Chapter 12

1Miriam and Aaron spoke to one another against Moses regarding how he had divorced the Cushite woman he had married, for he had married a Cushite woman.   אוַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַֽהֲרֹן֙ בְּמשֶׁ֔ה עַל־אֹד֛וֹת הָֽאִשָּׁ֥ה הַכֻּשִׁ֖ית אֲשֶׁ֣ר לָקָ֑ח כִּֽי־אִשָּׁ֥ה כֻשִׁ֖ית לָקָֽח:
וַתְּדַבֵּר - Spoke.. Wherever the term דִּבּוּר is used, it denotes harsh speech, and so it says: “The man who is the lord of the land spoke (דִּבֶּר) to us harshly”; 1 and wherever the term אֲמִירָה is used, it denotes gentle speech, and so it says: וַיֹּאמַר אַל נָא אַחַי תָּרֵעוּ “He said, ‘I beg you, my brothers, do not commit such a wrong,’” 2 and וַיֹּאמֶר שִׁמְעוּ נָא דְבָרָי “He said, ‘Please listen to My words’” 3 – as every instance of נָא expresses a request.   וַתְּדַבֵּר.  אֵין דִּבּוּר בְּכָל מָקוֹם אֶלָּא לָשׁוֹן קָשָׁה, וְכֵן הוּא אוֹמֵר "דִּבֶּר הָאִישׁ אֲדֹנֵי הָאָרֶץ אִתָּנוּ קָשׁוֹת" (בראשית מ"ב), וְאֵין אֲמִירָה בְּכָל מָקוֹם אֶלָּא לְשׁוֹן תַּחֲנוּנִים, וְכֵן הוּא אוֹמֵר "וַיֹּאמַר אַל נָא אַחַי תָּרֵעוּ" (בראשית י"ט), "וַיֹּאמֶר שִׁמְעוּ נָא דְבָרָי" (פסוק ו), כָּל נָא לְשׁוֹן בַּקָּשָׁה (ספרי):
וַתְּדַבֵּר מִרְיָם וְאַֽהֲרֹן - Miriam and Aaron spoke.. She began the talking, so Scripture mentions her first. And from where did Miriam know that Moses had separated from his wife? Rabbi Natan says: Miriam was at Zipporah’s side when Moses was told: “Eldad and Meidad are prophesying in the camp!” 4 When Zipporah heard this, she said, “Woe to the wives of these men if they are to be occupied with prophecy, for they will separate themselves from their wives just as my husband has separated from me.” From this, Miriam knew, and she told it to Aaron. Now, if Miriam, whose intention was not to denigrate Moses, was punished so severely, all the more is punishment due to one who speaks ill about his fellow.   וַתְּדַבֵּר מִרְיָם וְאַֽהֲרֹן.  הִיא פָתְחָה בְדִּבּוּר תְּחִלָּה, לְפִיכָךְ הִקְדִּימָהּ הַכָּתוּב, וּמִנַּיִן הָיְתָה יוֹדַעַת מִרְיָם שֶׁפֵּרֵשׁ מֹשֶׁה מִן הָאִשָּׁה? רַבִּי נָתָן אוֹמֵר מִרְיָם הָיְתָה בְצַד צִפּוֹרָה בְּשָׁעָה שֶׁנֶּאֱמַר לְמֹשֶׁה אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה, כֵּיוָן שֶׁשָּׁמְעָה צִפּוֹרָה, אָמְרָה אוֹי לְנְשׁוֹתֵיהֶן שֶׁל אֵלּוּ אִם הֵם נִזְקָקִים לִנְבוּאָה, שֶׁיִּהְיוּ פוֹרְשִׁין מִנְּשׁוֹתֵיהֶן כְּדֶרֶךְ שֶׁפֵּרֵשׁ בַּעְלִי מִמֶּנִּי, וּמִשָּׁם יָדְעָה מִרְיָם וְהִגִּידָה לְאַהֲרֹן; וּמַה מִּרְיָם שֶׁלֹּא נִתְכַּוְּנָה לִגְנוּתוֹ כָּךְ נֶעֶנְשָׁה, קַל וָחֹמֶר לִמְסַפֵּר בִּגְנוּתוֹ שֶׁל חֲבֵרוֹ (ספרי):
הָֽאִשָּׁה הַכֻּשִׁית - The Cushite woman.. This tells us that all could acknowledge her beauty in the same way as all can acknowledge that a Cushite is black.   הָֽאִשָּׁה הַכֻּשִׁית.  מַגִּיד שֶׁהַכֹּל מוֹדִים בְּיָפְיָהּ כְּשֵׁם שֶׁהַכֹּל מוֹדִים בְּשַׁחֲרוּתוֹ שֶׁל כּוּשִׁי (שם):
