנַעֲמָן שַׂר צְבָא מֶלֶךְ אֲרָם הָיָה אִישׁ גָּדוֹל, מַהוּ גָּדוֹל, שֶׁהָיְתָה רוּחוֹ גַּסָּה מִפְּנֵי שֶׁהָיָה גִּבּוֹר חַיִל, וְעַל יְדֵי כָךְ נִצְטָרַע. וְעַל הַנִּכְנָס בִּתְחוּם שֶׁאֵינוֹ שֶׁלּוֹ, זֶה עֻזִּיָהוּ, שֶׁבִּקֵּשׁ לְהִכָּנֵס בִּתְחוּם הַכְּהֻנָּה, וּמַה כְּתִיב בּוֹ (דברי הימים ב כו, יט): וְהַצָּרַעַת זָרְחָה בְמִצְחוֹ. וְעַל לְשׁוֹן שֶׁקֶר, זוֹ מִרְיָם, שֶׁנֶּאֱמַר (במדבר יב, יט): וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמשֶׁה, וּמַה כְּתִיב אַחֲרָיו (במדבר יב, י): וַיִּפֶן אַהֲרֹן אֶל מִרְיָם וְהִנֵּה מְצֹרָעַת. וְעַל הַגְּנֵבוֹת וְעַל שְׁבוּעַת שֶׁקֶר, דִּכְתִיב (זכריה ה, ד): וּבָאָה אֶל בֵּית הַגַּנָּב וְאֶל בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וגו', אֵיזוֹ הִיא מַכָּה שֶׁהִיא מְכַלָּה אֶת הָעֵצִים וְאֶת הָאֲבָנִים, הֱוֵי אוֹמֵר זוֹ הַצָּרָעַת, שֶׁנֶּאֱמַר (ויקרא יד, מה): וְנָתַץ אֶת הַבַּיִת אֶת אֲבָנָיו וְאֶת עֵצָיו וגו'. וְעַל הַמְחַלֵּל שֵׁם שָׁמַיִם, זֶה גֵּיחֲזִי שֶׁרָץ אַחַר נַעֲמָן לִטֹּל מִמֶּנּוּ מָמוֹן, שֶׁנֶּאֱמַר (מלכים ב ה, כא): וַיִּרְדֹּף גֵּיחֲזִי אַחֲרֵי נַעֲמָן וגו'. אֱלִישָׁע קִדֵּשׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא רָצָה לִטֹּל מִנַּעֲמָן כְּלוּם, וְגֵיחֲזִי רָדַף אַחֲרָיו וְנִשְׁבַּע לוֹ לַשֶּׁקֶר שֶׁשָּׁלַח אֶצְלוֹ שֶׁיִּשְׁלַח לוֹ מָמוֹן, נִמְצָא זֶה מְחַלֵּל שֵׁם שָׁמַיִם מַה שֶּׁקִּדֵּשׁ אֱלִישָׁע, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְגֵיחֲזִי רָשָׁע אַתָּה אָמַרְתָּ (מלכים ב ה, כ): חַי ה׳ כִּי אִם רַצְתִּי אַחֲרָיו וְלָקַחְתִּי מֵאִתּוֹ מְאוּמָה, נִשְׁבַּעְתָּ בִּשְׁמִי כְּדֵי לְחַלְּלוֹ, חַיֶּיךָ מְאוּמָה אָמַרְתָּ וּמוּמוֹ אַתָּה נוֹטֵל, (מלכים ב ה, כז): וְצָרַעַת נַעֲמָן תִּדְבַּק בְּךָ. וְעַל עֲבוֹדָה זָרָה, אֵלּוּ יִשְׂרָאֵל כְּשֶׁעָשׂוּ אוֹתוֹ מַעֲשֶׂה נַעֲשׂוּ מְצֹרָעִים, שֶׁנֶּאֱמַר (שמות לב, כה): וַיַּרְא משֶׁה אֶת הָעָם כִּי פָרֻעַ הוּא, וְאוֹמֵר (ישעיה יז, יא): וּכְאֵב אָנוּשׁ, לְפִיכָךְ אָמַר אֱלֹקִים לְמשֶׁה הַפְרֵשׁ הַמְצֹרָעִים שֶׁבֵּינֵיכֶם מִמַּחֲנֵה יִשְׂרָאֵל, שֶׁהֵם עָשׂוּ אוֹתוֹ הַמַּעֲשֶׂה וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ.
