[So far, we’ve seen some verrrrrry bad behavior among the Israelites. The masses complain and grumble. Now the siblings of Moses complain as well.
What is wrong with every one of these freed slaves who are enjoying YHWH’s grace and blessing in visible and experienceable ways? They should be simply praising YHWH! Aren’t they finally free from slavery to cruel masters in Egypt under whose treatment they groaned and prayed for deliverance? Haven’t they been led and fed by no less than their new Master who is far more powerful (not to mention the TRUE GOD) than all the non-gods of Egypt?
What is wrong with these people—short memory? Short tolerance for inconvenience? Lack of faith that the Master they now serve can deliver to the last detail of His promises? All of the above?
Surely the problem must be deeper than that . . . something more basic in human nature. God surely did not put it there, but because of freedom of the will and the tendency to be self-centered, self-serving, self-absorbed, self-ish, humanity in general act in much the same way, giving in to the ME-FIRST tendency.
That is why the Torah has to teach OTHER-centeredness, and YHWH’s WILL first and foremost! Both go against the satisfy-Me self-inclination.
Commentary is from Pentateuch & Haftorahs, ed. Dr. J.H.Hertz; additional commentary by Seymour Rossel, The Torah Portion by Portion. Translation is by EF/Everett Fox The Five Books of Moses.—Admin1.]
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This comment is by Seymour Rossel in The Torah: Portion by Portion:
Jealousy Punished
At Hazeroth, two stories are combined into one. In the first Miriam and Aaron complain that Moses married “a Cushite woman”, a non-Israelite. The second story is about jealousy. Miriam and Aaron ask, “Has Adonai spoken only through Moses? Has [Adonai) not spoken through us as well?” Adonai heard them. the text says, “Now Moses was very humble, more so than any person on earth.” So it was Adonai who called Moses, Miriam, and Aaron to the Tent of Meeting, where Adonai said to Miriam and Aaron:
“Hear My words: When a prophet of Adonai arises among you, I will make Myself known to [the prophet] in a vision, I speak with [the prophet] in a dream. Not so with My servant Moses . . . With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of Adonai. How then did you not shrink from speaking against My servant Moses!” Still angry at them, Adonai departed.
Suddenly, snowy scales appeared in Miriam’s skin. Aaron was afraid. He pleaded with Moses, saying, Forgive us for being so foolish. help her, so that her flesh will not be eaten away! And Moses pleaded with Adonai, saying “O God, pray heal her!” But Adonai said, Send her out of the camp for seven days as her punishment. . . .
The way this story is told, Moses pays no attention when Miriam and Aaron complain about his marriage, or even when they are jealous of his place with Adonai. That is why the Torah notes, ‘Moses was a very humble man.’ But Adonai is offended by Aaron and Miriam’s jealousy. So Adonai explains how Moses is special. Other prophets are inspired in visions or dreams sent by Adonai, but Moses receives Adonai’s words “plainly and not in riddles”. Adonai speaks with Moses “mouth to mouth”.
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Commentary from Pentateuch and Haftarahs, ed. Dr. J.H.Hertz:
Numbers/Bamidbar 12
MIRIAM AND THE VINDICATION OF MOSES
Moses bore with resignation the complaints and murmurings of his People, and000as we shall see—their alternate cowardice and foolhardiness. His foes were also of his own household. This chapter tells how his only brother and only sister offended against him.
1 Now Miryam spoke, and Aharon, against Moshe on account of the Cushite wife that he had taken-in-marriage, for a Cushite wife had he taken.spoke against Moses. Miriam seems to have been the instigator of the evil speaking against Moses. The story of Miriam in Scripture is brief, but memorable. She first appears during the Oppression in Egypt, guarding the ark of bulrushes in which Moses was saved from destruction. Then many years later at the crossing of the Red Sea, she led the women’s refrain, ‘Sing unto the LORD, for He hath triumphed gloriously.’ Because of the merit of Miriam—says Jewish legend—a Well accompanied the Israelites on their wanderings till the day of her death. It is a spiritual tragedy that such a prophetic soul should have been guilty of an offence deserving the dire punishment recorded in this chapter.
the Cushite woman. Probably Zipporah, a native of Midian, which is a synonym of Cushan (Hab.III,7), the home of the North Arabian people called ‘Kusi”. Others take the word Cushite in the usual sense of ‘Ethiopian’. In that case (the second) marriage of Moses with a South Egyptian woman was the occasion of complaint by Miriam and Aaron. Further details are not given, which fact led legend to step in and fill in the gap, and supply a reason that would serve as the connection between v.1 and 2.
2 They said: Is it only, solely through Moshe that YHVH speaks? Is it not also through us that he speaks? And YHVH heard.only with Moses. Having spoken ill of Moses and thus belittled his importance, they asked, ‘Has Moses a monopoly of Divine communications? Can we not claim equality with him?’
and the LORD heard it. God said, Moses is very meek and pays no heed to the injustice meted out to him. I will therefore defend him (Midrash).