כושית. - has the same numerical value (736) as יְפַת מַרְאֶה (“of beautiful appearance”).   כֻּשִׁית.  בְּגִימַטְרִיָּא יְפַת מַרְאֶה:
עַל־אֹדוֹת הָֽאִשָּׁה - Regarding the [Cushite] woman. - i.e., regarding the fact that she had now been divorced.   עַל־אֹדוֹת הָֽאִשָּׁה.  עַל אוֹדוֹת גֵּרוּשֶׁיהָ:
כִּֽי־אִשָּׁה כֻשִׁית לָקָח - For he had married a Cushite woman.. Why does Scripture state this? Only because there may be a woman who possesses pleasing physical beauty but not pleasing conduct, or one of pleasing conduct but without physical beauty – but this woman was pleasing in every respect.   כִּֽי־אִשָּׁה כֻשִׁית לָקָח.  מַה תַּלְמוּד לוֹמָר? אֶלָּא יֵשׁ לְךְ אִשָּׁה נָאָה בְּיָפְיָהּ וְאֵין נָאָה בְמַעֲשֶׂיהָ, בְּמַעֲשֶׂיהָ וְלֹא בְיָפְיָהּ, אֲבָל זֹאת נָאָה בַכֹּל:
הָֽאִשָּׁה הַכֻּשִׁית - (lit.) The Cushite woman.. She was called Cushite as a euphemism on account of her beauty, like a man calls his handsome son a Cushite so that no evil eye have an effect on him.   הָֽאִשָּׁה הַכֻּשִׁית.  עַל שֵׁם נוֹיָהּ נִקְרֵאת כּוּשִׁית, כְּאָדָם הַקּוֹרֵא אֶת בְּנוֹ נָאֶה כּוּשִׁי, כְּדֵי שֶׁלֹּא תִּשְׁלֹט בּוֹ עַיִן רָעָה:
כִּֽי־אִשָּׁה כֻשִׁית לָקָח - For he had married a Cushite woman. - and had now divorced her.   כִּֽי־אִשָּׁה כֻשִׁית לָקָח.  וְעַתָּה גֵּרְשָׁהּ:
2They said, “Has God spoken only to Moses? Has He not spoken to us, too?” And God heard this.   בוַיֹּֽאמְר֗וּ הֲרַ֤ק אַךְ־בְּמשֶׁה֙ דִּבֶּ֣ר יְהֹוָ֔ה הֲלֹ֖א גַּם־בָּ֣נוּ דִבֵּ֑ר וַיִּשְׁמַ֖ע יְהֹוָֽה:
הֲרַק אַךְ־ - (lit.) Was it only. - with him alone that God has spoken?   הֲרַק אַךְ־.  עִמּוֹ לְבַדּוֹ דִּבֶּר ה':
הֲלֹא גַּם־בָּנוּ - Has He not spoken with us too?. - and yet we did not abstain from marital relations.   הֲלֹא גַּם־בָּנוּ.  וְלֹא פֵרַשְׁנוּ מִדֶּרֶךְ אֶרֶץ (ספרי):
3Now, this man Moses was exceedingly humble, more so than any person on earth.   גוְהָאִ֥ישׁ משֶׁ֖ה עָנָ֣יו (כתיב ענו) מְאֹ֑ד מִכֹּל֙ הָאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה:
ענו. - means: humble and forbearing.   ענו.  שָׁפָל וְסַבְלָן:
4God suddenly said to Moses, Aaron, and Miriam, “Come out, all three of you, to the Tent of Meeting!” And all three went out.   דוַיֹּ֨אמֶר יְהֹוָ֜ה פִּתְאֹ֗ם אֶל־משֶׁ֤ה וְאֶל־אַֽהֲרֹן֙ וְאֶל־מִרְיָ֔ם צְא֥וּ שְׁלָשְׁתְּכֶ֖ם אֶל־אֹ֣הֶל מוֹעֵ֑ד וַיֵּֽצְא֖וּ שְׁלָשְׁתָּֽם:
פִּתְאֹם - Suddenly.. He appeared to them suddenly when Aaron and Miriam were ritually defiled due to carnal relations, and they had to hastily purify themselves, crying out, “Water! Water!” This was to demonstrate to them that Moses had acted well in separating from his wife, since the Divine Presence appeared to him regularly and there was no fixed time for God to speak with him.   פִּתְאֹם.  נִגְלָה עֲלֵיהֶם פִּתְאֹם וְהֵם טְמֵאִין בְּדֶרֶךְ אֶרֶץ, וְהָיוּ צוֹעֲקִים "מַיִם מַיִם" לְהוֹדִיעָם שֶׁיָּפֶה עָשָׂה מֹשֶׁה שֶׁפֵּרֵשׁ מִן הָאִשָּׁה, מֵאַחַר שֶׁנִּגְלֵית עָלָיו שְׁכִינָה תָּדִיר וְאֵין עֵת קְבוּעָה לַדִּבּוּר (עי' ילקוט):