From here, Rabbi Yehuda HaLevi bar Rabbi Shalom said: Leprosy comes due to eleven matters: For cursing the name of God, for illicit sexual relations, for bloodshed, for saying regarding another a [negative] matter that is not accurate, for arrogance, for entering in an area that does not belong to the one entering, for false speech, for thefts, for a false oath, for profanation of the name of Heaven, and for idol worship. Rabbi Yitzḥak says: For miserliness. Our Rabbis say: For one who scorns matters of Torah.
According to the opinion of the Rabbis, who said: For one who scorns matters of Torah, it is as it is stated: “Therefore, as a tongue of fire consumes straw [and a flame destroys chaff]…their blossom [ufirḥam] will rise as dust; [for they spurned the Torah of the Lord of hosts and scorned the word of the Holy One of Israel]” (Isaiah 5:24). This is leprosy, as it is stated: “If the leprosy shall erupt [paro’aḥ tifraḥ]” (Leviticus 13:12). What is “will rise as dust”? It is like that furnace soot that Moses cast heavenward: “It will become dust over the entire land of Egypt” (Exodus 9:9) – from it the Egyptians were stricken with “a rash erupting in blisters on man and on animal” (Exodus 9:10).
According to the opinion of Rabbi Yitzḥak, who said: For miserliness, when a person is miserly and does not lend their utensils, the Holy One of Blessing will afflict that person's house with leprosy; that person needs to take their utensils outside, and the people say: So-and-so, who would not lend their utensils and would say that they did not have utensils, they did have utensils. In that person's regard the verse states: “The produce of his house will be exiled” (Job 20:28).
According to the opinion of Rabbi Yehuda HaLevi, who said: For cursing the name of God, he derives it from Goliath, as it is stated: “For he blasphemed the armies of the living God” (I Samuel 17:36). What is written in his regard? “This day, the Lord will deliver you [yesagerkha] into my hand” (I Samuel 17:46). “Yesagerkha” is nothing other than leprosy, as it is stated: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:5).
For illicit sexual relations, from where is it derived? It is as it is stated: “The Lord will afflict with scabs [vesipaḥ] the heads of the daughters of Zion” (Isaiah 3:17). Rabbi Elazar ben Pedat said: Vesipaḥ is nothing other than leprosy, as it is stated: “A spot or a scab [sapaḥat]…” (Leviticus 13:2).
For bloodshed, from Cain, as it is stated: “God placed a mark [ot] on Cain” (Genesis 4:15). Rabbi Neḥemya said: This is leprosy. “Ot” is stated here, and “ot” (II Kings 20:8) is stated regarding Hezekiah. Just as ot stated regarding Hezekiah was a rash, so, too, here, it is a rash. If you do not derive it, derive it from Yoav, who shed blood. What is written in his regard? “May there not be eliminated from the house of Yoav a zav or a leper” (II Samuel 3:29).
For saying regarding another a [negative] matter that is not accurate, this is [from] Moses, as when God said to him that he should go to Israel, he said to Him: ‘My Master, but they will not believe me,’ as it is stated: “But they will not believe me…” (Exodus 4:1). God said to him: ‘Moses, do you already know that they will not believe you? They are believers, descendants of believers, yet you say to Me, “but they will not believe me…”?’ “Bring your hand to your bosom…” (Exodus 4:6). Immediately, “he withdrew it, and behold, his hand was leprous like snow (Exodus 4:6).