3 Now the man Moshe is exceedingly humble, more than any (other) human who is on the face of the earth.now the man Moses was very meek. These words explain how it was that Moses took no steps to vindicate himself.
‘There is about these words, as also about the passages in which Moses no less equivocally records his own faults (XX,12; Exod. IV,24; Deut. I,37), that simplicity which is witness at once to their genuineness and inspiration. The Heb. word for meek occurs frequently in the Psalms, and as here is applied by the writers to themselves; Psalm X,17, and Psalm XXII,27′.
4 And YHVH said suddenly to Moshe, to Aharon and to Miryam: Go out, the three of you, to the Tent of Appointment! The three of them went out.suddenly. Reproof and retribution followed without delay.
5 And YHVH descended in a column of cloud and stood at the entrance to the Tent; he called out: Aharon and Miryam! and the two of them went out.both came forth. They were separated from Moses, because a man’s whole praise may only be uttered in his absence (Sifri). This praise is given in v.7,8.
6 He said: Pray hear my words: If there should be among-you-a-prophet of YHVH, in a vision to him I make-myself-known, in a dream I speak with him.if there be a prophet among you. Better, if there be a prophet of the LORD among you.
I, the LORD do make. Better, I make.
in a vision . . . dream. ‘With some of the higher Prophets, such as Jeremiah, dreams as a source of revelation fell into complete disrepute’ (Gray).
7 Not so my servant Moshe: in all my house, trusted is he;trusted in all My house. Found worthy of God’s confidence in everything appertaining to the guidance of the House of Israel. Moses is pre-eminent among the Prophets. While other Prophets chiefly warned their own generation and comforted them with blessings in the remote future, Moses addresses all times, communicating to them everlasting statutes and laws for all generations.
8 mouth to mouth I speak with him, in-plain-sight, not in riddles, and the form of YHVH (is what) he beholds. So why were you not too awestruck to speak against my servant, against Moshe?mouth to mouth. The same as ‘face to face’ (Deut. XXXIV,10). These phrases denote figuratively ‘the clearest, most direct, and most simple communication, the figure being taken from the way in which men communicate to each other things which they desire to be clearly understood and to leave no doubt as to their truth or meaning’ (Friedlander).
not in dark speeches. The Talmud expresses this distinction by comparing the vision received by Moses to the reflection given out by a bright mirror, whilst the visions of other Prophets were like the blurred images produced by a dim mirror.
the similitude of the LORD. Not the essential nature of God, which no man can see, but the similitude in which for the time it pleased Him to veil His glory; as e.g. the burning bush.
9 The anger of YHVH flared up against them, and he went off.He departed. As a judge departs after trying and convicting evil-doers.
Miriam was leprous. Aaron was exempted from punishment, as he was merely drawn into this attack on his brother. Leprosy was regarded as the Providential punishment for slander.
11 Aharon said to Moshe: Please, my lord, do not, pray, impose on us guilt-for-a-sin by which we were foolish, by which we sinned!Oh, my lord. Aaron now feels humbled and speaks to Moses as to a superior.
lay not, I pray thee, sin upon us. Do not bring upon us the consequences of our sin.
12 Do not, pray, let her be like a dead-child who, when it comes out of its mother’s womb, is eaten up in half its flesh!as one dead. ‘Let us not bear the penalty of this wicked folly we have committed. Let her not turn like a corpse, like one born with a body half wasted’ (Moffatt).
13 Moshe cried out to YHVH, saying: O God, pray, heal her, pray!Moses cried unto the LORD. Showing fullest forgiveness for both, and sincerest pity for his smitten sister.
heal her, O God, I beseech thee. This prayer is a model of brevity. It says so much in five of the simplest, shortest Hebrew words!
14 YHVH said to Moshe: If her father spat, yes, spat in her face, would she not be put-to-shame for seven days (at least)? Let her be shut up for seven days outside the camp, afterward she may be gathered-back.hide in shame seven days. Would not a father’s putting his daughter to shame before all the world entail her retirement for seven days at least? How much more, when her Heavenly Father has seen fit to inflict a public punishment upon Miriam, should she be shut away for at least a similar period!
15 So Miryam was shut up outside the camp for seven days, and the people did not march on until Miryam had been gathered-back.without the camp. as was the case with lepers.
till Miriam was brought in again. This was done out of deference to Miriam. ‘Miriam waited for her brother Moses one hour, as it is said, “And his sister stood afar off, to know what would be done to him” (Exod. II,4). In return for this sisterly act, the people of Israel waited for Miriam seven days in the desert’ (Talmud).
16 (Only) afterward did the people march on from Hatzeirot, they encamped in the Wilderness of Paran.