צְאוּ שְׁלָשְׁתְּכֶם - Come out, all three of you.. This tells us that the three of them were called simultaneously in a single utterance, which is impossible for the human mouth to say and for the human ear to hear.   צְאוּ שְׁלָשְׁתְּכֶם.  מַגִּיד שֶׁשְּׁלָשְׁתָּן נִקְרְאוּ בְדִבּוּר אֶחָד מַה שֶּׁאִי אֶפְשָׁר לַפֶּה לוֹמַר וְלָאֹזֶן לִשְׁמֹעַ (ספרי):
5God descended in a pillar of cloud and it stood at the entrance to the Tent of Meeting. He called Aaron and Miriam, and they both went out.   הוַיֵּ֤רֶד יְהֹוָה֙ בְּעַמּ֣וּד עָנָ֔ן וַיַּֽעֲמֹ֖ד פֶּ֣תַח הָאֹ֑הֶל וַיִּקְרָא֙ אַֽהֲרֹ֣ן וּמִרְיָ֔ם וַיֵּֽצְא֖וּ שְׁנֵיהֶֽם:
בְּעַמּוּד עָנָן - In a pillar of cloud.. He came out alone, unlike the manner of human beings: When a human king goes out to war, he goes with a large entourage, and when he goes out for peace, he goes with a small entourage; but the manner of the Holy One, blessed be He, is that He goes out to war alone, as it says: “God is the Master of war,” 5 and He goes out for peace with an entourage, as it says: “The chariot of God is myriads and thousands of angels.” 6   בְּעַמּוּד עָנָן.  יָצָא יְחִידִי שֶׁלֹּא כְמִדַּת בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם כְּשֶׁיּוֹצֵא לַמִּלְחָמָה יוֹצֵא בְּאֻכְלוּסִים וּכְשֶׁיּוֹצֵא לְשָׁלוֹם יוֹצֵא בְמוּעָטִין, וּמִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹצֵא לַמִּלְחָמָה יְחִידִי, שֶׁנֶּאֱמַר "אִישׁ מִלְחָמָה" (שמות ט"ו), וְיוֹצֵא לְשָׁלוֹם בְּאֻכְלוּסִין, שֶׁנֶּאֱמַר (תהילים ס"ח) "רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן" (ספרי):
וַיִּקְרָא אַֽהֲרֹן וּמִרְיָם - He called Aaron and Miriam. - so that they move outside the Courtyard and proceed toward the place of communication.   וַיִּקְרָא אַֽהֲרֹן וּמִרְיָם.  שֶׁיִּהְיוּ נִמְשָׁכִין וְיוֹצְאִין מִן הֶחָצֵר לִקְרַאת הַדִּבּוּר:
וַיֵּֽצְאוּ שְׁנֵיהֶֽם - And they both went out.. And why did He draw them away from Moses? Because the rule is that one mentions only part of a person’s praises in his presence, but all of them only in his absence. And so we find regarding Noah: In his absence it says: “Noah was a righteous man, faultless,” 7 but in his presence it says: “for it is you that I have seen to be righteous before Me,” 8 and it does not say “faultless.” Another explanation: In order that Moses not hear Aaron being rebuked.   וַיֵּֽצְאוּ שְׁנֵיהֶֽם.  וּמִפְּנֵי מָה מְשָׁכָן וְהִפְרִישָן מִמֹּשֶׁה? לְפִי שֶׁאוֹמְרִים מִקְצָת שִׁבְחוֹ שֶׁל אָדָם בְּפָנָיו וְכֻלּוֹ שֶׁלֹּא בְּפָנָיו, וְכֵן מָצִינוּ בְּנֹחַ, שֶׁלֹא בְּפָנָיו נֶאֱמַר "אִישׁ צַדִּיק תָּמִים" (בראשית ו'), וּבְפָנָיו נֶאֱמַר "כִּי אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי" (שם ז'); דָּבָר אַחֵר, שֶׁלֹּא יִשְׁמַע בִּנְזִיפָתוֹ שֶׁל אַהֲרֹן (ספרי):