For arrogance, this is Naaman, as it is stated: “Naaman, commander of the army of the king of Aram, was a great man […and the man…was leprous]” (II Kings 5:1). What is “great”? It is that he had an arrogance of spirit because he was a great warrior. It is due to this that he was afflicted with leprosy.
For one who enters an area that is not his, this is Uziyahu, who sought to enter the area of the priesthood. What is written in his regard? “The leprosy radiated on his forehead” (II Chronicles 26:19).
For false speech, this is Miriam, as it is stated: “Miriam and Aaron spoke against Moses” (Numbers 12:1). What is written thereafter? “Aaron turned to Miriam, and behold, she was leprous” (Numbers 12:10).
For thefts and for a false oath, as it is written: “It will arrive at the house of the thief and at the house of one who takes an oath by My name falsely, […and it will eliminate it and its timber and its stones]” (Zechariah 5:4). What is a plague that destroys timber and stones? This is leprosy, as it is stated: “He shall demolish the house, its stones, and its timber…” (Leviticus 14:45).
For one who profanes the name of Heaven, this is Geḥazi, who pursued Naaman in order to take money from him, as it is stated: “Geḥazi pursued Naaman…” (II Kings 5:21). Elisha sanctified the name of the Holy One blessed be He, as he did not wish to take anything from Naaman, but Geḥazi pursued him and took a false oath to him [Naaman] that he [Elisha] had sent him [Geḥazi] to him [Naaman], so that he would send money to him [Elisha]. The result is this one profaned the name of Heaven, which Elisha had sanctified. The Holy One of Blessing said to Geḥazi: ‘Wicked one; you said: “As the Lord lives, I will run after him and take something [me’uma] from him” (II Kings 5:20). You took an oath in My name in order to profane it? You said me’uma; you will take his blemish [mum]’: “the leprosy of Naaman will cleave to you” (II Kings 5:27).
And for idol worship, this is Israel; when they performed that act they became lepers, as it is stated: “Moses saw the people, that it was wild [farua]” (Exodus 32:25). And it says: “And mortal pain” (Isaiah 17:11) – that is why God said to Moses: ‘Separate the lepers who are in your midst from the camp of Israel, as it is they who performed that act.’ “They shall send out from the camp every leper.”
~ How does this midrash explain tzara'at?
~ Why did Moshe get tzara'at? Why did Miriam?
~ Does this midrash help us understand why Moshe pleads for Miriam?
(Bamidbar 12:1) "And Miriam and Aaron spoke (vatedaber) against Moses": "dibbur" in all places connotes "harsh" speech, as in (Bereshit 42:30) "The man, the lord of the land, spoke ("dibber") roughly to us," (Bamidbar 21:5) "and the people spoke ("vayedaber") against God and against Moses." And "amirah" in all places connotes imploration as in (Bereshit 19:7) "And he said (vayomer): Do not, I pray you, my brothers, do ill," (Bamidbar 12:6) "And He said (vayomer): Hear, I pray you, My words." "And Miriam and Aharon spoke against Moses": We are hereby apprised that both spoke against him, but that Miriam spoke first. This was not her practice, but the occasion demanded it. Similarly (Jeremiah 36;6) "And you (Baruch) shall go and read from the scroll, on which you have written from my (Jeremiah's) mouth, the word of Ad-nai in the ears of the people" (Jeremiah 36:6) — not that it was Baruch's practice to speak before Jeremiah, but the occasion demanded it. "and Miriam and Aaron spoke against Moses": How did Miriam know that Moses had ceased from marital relations (with his wife Tzipporah)? Seeing that Tzipporah did not adorn herself as other (married) women did, she asked her for the cause and was told: "Your brother is not 'particular' about this thing" (intercourse, [being constantly "on call" for the word of God]). Thus Miriam learned of the matter. She apprised Aaron of it and they both spoke of it (as being a troublesome precedent for others.) Now does this not follow a fortiori: If Miriam, whose intent was not to berate her brother, but to praise him, and not to diminish propagation (in Israel), but to increase it, and who spoke thus privately — if she was punished like that, then one who intends to speak against one's fellow, in defamation and not in praise, and to diminish and not to increase, and in public — how much more so! Similarly, a fortiori from the instance of Uzziah (see II Chronicles 16-19) If King Uzziah, whose intent (in offering the incense) was not self-aggrandizement or personal honor but the glory of his Master, was thus punished, how much more so one who intends the opposite! (Bamidbar, Ibid.) "… Because of the Cushite woman": Scripture hereby apprises us that whoever beheld her attested to her beauty. And thus is it written (Bereshit 11:29) "… the father of Milkah and the father of Yiskah": Yiskah is Sarah: Why was she called "Yiskah"? For all gazed upon ("sochim") her beauty, as it is written (Ibid. 12:15) "And Pharaoh's officers saw her and praised her to Pharaoh." R. Eliezer the son of R. Yossi Haglili said: "Tzipporah" (Moses' wife) — Why was she called "Tzipporah"? "Tzfu ur'uh" ("Look and see") how beautiful this woman is! "the Cushite (Ethiopian) woman": Now was she an Ethiopian? Wasn't she a Midianite, viz. (Shemot 2:16) "And the priest of Midian had seven daughters, etc." What is the intent of "Cushite"? Just as a Cushite is exceptional in his skin, so Tzipporah was exceptional in her beauty — more so than all the women. Similarly, (Psalms 7:1) "A Shiggayon of David, which he sang to Ad-nai concerning Cush (Saul), a Benjaminite." Now was he a Cushite? (The intent is:) Just as a Cushite is exceptional in his skin, so Saul was exceptional in his appearance, as it is written of him (I Samuel 9:2) "… from his shoulder and upwards, taller than all of the people." Similarly, (Amos 9:7) "Are you not like Cushites to Me, O children of Israel?" Now were they Cushites? (The intent is:) Just as a Cushite is exceptional in his skin, so, is an Israelite exceptional in mitzvot. Similarly, (Jeremiah 32:7) "And Eved-melech the Cushite heard": Now was he a Cushite? Was he not Baruch? But, just as a Cushite is exceptional in his skin, so, was Baruch ben Neriah exceptional in his deeds, more so than any of the others in the king's palace. "For he had taken a Cushite woman": Why is this written? Is it not written (immediately before) "about the Cushite woman that he had taken"? — There are those who are beautiful in appearance, but not in deed; in deed, but not in appearance, that is "Like a golden ring in the snout of a pig is a beautiful woman lacking in sense" (Proverbs 11:22). But Tzipporah was beautiful in both — wherefore it is written "about the Cushite woman that he had taken, for he had taken a Cushite woman."
~ Why did Miriam speak about Moshe, according to the midrash?
~ Is Cushite, in our Torah text, a racial epithet, according to the midrash?
~ How does the midrash build up Tzipporah?
~ How does the midrash defend Miriam?
~ Is that defense a screed against the punishment?
וישמע משה את העם כו׳. ופירשו רבותינו על עסקי עריות. ונדקדק הלא מתחילה לא נאמר בפסוק שבכו על עסקי עריות, רק שאמרו זכרנו את הדגה כו׳. וגם "בעיני משה רע" אין לו שחר לכאורה. וגם "אשר נשבעתי לאבותיו" הוא מיותר. אך מתחילה נדקדק בפרשת מרים, "ותדבר מרים ואהרן במשה ויאמרו כו׳ הלא גם בנו דבר וישמע ה׳ והאיש משה עניו" כו׳, והנה מה שייכות קישור פסוק "והאיש משה" להפסוק הקודם "וישמע ה׳".