6He said, “Please listen to My words. If there be a prophet among you, I, God, will make Myself known to him in a vision; I will speak to him in a dream.   ווַיֹּ֖אמֶר שִׁמְעוּ־נָ֣א דְבָרָ֑י אִם־יִֽהְיֶה֙ נְבִ֣יאֲכֶ֔ם יְהֹוָ֗ה בַּמַּרְאָה֙ אֵלָ֣יו אֶתְוַדָּ֔ע בַּֽחֲל֖וֹם אֲדַבֶּר־בּֽוֹ:
שִׁמְעוּ־נָא דְבָרָי - Please listen to My words.. נָא here is nothing other than an expression of request.   שִׁמְעוּ־נָא דְבָרָי.  אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה (שם):
אִם־יִֽהְיֶה נְבִיאֲכֶם - (lit.) If he will be your prophet. - means: If you will have prophets.   אִם־יִֽהְיֶה נְבִיאֲכֶם.  אִם יִהְיוּ לָכֶם נְבִיאִים:
ה' בַּמַּרְאָה אֵלָיו אֶתְוַדָּע - I, God, will make Myself known to him in a vision. - i.e., the Divine Presence of My Name is not revealed to him with a clear direct revelation, but in a dream or vision.   ה' בַּמַּרְאָה אֵלָיו אֶתְוַדָּע.  שְׁכִינַת שְׁמִי אֵין נִגְלֵית עָלָיו בְּאַסְפַּקְלַרְיָא הַמְּאִירָה אֶלָּא בַּחֲלוֹם וְחִזָּיוֹן:
7This is not so with My servant Moses; he is faithful throughout My household.   זלֹא־כֵ֖ן עַבְדִּ֣י משֶׁ֑ה בְּכָל־בֵּיתִ֖י נֶֽאֱמָ֥ן הֽוּא:
8With him I speak mouth to mouth; unambiguously, without riddles, so he can behold the image of God. So why were you not afraid to speak against My servant, against Moses?”   חפֶּ֣ה אֶל־פֶּ֞ה אֲדַבֶּר־בּ֗וֹ וּמַרְאֶה֙ וְלֹ֣א בְחִידֹ֔ת וּתְמֻנַ֥ת יְהֹוָ֖ה יַבִּ֑יט וּמַדּ֨וּעַ֙ לֹ֣א יְרֵאתֶ֔ם לְדַבֵּ֖ר בְּעַבְדִּ֥י בְמשֶֽׁה:
פֶּה אֶל־פֶּה - Mouth to mouth.. I told him explicitly to separate from his wife. And where did I say this to him? At Sinai, when I said to him, “Go say to them, ‘Return to your tents,’ but as for you, remain here with Me.” 9   פֶּה אֶל־פֶּה.  אָמַרְתִּי לוֹ לִפְרֹשׁ מִן הָאִשָּׁה (שם), וְהֵיכָן אָמַרְתִּי לוֹ? בְּסִינַי — "לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאָהֳלֵיכֶם וְאַתָּה פֹּה עֲמֹד עִמָּדִי" (דברים ה'):
וּמַרְאֶה וְלֹא בחדת - Unambiguously, without riddles. - וּמַרְאֶה (lit.) “appearance” refers to clarity of communication, i.e., I express My word to him in the clearest form possible and do not obscure it in riddles, as for example was said to Ezekiel: “Propound a riddle….” 10 Or maybe it refers to the appearance of the Divine Presence? Scripture therefore states elsewhere: “You will not be able to behold My face.” 11   וּמַרְאֶה וְלֹא בחדת.  מַרְאֶה זֶה מַרְאֵה דִבּוּר, שֶׁאֲנִי מְפָרֵשׁ לוֹ דִּבּוּרִי בְּמַרְאִית פָּנִים שֶׁבּוֹ, וְאֵינִי סוֹתְמוֹ לוֹ בְחִידוֹת, כָּעִנְיָן שֶׁנֶּאֱמַר לִיחֶזְקֵאל (יחזקאל י"ז), "חוּד חִידָה" וְגוֹ'; יָכוֹל מַרְאֵה שְׁכִינָה? תַּלְמוּד לוֹמָר (שמות ל"ג), "לֹא תוּכַל לִרְאֹת אֶת פָּנָי" (ספרי):
וּתְמֻנַת ה' יַבִּיט - So he can behold the image of God.. This refers to seeing the “back,” as it says: “you will see My back.” 12   וּתְמֻנַת ה' יַבִּיט.  זֶה מַרְאֵה אֲחוֹרַיִם, כָּעִנְיָן שֶׁנֶּאֱמַר (שמות ל"ג), "וְרָאִיתָ אֶת אֲחֹרָי" (ספרי):