And Moshe heard the people weeping divided in their families, each one at the entrance to his tent. Now Ad-nai's anger flared up exceedingly, and in the eyes of Moshe [it was] ill (Exodus 11:10) - and the explanation of our sages: "they were weeping because the marriage with blood relatives was forbidden" (Rashi on Exodus 11:10, Shabbat 130a). And let us be precise - isn't it true that the verse says at the outset that they were crying because they "remembered the fish [that we used to eat in Egypt for free, the cucumbers, the watermelons, the green-leeks, the onions, and the garlic]"? (Exodus 11:5) And also "in the eyes of it was ill" - there is no basis for this. And also "that I promised to their ancestors" is superfluous. But before all that, let us dive deeper in the story of Miriam, "and Miriam and Aharon spoke regarding Moshe and said etc hasn't God also talked to us and God heard, and Moshe the man was humble etc". And what is the connection between the verse "and Moshe the man" to the previous verse "and God heard"?
ונראה לפרש הכל בחדא מחתא, דאיתא בגמרא אל ישאל אדם צרכיו בלשון ארמי שאין מלאכי השרת מכירין בלשון ארמי, והקשו התוס' תימה הלא אף מחשבה שבלב יודעין ע"ש, ונדחקו המפרשים בהתוס׳ דמנ"ל דאף מחשבה שבלב יודעים, ואפשר לומר דבאמת אין המלאכים יודעין מחשבה שבלב רק באופן זה, דהנה המלאכים הממונים על התפלה הם מעלין את תפלת ישראל לפני הקב"ה ועושים עטרה על ראשו, והם צריכין להבחין בין תפלה כשרה וצלולה ובין תפלה הנמצא בה מחשבת פסול חלילה, כי תפלה זו לא תעלה לריח ניחוח לה׳, ולכאורה לדברי האומר דאין יודעין מחשבה שבלב איך יודעין להבחין, אלא שזה נתן להם השי"ת שיריחו בהתפלות באיזה בחינה שנתפללה, והיינו האדם המשמר עצמו מכל דבר רע כל היום, מחניפות ושקרים וליצנות וכעס וגאות ושנאה ותחרות ומשאר דברים המפסידים העבודה, ולזה הוא עוסק בתורה וג"ח ובעסק המצוות, והיה כאשר יבא אותו האדם להתפלל, אזי כל הבחינות מאיזה מצוה שעשה נותנת בו ריח טוב בהתפלה ההיא, כמו שהתבלין נותנין ריח טוב בתבשיל, וחלילה להיפך נותנת ריח רע בתפלה, והמלאכים המקבלים התפלות הם מריחים באותה תפלה, ובחינת כל מצוה ומצוה יש לה ריח לעצמה, וכן כל חטא ועון יש לו ריח לעצמו, ועל ידי זה יודעים המלאכים להבחין בהתפלות. נמצא ע"י התפלות הם יודעים מחשבות האדם אם טוב ואם רע, אבל בלא זה אינם יודעים מחשבות האדם.
And it seems to me that all can explained with one moment, since in the Gemara we read "a person should not ask for their needs in the Aramaic language, since the angels do not understand Aramaic". And the Tosafot ask - don't the angels even know what is in a person's heart? See there. And all the commentators all pushed the Tosafot aside, asking from where do the Tosafot get that the angels know what is in a person's heart? It is possible to say that in truth the angels don't know what is in a person's heart. There is just this thing: behold, the angels that are appointed over prayer they raise the prayers of Israel to the Holy One of Blessing, and they make a crown to God's head, and they need to know the difference between a proper and clear prayer and a prayer in which there are thoughts that are unacceptable, God forbid, since this prayer does not go up as a pleasing odor to God. And on the outset, the words of the one who says that they do not know what is in a person's heart, how could they know what the prayer means? Rather, the Holy Blessed Name gave them this, that they sense the smell of what aspect the prayer was said, and a person who is careful the whole day to distance from all evil, from flattery, lies, frivolity, anger, arrogance, hatred, rivalry, and from all the things that prevent the service [to God], and this person studies Torah and does benevolent acts, and when such a person comes to pray, then all the aspects of any mitzvah that they engaged in give to the prayer the pleasant smell. It is just as spices give a good smell to what is cooked. And God forbid should the opposite happen, which gives a bad smell to the prayer, and the angels that collect the prayers they sense the smell of the prayer. Just as each and every mitzvah has it specific smell, so too every sin and transgression has a specific smell, and it is through this that the angels know how to distinguish between the prayers. And this is how they know if the thoughts of a person are good or bad, but without this they don't know what a person thinks.