בְּעַבְדִּי בְמשֶֽׁה - Against My servant, against Moses.. It does not say: בְּעַבְדִּי מֹשֶׁה “against My servant, Moses,” but rather: בְּעַבְדִּי בְמֹשֶׁה “against My servant, against Moses.” This signifies: “against My servant” even if he were not as exalted as Moses, and “against Moses” even if he were not My servant – in either case you ought to have had fear of him, and all the more so when he is My servant, and the servant of a king is like a king! You should have reasoned that the King does not love him without cause. And should you assume that I love him because I am unaware of his deeds, such an assumption is worse than the first!   בְּעַבְדִּי בְמשֶֽׁה.  אֵינוֹ אוֹמֵר בְּעַבְדִּי מֹשֶׁה, אֶלָּא בְּעַבְדִּי בְמֹשֶׁה — בְּעַבְדִּי אַף עַל פִּי שֶׁאֵינוֹ מֹשֶׁה, בְּמֹשֶׁה אֲפִלּוּ אֵינוֹ עַבְדִּי כְּדַאי הֱיִיתֶם לִירוֹא מִפָּנָיו, וְכָל שֶׁכֵּן שֶׁהוּא עַבְדִּי, וְעֶבֶד מֶלֶךְ מֶלֶךְ, וְהָיָה לָכֶם לוֹמַר אֵין הַמֶּלֶךְ אוֹהֲבוֹ חִנָּם, וְאִם תֹּאמְרוּ אֵינִי מַכִּיר בְּמַעֲשָׂיו — זוֹ קָשָׁה מִן הָרִאשׁוֹנָה (שם):
9God displayed anger toward them, and He left.   טוַיִּֽחַר־אַ֧ף יְהֹוָ֛ה בָּ֖ם וַיֵּלַֽךְ:
וַיִּֽחַר־אַף ה' בָּם וַיֵּלַֽךְ - God displayed anger toward them and He left.. Once he had informed them of their failing, he decreed excommunication upon them. We may derive a fortiori regarding humans, that one should not display anger toward his fellow until he has informed him how he has done wrong.   וַיִּֽחַר־אַף ה' בָּם וַיֵּלַֽךְ.  מֵאַחַר שֶׁהוֹדִיעָם סִרְחוֹנָם גָּזַר עֲלֵיהֶם נִדּוּי, קַל וָחֹמֶר לְבָשָׂר וָדָם, שֶׁלֹּא יִכְעֹס עַל חֲבֵרוֹ עַד שֶׁיּוֹדִיעֶנּוּ סִרְחוֹנוֹ (ספרי):
10The cloud departed from above the Tent, and behold, Miriam was afflicted with tzara’at, white as snow. Aaron turned to Miriam and behold, she was afflicted with tzara’at.   יוְהֶֽעָנָ֗ן סָ֚ר מֵעַ֣ל הָאֹ֔הֶל וְהִנֵּ֥ה מִרְיָ֖ם מְצֹרַ֣עַת כַּשָּׁ֑לֶג וַיִּ֧פֶן אַֽהֲרֹ֛ן אֶל־מִרְיָ֖ם וְהִנֵּ֥ה מְצֹרָֽעַת:
וְהֶֽעָנָן סָר - The cloud departed. - and after that – “and behold, Miriam was afflicted with tzara’at, white as snow.” This can be compared to a king who said to a teacher: “Discipline my son, but do not discipline him until I have left you, because I have pity on him.”   וְהֶֽעָנָן סָר.  וְאֲחַר כַּךְ והנה מרים מצרעת כשלג, מָשָׁל לְמֶלֶךְ שֶׁאָמַר לְפֵדָגוֹג, רְדֵה אֶת בְּנִי, אֲבָל לֹא תִרְדֶּנּוּ עַד שֶׁאֵלֵךְ מֵאֶצְלְךָ, שֶׁרַחֲמַי עָלָיו (שם):
11Aaron said to Moses, “Please, my master, do not hold us accountable for our sin, for we acted foolishly and sinned.   יאוַיֹּ֥אמֶר אַֽהֲרֹ֖ן אֶל־משֶׁ֑ה בִּ֣י אֲדֹנִ֔י אַל־נָ֨א תָשֵׁ֤ת עָלֵ֨ינוּ֙ חַטָּ֔את אֲשֶׁ֥ר נוֹאַ֖לְנוּ וַֽאֲשֶׁ֥ר חָטָֽאנוּ:
נוֹאַלְנוּ. - Its meaning is as Onkelos translates it: דְּאִטְּפַשְׁנָא “that we became foolish,” related to אֱוִיל “fool.”   נוֹאַלְנוּ.  כְּתַרְגּוּמוֹ, לְשׁוֹן אֱוִיל:
12Let her not remain like a dead person, for since she also came out of our mother’s womb, it is as if half of our flesh is consumed!”   יבאַל־נָ֥א תְהִ֖י כַּמֵּ֑ת אֲשֶׁ֤ר בְּצֵאתוֹ֙ מֵרֶ֣חֶם אִמּ֔וֹ וַיֵּֽאָכֵ֖ל חֲצִ֥י בְשָׂרֽוֹ:
אַל־נָא תְהִי - Let her not remain. - i.e., this sister of ours.   אַל־נָא תְהִי.  אֲחוֹתֵנוּ זוֹ:
כַּמֵּת - Like a dead person. - for a metzora is considered like a dead person; just as when a dead person is brought into a building it ritually defiles all who are inside, so too, when a metzora enters a building, he ritually defiles all who are inside.   כַּמֵּת.  שֶׁהַמְּצֹרָע חָשׁוּב כַּמֵּת, מַה מֵּת מְטַמֵּא בְּבִיאָה אַף מְצֹרָע מְטַמֵּא בְּבִיאָה (שם):
אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ - For since she also came out of (lit.) his mother’s womb.. It should have said אִמֵּנוּ “our mother,” but Scripture used a euphemism. Similarly, instead of חֲצִי בְשָׂרוֹ “half of (lit.) his flesh,” it should have said חֲצִי בְשָׂרֵנוּ “half of our flesh,” but Scripture used a euphemism. The meaning is: Since she came out of our mother’s womb, in her state of tzara’at she is to us as if half of our flesh was consumed. It is a similar idea to that which it says: “for he is our brother, our own flesh.” 13 And this intent appears correct even according to the literal meaning: It is not proper for a brother to let his sister remain like a dead person.   אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ.  אִמֵּנוּ הָיָה לוֹ לוֹמַר, אֶלָּא שֶׁכִּנָּה הַכָּתוּב, וְכֵן חֲצִי בְשָׂרוֹ, חֲצִי בְשָׂרֵנוּ הָיָה לוֹ לוֹמַר, אֶלָּא שֶׁכִּנָּה הַכָּתוּב, מֵאַחַר שֶׁיָּצְתָה מֵרֶחֶם אִמֵּנוּ, הִיא לָנוּ כְּאִלּוּ נֶאֱכַל חֲצִי בְשָׂרֵנוּ, כָּעִנְיָן שֶׁנֶּאֱמַר "כִּי אָחִינוּ בְשָׂרֵנוּ הוּא" (בראשית ל"ז), וּלְפִי מַשְׁמָעוֹ, אַף הוּא נִרְאֶה כֵן, אֵין רָאוּי לְאָח לְהַנִּיחַ אֶת אֲחוֹתוֹ לִהְיוֹת כַּמֵּת:
אֲשֶׁר בְּצֵאתוֹ. - meaning: since one came out of the same mother’s womb as did the other – who has the ability to help him but does not do so – it is as if half his own flesh was destroyed, for his sibling is his own flesh. Another explanation: “Do not let our sister remain like a dead person” – for if you do not heal her through prayer, who will quarantine her and who will declare her purified? I cannot possibly examine her, for I am a relative, and a relative may not examine tzara’at lesions, and there is no other priest in the world who is not a relative. This, then, is the meaning of: אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ “for since she also came out of her brother’s mother’s womb,” she is his relative and a relative of his sons.   אֲשֶׁר בְּצֵאתוֹ.  מֵאַחַר שֶׁיָּצָא זֶה מֵרֶחֶם אִמּוֹ שֶׁל זֶה, שֶׁיֵּשׁ כֹּחַ בְּיָדוֹ לַעֲזֹר וְאֵינוֹ עוֹזְרוֹ — הֲרֵי נֶאֱכָל חצי בשרו, שֶׁאָחִיו בְּשָׂרוֹ הוּא; דָּבָר אַחֵר, אל נא תהי כמת — אִם אֵינְךָ רוֹפְאָהּ בִּתְפִלָּה, מִי מַסְגִּירָהּ, מִי מְטַהֲרָהּ? אֲנִי אִי אֶפְשָׁר לִרְאוֹתָהּ, שֶׁאֲנִי קָרוֹב וְאֵין קָרוֹב רוֹאֶה אֶת הַנְּגָעִים, וְכֹהֵן אַחֵר אֵין בָּעוֹלָם, וְזֶהוּ אשר בצאתו מרחם אמו:
13Moses cried out to God, saying, “Please, God, please heal her!”   יגוַיִּצְעַ֣ק משֶׁ֔ה אֶל־יְהֹוָ֖ה לֵאמֹ֑ר אֵ֕ל נָ֛א רְפָ֥א נָ֖א לָֽהּ:
אֵל נָא רְפָא נָא לָֽהּ - Please, God, please heal her!. Scripture is teaching you here correct behavior, namely, that one who asks something from his fellow must first say two or three words of supplication and then make his requests.   אֵל נָא רְפָא נָא לָֽהּ.  בָּא הַכָּתוּב לְלַמֶּדְךָ דֶּרֶךְ אֶרֶץ, שֶׁהַשּׁוֹאֵל דָּבָר מֵחֲבֵרוֹ צָרִיךְ לוֹמַר שְׁנַיִם אוֹ שְׁלֹשָׁה דִבְרֵי תַחֲנוּנִים וְאֲחַר כַּךְ יְבַקֵּשׁ שְׁאֵלוֹתָיו (ספרי):
לֵאמֹר - Saying.. Why does Scripture state this? It means “to say,” i.e., Moses said to Him: “Answer me if You are going to heal her or not” – until He answered him: “If her father were to spit….” Rabbi Elazar ben Azaryah said: In four places Moses asked of the Holy One, blessed be He, to answer him whether He would fulfill his request or not. Similarly we find: “Moses spoke before God, saying (לֵאמֹר)….” 14 Why does Scripture state לֵאמֹר? It means: “Answer me if You are going to redeem them or not” – until He answered him: “Now you will see….” 15 Similarly: “Moses spoke to God, saying (לֵאמֹר), ‘Let God, the God of the spirits of all flesh, appoint….’” 16 He answered him: “Take Joshua….” 17 Similarly: “I entreated God at that time, saying (לֵאמֹר)….” 18 He answered him: “This suffices for you.” 19   לֵאמֹר.  מַה תַּלְמוּד לוֹמָר ? אָמַר לוֹ הֲשִׁיבֵנִי אִם אַתָּה מְרַפֵּא אוֹתָהּ אִם לָאו עַד שֶׁהֱשִׁיבוֹ וְאָבִיהָ יָרֹק יָרַק וְגוֹ'; רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר בְּאַרְבָּעָה מְקוֹמוֹת בִּקֵּשׁ מֹשֶׁה מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לַהֲשִׁיבוֹ אִם יַעֲשֶׂה שְׁאֵלוֹתָיו אִם לָאו: כַּיּוֹצֵא בוֹ, "וַיְדַבֵּר מֹשֶׁה לִפְנֵי ה' לֵאמֹר" וְגוֹ' (שמות ו'), מַה תַּלְמוּד לוֹמָר "לֵאמֹר"? הֲשִׁיבֵנִי אִם גּוֹאֲלָם אַתָּה אִם לָאו עַד שֶׁהֱשִׁיבוֹ "עַתָּה תִרְאֶה" וְגוֹ', כַּיּוֹצֵא בוֹ, "וַיְדַבֵּר מֹשֶׁה לִפְנֵי ה' לֵאמֹר יִפְקֹד ה' אֱלֹהֵי הָרוּחֹת לְכָל בָּשָׂר" (במדבר כ"ז), הֱשִׁיבוֹ "קַח לְךָ", כַּיּוֹצֵא בוֹ "וָאֶתְחַנַּן אֶל ה' בָּעֵת הַהִוא לֵאמֹר" (דברים ג'), הֱשִׁיבוֹ "רַב לָךְ" (ספרי):
רְפָא נָא לָֽהּ - Please heal her!. Why did Moses not pray at length? In order that the Israelites not say: “His sister is in trouble, and he spends so much time in prayer!” Another explanation: in order that the Israelites not say: “For his sister he prays at length, but for us he does not!”   רְפָא נָא לָֽהּ.  מִפְּנֵי מָה לֹא הֶאֱרִיךְ מֹשֶׁה בִּתְפִלָּה? שֶׁלֹּא יִהְיוּ יִשְׂרָאֵל אוֹמְרִים, אֲחוֹתוֹ עוֹמֶדֶת בְּצָרָה וְהוּא עוֹמֵד וּמַרְבֶּה בִתְפִלָּה (ספרי) (דָּבָר אַחֵר, שֶׁלֹּא יֹאמְרוּ יִשְׂרָאֵל, בִּשְׁבִיל אֲחוֹתוֹ הוּא מַאֲרִיךְ בִּתְפִלָּה אֲבָל בִּשְׁבִילֵנוּ אֵינוֹ מַאֲרִיךְ בִּתְפִלָּה):