~ How does the Noam Elimelech respond to the question of the Tosfot?
~ Why is it problematic, in your opinion, if the angels know what is in someone's heart?
~ What is the process of prayer, according to the Noam?
והנה השבתי על דברי אדם אחד, הלא מצינו אצל ישמעאל שאמרו המלאכים לפני הש"י זה שעתיד כו׳ ואתה מעלה לו הבאר, ונמצא שידעו אף המחשבה העתידה לבא ע"י בחירת האדם, ומכ"ש מחשבה שהיתה כבר שיהיו יודעים. והשבתי לו שגם זה לא ידעו אלא ע"י תפלת אברהם ע"ה שהתפלל לו ישמעאל יחיה לפניך, שבוודאי אברהם אבינו ע"ה שהשיג כל התורה, והיה נביא וידע שעתיד ישמעאל להרע לישראל, אלא שהתפלל על ישמעאל מחמת שבחר לישראל עול גלות ולא גיהנם, ובאותה תפלה שהתפלל על ישראל הכניס אותה מחשבה, אף שעתיד להרע לישראל מוטב שיסבלו עול גלות והתפלל שיחיה, ועי"ז ידעו המלאכים אותה המחשבה העתידה להיות כנ"ל.
And behold I was asked by a certain person: and don't we find with the story of Yishmael that the angels actually know, since we read that the angels protested God, saying that "this one in the future will kill Your children, and You are giving him a well?" (Bereshit Rabbah 53:14) - not only they know what a person thinks but even the actions of the future that come through the choices of people! And I answered that the angels don't know, they only knew this due to the prayer of Avraham, who prayed "if only Yishmael will live in front of You". And of course our father Avraham PBUH comprehended all of Torah, and was a prophet, and knew that in the future Yishmael was going to do evil to Yisrael, so he prayed for Yishmael, since he knew he would cause Yisrael to be under exile and not in Gehinom. And in that prayer Avraham inserted those thoughts, that even if in the future Yishmael would do evil to Yisrael, it was better that Yisrael suffer with exile and so he prayed that Yishmael should live, and through that the angels knew what was going to happen, as explained.
~ What are the future dynamics between the siblings, in this tangent?
~ What is a father to do?
~ Why do you think it is better to be under the yoke of exile? What alternative does the Noam see?
~ What do you think the value of exile is, for the Jewish people? For an individual?
ובזה יבוארו הפסוקים הנ"ל, דהנה מה שאמרו ישראל "זכרנו את הדגה" היה מחשבותיהם על עריות, דדגה הוא רמז דדגים הם פרים ורבים, והצדיק בשמעו איזה דיבור, יכול להשיגו לדעת שורש מחשבות האדם בדיבורו. וזהו "וישמע משה כו׳ בוכה למשפחותיו", פירוש שהבין המחשבה שבלבם באמרם זכרנו את הדגה, ומשה היה מתפלל על ישראל תמיד אף בעת ההיא ג"כ, ונמצא אותה המחשבה הבחינו המלאכים בתפלתו כנ"ל, שכל מחשבות האדם נכנסים בבחינת התפלה, והתחיל הקטרוג לקטרג ע"י אותה המחשבה שהבחינו בתפלת משה, וקטרגו על ישראל בעריות, לכן "ויחר אף ה׳" דאילולי הקטרוג לא היו נענשים על המחשבה, דמחשבה רעה אין הקב"ה מצרפה למעשה, ולפי דברינו הטעם הוא שאין המלאכים יודעים מהמחשבה ואין שום קטרוג עליה, אבל עתה ע"י משה הבחינו זאת, לכן התחילו לקטרג, "ויחר כו׳ ובעיני משה רע" מחמת שהבין שהוא גרם להם זאת, ומה עשה משה? התחיל בתפלתו "ויאמר משה" כו׳ עד "על האדמה אשר נשבעתי לאבותיו" ר"ל שכוונתו היה להזכיר להם זכות אבות ואף אם חטאו, ואמר משה "מאין לי בשר" כוונתו היתה לסבב הדבר לומר שלא היתה כוונתם על עריות כלל, כי אם על בשר ולא על עריות כדי להשקיט הקטרוג.
And with this all the verses mentioned before will be explained. Behold, what Yisrael said "we remember the fish" were their thoughts of sexual impropriety, since the word דגה dagah is a hint to fish, that hint and multiply. When the tzadik hears any speech, the tzadik is able to grasp and comprehend the root of a person's thoughts by their speech. And this is "Moshe heard etc were weeping divided in their families" - meaning, he understood the thought in their hearts as they were saying "we remember the fish". And since Moshe prayed for Yisrael all the time, and on that time also, and it turns out that the angels also understood his prayer, as explained above, and the Accuser began accusing through those thoughts that Moshe understood, and accused Yisrael because of the sexual improprieties. This is why "God's anger flared": if it weren't for the Accuser, they would not be punished regarding thoughts, since 'evil thoughts are not considered deeds by the Creator' (Kiddushin 39b). And according to what we said, the reason is that the angels do not understand thoughts, and there is no accuser regarding thoughts, but at that moment their understood due to Moshe, and therefore began accusing Yisrael, "and God's anger flared, etc, and it was bad in the eyes of Moshe" because he understood that he was the cause of it. And what did Moshe do? He began praying from "and Moshe said etc" until "the land that You swore to their fathers" - meaning, his intent was to remind the merit of the ancestors. And when Moshe said "from where will I get meat" his intention was to skirt completely the issue, saying that the problem was not sexual impropriety at all, but just meat, and so to silence the accuser.
~ What is Moshe's role, in this rereading of the text?
~ Does a leader need to find the solution for the problems he or she or they create?
והוסיף עוד בתפלתו "ואם ככה את עשה לי הרגני גא הרג", ד"ככה" בגימ׳טריא "", דעיקר התפעלות הצדיק הוא ע"י שם מ"ה. וזהו "ומהעתה ישראל מה ה׳ אלקיך שואל מעמך" כו׳, ר"ל שם מ"ה שואל מעמך, שתבא למדרגה זאת שתפעלו בשם מ"ה הצטרכותך. וזהו "אשרי העם שככה לו" פירוש שככה מלשון וחמת המלך שככה, והיינו אשרי העם שיכולין לשכך החימה ע"י שם מ"ה הוא "ככה". וזה שאמר משה רבינו ע"ה "ואם ככה את" כו׳, ר"ל שכיון שנתת לי מדרגת "ככה", אני מתפלל לפניך "הרגני נא הרג", דדוד המלך ע"ה אמר "ולבי חלל בקרבי" ודרשו חז"ל שהרג היצה"ר, ולכאורה הלא היצה"ר הוא מלאך ואיך אפשר שהרגו, אלא פירושו שהעבירו מאומנתו שהיה מסית אותו, וכן צדיק וצדיק הורג היצה"ר, היינו שמעבירו שלא להסיתו, ודרך היצה"ר כיון שאינו יכול לאדם להתגבר עליו באיזה דבר שמסיתו, אז הוא מתהפך לאומנות אחרת ונעשה מוכיח להצדיק תמיד, ומראה לו תמיד חסרונות ואיך שמעשיו אינו עולין כהוגן, וכוונתו בזה למען יבוש הצדיק ויירא מלהתפלל, וזה שהתפלל משה "הרגני נא הרג" היינו היצה"ר הנקרא הרג, שהרגתיו כבר, רק שנהפך עלי למוכיח ומראה בי חסרונות ורעות כדי שאבוש ואירא מלהתפלל לפניך, לכן הרגהו גם אתה בזה שלא יראני שאני מקלקל, ואהיה מתפלל לפניך בכל לב ונפש, וזהו "ואל אראה ברעתי" פירוש שלא אמצא בי חסרונות.
And Moshe also added in his prayer "and if
~ How does the Noam invite you to re-read Ashrei?
~ The word “mah” connotes humility in Kabbalah and Hasidic thought. How does the yetzer hara use that trait to prevent tzadikim from acting?
וזהו "ותדבר מרים" כו׳, פירוש דאיתא בגמרא עבירות שבין אדם לחבירו אין יוה"כ מכפר, ויש לומר הטעם מחמת כל זמן שלא ריצה לחבירו, יש קטרוג למעלה ואינו מניח לכפר עליו עד שירצה חבירו, שכל זמן שיש לחבירו תרעומות עליו, אז יש למעלה כנגדו קטרוג עליו, וכיון שנתרצה חבירו חלף הלך לו המקטרג. והנה כאן במרים לא היה יכול הקטרוג לקטרג, מחמת שלא הקשה בעיני משה דבורם מגודל ענותנותו, כי היה עניו מכל אדם, וזהו קישור הכתוב "וישמע ה׳" ר"ל השם לבדו, שלא היה שם קטרוג כי "והאיש משה עניו מאוד", אך שהש"י לא רצה לעזוב את עוונם חלילה לעוה"ב, ובעוה"ז א"א לענוש אותם בלא קטרוג, לכן "ויאמר ה׳ פתאום צאו שלשתכם", ר"ל פתאום כדי שיתבהל משה קצת וירד ממדרגתו ויהא שוה לאהרן ומרים במדרגתם, וזהו "שלשתכם" מלה מיותרת, אלא פירושו כנ"ל במדרגה אחת, ואז היה קשה קצת בעיני משה את דבורם בו, ולכן היתה יכולה להענש בעוה"ז ולא ימצא בה חטא ועון כלל לעוה"ב.
And this is "and Miriam spoke" etc (Numbers 12:1) - in the Gemara we read "transgressions between a person and their fellow: Yom Kipur does not atone" (Yoma 85b). And we can explain that the reason that all the while that a person is not wanted by their fellow there is an Accuser above, and one cannot atone for it until the fellow is appeased, since all the while the fellow has complaints against the person then there is an accuser against the person above. And when the person appeases their fellow then the accuser vanishes. And behold, since the accuser could not accuse Miriam, since in the eyes of Moshe, due to his great humility, those words were not heavy, God took umbrage. And this is the connection between "and God heard", meaning, God by Godself, as there was no accuser given that "the man Moshe was very humble" and yet God did not want to leave their sin for the world to come, God forbid, and in this world it is impossible to punish them without an accuser, and so "God said to them, suddenly, come out all the three of you" - that is, so Moshe could feel a little panicked, and he would descend from his level, and be on the same level as Miriam and Aharon, and this is "the three of you", a word that seems extra. But this is its explanation: all of you should be on the same level, and so on the eyes of Moshe those words were a little difficult to bear, and so God was able to punish them in this world, and so no sin was left over for them in the world to come.
~ If God can do anything, why can’t God forgive an insult made to another person?
~ What are the two levels of transgression regarding Miriam and Aharon?