14God replied to Moses, “If her father were to spit in her face, would she not be humiliated for seven days? She should be confined for seven days outside the camp, and afterwards she may be readmitted to the camp.”   ידוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה וְאָבִ֨יהָ֙ יָרֹ֤ק יָרַק֙ בְּפָנֶ֔יהָ הֲלֹ֥א תִכָּלֵ֖ם שִׁבְעַ֣ת יָמִ֑ים תִּסָּגֵ֞ר שִׁבְעַ֤ת יָמִים֙ מִח֣וּץ לַמַּֽחֲנֶ֔ה וְאַחַ֖ר תֵּֽאָסֵֽף:
וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ - If her father were to spit in her face. - i.e., if her father were to display irritation toward her, “would she not be humiliated for seven days?” All the more when the Divine Presence is upset with her, she should be humiliated for 14 days! Nonetheless, something derived a fortiori need only be as stringent as the case it is derived from. Therefore, even after My indignation, she need be confined only for seven days.   וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ.  וְאִם אָבִיהָ הֶרְאָה לָהּ פָּנִים זוֹעֲפוֹת, הלא תכלם שבעת ימים? קַל וָחֹמֶר לִשְׁכִינָה י"ד יוֹם, אֶלָּא דַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן, לְפִיכָךְ אַף בִּנְזִיפָתִי תסגר שבעת ימים (שם; בבא קמא כ"ה):
וְאַחַר תֵּֽאָסֵֽף - And afterwards she may be recalled.. I say that all forms of אסף stated in connection with those afflicted with tzara’at are used because they are sent out of the camp, and when they are cured they are readmitted into the camp. Therefore, the term אסף is used, in the sense of bringing in.   וְאַחַר תֵּֽאָסֵֽף.  אוֹמֵר אֲנִי, כָּל הָאֲסִיפוֹת הָאֲמוּרוֹת בִּמְצֹרָעִים עַל שֵׁם שֶׁהוּא מְשֻׁלָּח מִחוּץ לַמַּחֲנֶה, וּכְשֶׁהוּא נִרְפָּא נֶאֱסָף אֶל הַמַּחֲנֶה, לְכָךְ כָּתוּב בּוֹ אֲסִיפָה, לְשׁוֹן הַכְנָסָה:
15So Miriam was confined outside the camp for seven days. The people did not travel until Miriam had been readmitted to the camp.   טווַתִּסָּגֵ֥ר מִרְיָ֛ם מִח֥וּץ לַמַּֽחֲנֶ֖ה שִׁבְעַ֣ת יָמִ֑ים וְהָעָם֙ לֹ֣א נָסַ֔ע עַד־הֵֽאָסֵ֖ף מִרְיָֽם:
וְהָעָם לֹא נָסַע - The people did not travel.. The Omnipresent showed her this honor because of the short while she waited for Moses when he was cast into the Nile river, as it says: “His sister stationed herself at a distance to see what would become of him.” 20 End of Parashat Beha’alotecha   וְהָעָם לֹא נָסַע.  זֶה הַכָּבוֹד חָלַק לָהּ הַמָּקוֹם בִּשְׁבִיל שָׁעָה אַחַת שֶׁנִּתְעַכְּבָה לְמֹשֶׁה כְּשֶׁהֻשְׁלַךְ לַיְאוֹר, שֶׁנֶּאֱמַר (שמות ב') "וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק" וְגוֹ' (סוטה ט'):
16Thereafter, the people departed from Chatzerot, and they camped in the Paran desert.   טזוְאַחַ֛ר נָֽסְע֥וּ הָעָ֖ם מֵֽחֲצֵר֑וֹת וַיַּֽחֲנ֖וּ בְּמִדְבַּ֥ר פָּארָֽן: