Parshat Metzora6 min read

Miriam Was Struck With Tzaraat, but Aaron Said the Same Thing

Miriam and Aaron both criticized Moses. Only Miriam was struck with tzaraat. The Torah never explains the difference. The rabbis did. What they found is...

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Words Spoken in the Cool of Evening
  2. Had He Spoken Only Through One Mouth
  3. Out, the Three of You
  4. The Cloud Lifts and the Skin Turns
  5. Shut Outside, and the Nation Waited

The Words Spoken in the Cool of Evening

They kept their voices low, the way people do when they are saying something they would not say to your face. Miriam spoke first, in the long shadow of the tents, with her brother Aaron standing close enough to hear and close enough to agree. The subject was their youngest brother, and the woman he had married, the Cushite, and the strange cold that had crept into his marriage like frost into a field.

Miriam had not come to this complaint as a stranger throwing stones from outside the camp. She had stood among the reeds long ago and watched a basket drift, a girl guarding a baby she loved more than her own breath. She had taken a timbrel in her hand on the far shore of the sea and led the women in singing while the water still hissed behind them. She had earned the right, she believed, to worry out loud.

So she said what she thought she saw. Her brother had drawn away from his wife. The voice that spoke to him in the cloud had pulled him so far up that he no longer came back down to the ordinary warmth of a husband and a bed. Miriam thought she was defending the abandoned woman. Therefore she widened the charge, and Aaron widened it with her.

Had He Spoken Only Through One Mouth

The real question came out next, the one underneath the first one. Was their brother the only one God ever spoke through? Had the cloud never settled over Miriam, whose songs the whole nation still hummed? Had it never rested on Aaron, who carried the names of the tribes over his heart in stones of fire? They were prophets too. They were older. Who had decided that the youngest got the mountain and the burning bush and the face-to-face, while they got the dust and the marching?

Their brother heard it, and said nothing. He was the gentlest man on the face of the earth, and gentleness has no answer for a sister who loves you and is wrong about you at the same time. So he let it stand. But the words did not vanish into the evening air. They rose.

Out, the Three of You

The summons came as a single sound. Not three calls, one for each of them, but one utterance that split into three and found each ear at once, a thing no human mouth can shape and no human ear is built to catch. The cloud at the door of the tent had spoken, and the command inside the sound was plain. Out. The three of you. Now.

They went, the two who had whispered and the one who had been whispered about, stumbling toward the Tent of Meeting while the rest of the camp froze in place. The pillar came down and stood in the doorway like a wall of standing smoke, and the voice came again, no longer gentle.

It did not strike first and explain later. It spoke. It named the difference between an ordinary prophet, who meets the holy in riddles and night-visions, and this one brother, to whom the words came clear as a man speaking to his friend. Then it asked the question that pinned them both to the ground. How were they not afraid to speak against him?

The Cloud Lifts and the Skin Turns

The presence did not punish while it was still among them. Mercy held the anger back the way a hand holds back a flung stone. As long as the cloud stood in the doorway, nothing happened to their bodies. They felt only the heat of the rebuke and the silence after it.

Then the cloud lifted off the tent and was gone. And the moment the protection left, the thing that had been waiting arrived. Aaron turned and looked at his sister, and the breath went out of him. Her skin had gone white. Not pale with fear, white. White as the snow that caps the far mountains, white as ash, the bloom of tzaraat (a withering affliction of the skin) spreading across her face and her arms while he watched.

He had said the same words. He stood there whole. She stood there ruined. He had leaned toward the complaint and she had carried it, and the difference between leaning and carrying was now written across her body for the whole camp to read.

Shut Outside, and the Nation Waited

Aaron broke. He turned to his brother, the gentle one, the wronged one, and begged him not to let the punishment hold. Do not let her be like a stillbirth, he pleaded, like a child born with half its flesh already eaten away. He did not pray himself. He had no standing left to pray. He sent the man he had spoken against to do the asking for him.

And the brother did. Five words, no more, lifted up toward the cloud that had already gone. A short cry that asked nothing for himself, only healing for the sister who had wounded him. The cry was heard, but not without a cost. A daughter shamed before her father bears the shame seven days. So would she.

They shut Miriam outside the camp. Past the last tent, past the cooking fires, alone in the open with her white skin and her silence. And here is the turn no one ordered and no one wrote down as a law. The whole nation stopped. The cloud did not move. The march did not begin. Six hundred thousand people stood still in the wilderness and waited seven days for one woman to come back, because the girl who once watched a basket among the reeds was not going to be left behind by the people she had helped carry out of the water.


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Legends of the Jews 4:82Legends of the Jews

The consequences can be…well, let's just say they can be It centers on Miriam, Moses' sister, and her brother Aaron, the High Priest. They found themselves in hot water after speaking critically of Moses. The Torah tells us (Numbers 12) that Miriam and Aaron questioned Moses’ marriage to a Cushite woman. But the Legends offer a deeper, more nuanced understanding.

Here’s the thing: God doesn't immediately unleash divine wrath. Instead, He gently rebukes Aaron and Miriam, showing them the error of their ways. Ginzberg points out that this serves as a profound lesson: never show anger before first explaining the reason for it. A good reminder for all of us. The effects of God's displeasure manifest swiftly after His presence departs. While He was with them, His mercy tempered His anger. But the moment He left, punishment arrived: both Aaron and Miriam were afflicted with tzara'at, often translated as leprosy. According to tradition, this was the ordained punishment for speaking ill of others. Ouch.

Aaron's leprosy was fleeting, lasting only a moment. Why? Because his sin wasn't as great as Miriam's; she was considered the instigator of the criticism against Moses. His disease vanished as soon as he looked upon his own affliction.

Miriam's situation was different. Aaron, in his distress, tried to use his own experience to heal her, attempting to direct his gaze upon her leprosy. But instead of healing, it only worsened her condition. Looking at her leprosy increased it. Imagine the horror and helplessness.

Now, completely humbled, Aaron turns to Moses, pleading for his sister. His words are incredibly moving: "Think not that the leprosy is on Miriam's body only, it is as if it were on the body of our father Amram, of whose flesh and blood she is." He doesn't try to excuse their behavior or diminish their sin. He admits they acted unnaturally towards their brother, forgetting themselves for a moment.

Aaron then launches into a heartfelt appeal. "Have we, Miriam and I, ever done harm to a human being?" When Moses answers no, he continues, "If we have done evil to no strange people, how then canst thou believe that we wished to harm thee?"

He lays bare the potential consequences of Miriam's affliction. He reminds Moses that only a priest unrelated to the leper by blood can declare them clean. But all the priests, including Aaron and his sons, are Miriam's relatives. If her leprosy doesn't vanish, she's doomed to spend her life as an outcast. He describes the life of a leper as being akin to death itself, for as a corpse makes unclean all that it touches, so too does the leper.

And then, the final, heart-wrenching plea: "Shall our sister, who was with us in Egypt, who with us intoned the song at the Red Sea, who took upon herself the instruction of the women while we instructed the men, shall she now, while we are about to leave the desert and enter the promised land, sit shut out from the camp?"

Think about the weight of that question. Miriam, a leader, a prophetess, a vital part of their journey since the very beginning, now facing isolation and exclusion. It's a powerful image. Moses, of course, responds to Aaron's plea and intercedes with God on Miriam's behalf.

This story, found within the larger narrative of the Exodus, offers us more than just a cautionary tale about gossip. It's a story about the consequences of our words, the importance of empathy, and the power of forgiveness. It reminds us that even those closest to us can stumble, and that compassion and understanding are essential, especially when dealing with those who have erred. It also speaks to the vital role women played in early Jewish history. Miriam wasn't just Moses' sister; she was a leader in her own right. This narrative, while highlighting her mistake, also implicitly acknowledges her importance and contributions.

So, the next time you feel the urge to speak critically of someone, remember Miriam. Remember the power of words, and the potential for both harm and healing that they hold.

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Sifrei Bamidbar 102:1Sifrei Bamidbar

" R. Shimon b. Menassia points out that Moses himself was frightened by the word "suddenly" earlier in Exodus (3:6). Here, it's God speaking suddenly. It creates a sense of urgency, of the unexpected. Then comes the instruction: "The three of you go out to the tent of meeting!"

What's so special about this command? The text highlights that Aaron, Miriam, and Moses were all called by a single utterance. It says, almost incredulously, that such a thing is beyond human capability – "something which (within the framework of nature) the mouth is not capable of uttering nor the ear of hearing." It's a moment of pure, unadulterated divine power.

This idea of a single divine utterance carrying multiple messages echoes throughout scripture. We're reminded of (Exodus 20:1), "And the L-rd spoke all of these things, saying," and the Psalms (62:12) that declare, "One (thing) has G-d spoken; two (things) have I heard." And isn't it just like the prophet Jeremiah (23:29) to add a bit of fire: "Behold, My word is like fire, declares the L-rd, (and like a hammer that shatters rock.)" These verses paint a picture of divine communication as something far beyond our everyday experience, potent and many-sided.

Next, the passage describes the L-rd descending "in a pillar of cloud." This isn't some ordinary entrance. The text contrasts this divine arrival with how humans conduct themselves. A human king might go to war with a large army, but approach peacefully with fewer men. But God? He goes to war alone, as "The L-rd is a man of war" (Exodus 18:3). But when He comes in peace, He arrives with immense multitudes – "G-d's chariots are myriads upon myriads, thousands upon thousands" ((Psalms 68:1)8). Here, the pillar of cloud signifies God's arrival to make peace, yet still accompanied by divine power.

Then, there's a fascinating detour into proper etiquette. The text notes that God called Aaron and Miriam forth specifically, teaching us a valuable lesson. If you want to speak to someone privately, don't ask the others to leave. Instead, draw the person you want to speak with closer. It's a subtle point, but it speaks volumes about respect and consideration.

But why wasn't Moses called with them? Several explanations are offered. Perhaps it was to avoid the Israelites thinking that Moses was also being reprimanded. Or maybe it was to spare Moses from hearing criticism directed at Aaron. Or, perhaps, it was because "a man is not to be praised to his face."

This last point sparks a mini-debate. R. Elazar b. Azaryah counters that we do find instances where praise is given directly, citing the example of Noah. God says to Noah, "For you have I found to be righteous before Me in this generation" (Genesis 7:1), yet elsewhere says, "These are the progeny of Noach: Noach was a completely righteous man in his generations" (Genesis 6:9). R. Elazar the son of R. Yossi Haglili takes it even further, arguing that we only mention part of God's praise "to His face," as in the verse, "Say to G-d: How awesome are Your deeds!" (Psalms 66:3). If even divine praise is tempered, how much more so should human praise be?

So, what does all this tell us? It’s a glimpse into the complexities of communication, both human and divine. It's about the power of words, the importance of respect, and the delicate balance between praise and humility. And, perhaps most importantly, it reminds us that even in moments of divine revelation, there are lessons to be learned about how to treat each other with kindness and consideration. It makes you wonder how often we miss these subtle cues in our own interactions.

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Vayikra Rabbah 15:1Vayikra Rabbah

It all starts with a rather clinical verse: "A man, if he will have on the skin of his flesh a spot, or a scab, or a bright spot, and it will become a mark of leprosy on the skin of his flesh, he shall be brought to Aaron the priest, or to one of his sons the priests" (Leviticus 13:2).

What does this have to do with wind and water? The text surprisingly links this verse about skin ailments to another verse entirely, this one from the Book of Job: "To set calibration of the wind and allocate water by measure" (Job 28:25). Why? Because, according to the Rabbis, leprosy was once thought to be caused by an imbalance of water and blood within the body.

Rav Huna then takes this idea a step further. He says that on three separate occasions, wind emerged without this crucial "calibration," threatening to wreak havoc on the world. These instances occurred in the times of Job, Jonah, and Elijah. Remember the "great wind" that came from across the wilderness in the Book of Job (Job 1:19)? Or the "great wind" the Lord cast toward the sea in the story of Jonah (Jonah 1:4)? And what about the "great and powerful wind, smashing mountains" that Elijah experienced on Mount Horeb (I (Kings 19:1)1)?

Rabbi Yehuda ben Rabbi Shalom even suggests it was the same wind appearing in each of these stories! He explains that the wind in Job's time was specific to "that house" – only destroying the house of Job’s eldest son. The one in Jonah’s time targeted "that ship." And the wind that Elijah encountered was specifically for "that action" – God's revelation to Elijah. But of all three, the encounter of Elijah was considered the most powerful, since it smashed mountains and shattered stones, impacting the entire world.

But what about after the time of the prophet Elijah? Rabbi Tanhum ben Rabbi Hiyya offers a fascinating thought: The messianic king will arrive only after all the souls God intended to create are finished. These souls, he says, are listed in the Book of Adam, the first man. As it says in (Genesis 5:1), “This is the book of the descendants of Adam.”

Rabbi Yehoshua ben Rabbi Hanina adds that when wind emerges from God, He "breaks it on the mountains, weakens it on the hills," and commands it not to harm His creations. This is based on the verse in Isaiah: "For the wind will submit before Me and it is I who crafted their souls" (Isaiah 57:16); ‘For the sake of the souls that I crafted.’ This shows God’s constant care and intervention to protect the world.

The passage then returns to the idea of measure. Rabbi Yudan bar Rabbi Shimon says that even something as seemingly free-flowing as water is given only "by measure." Rain, a blessing, is carefully dispensed to avoid causing harm. He draws a parallel between the word yegara ("He withholds") in (Job 36:27) and venigra ("it shall be deducted") in (Leviticus 27:18), emphasizing this idea of divine control and balance.

So, what does it all mean? This passage from Vayikra Rabbah isn’t just about skin diseases, wind, or rain. It’s about balance, divine control, and the interconnectedness of everything in creation. It suggests that even seemingly chaotic forces like the wind are ultimately governed by a higher power, ensuring the well-being of the world and its inhabitants. It reminds us that even in the midst of chaos, there is a divine plan unfolding, one carefully measured drop at a time.

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Midrash Aggadah, Numbers 12:11Midrash Aggadah

"Lay not, we pray, upon us, etc." Aaron began to ask of him that he forgive them concerning their offspring, and he prayed on behalf of his sister. And therefore it is said, "wherein we have done foolishly, etc.", [as it is said] "the princes of Zoan have become fools, etc." (Isaiah 19:13).

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Sifrei Bamidbar 104:1Sifrei Bamidbar

Like you’re sitting there, head spinning, wondering, “What did I even DO?”

Well, the Torah, in its infinite wisdom, actually gives us some pretty clear guidance on this very issue. It's tucked away in Bamidbar – the Book of Numbers – specifically chapter 12, verse 9. Here's the verse: "And the wrath of the L-rd burned in them, and He departed."

The first reading, it sounds straightforward. But as is often the case with Torah, there’s a whole universe of meaning simmering beneath.

What was that wrath about? Well, Miriam and Aaron, Moses's own siblings, had been speaking against him. And not cool.

The Sifrei Bamidbar, a very ancient collection of legal interpretations on the Book of Numbers, uses this verse to teach us a powerful lesson about fairness and communication. It points out that after God made them aware of their offense, then He decreed ostracism (in this case, Miriam being afflicted with tzara'at, a skin disease). for a second. Even God, the ultimate authority, the Creator of the Universe, didn't just unleash the fury without first making sure Miriam and Aaron understood what they had done wrong.

The Sifrei then takes it a step further with a beautiful, almost logical, argument – a kal v'chomer, as it's called in Hebrew, an "all the more so" argument. If God, who "spoke and brought the world into being" (pretty impressive. ), didn't unleash wrath until after explaining the offense, then "how much more so should flesh and blood not vent his anger upon his neighbor until he apprises him of his offense!"

Makes perfect sense, doesn’t it?

Rabbi Nathan offers another layer to this understanding. He suggests that the reason God explained the offense before the punishment was so that Miriam and Aaron wouldn't be able to complain, like Job did. Job, remember, famously cried out (Job 10:2), "Apprise me of what You accuse me!"

So, what’s the takeaway here?

Before we react in anger, before we punish or ostracize, we have a responsibility to communicate clearly what the offense is. To give the other person a chance to understand, to explain themselves, maybe even to apologize. It's about fairness. It’s about justice. It’s about recognizing the inherent dignity in every human being.

And maybe, just maybe, if we follow this ancient wisdom, we can create a world with a little less wrath and a little more understanding.

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Sifrei Bamidbar 105:1Sifrei Bamidbar

A fascinating story from the book of Bamidbar (Numbers), specifically chapter 12, verse 10, and explore the moment Miriam, Moses' sister, is struck with tzara'at, often translated as leprosy. It's a powerful story, full of human emotion and divine reaction, and it offers us a glimpse into the delicate balance between justice and mercy.

"(Bamidbar 12:10) "And the cloud departed from above the tent": The text opens with a striking image: the cloud, symbolizing God's presence, lifting. The Sifrei Bamidbar, a collection of legal interpretations, offers an analogy. Imagine a king telling a teacher, "Discipline my son, but wait until I leave the room." Why? Because, as the verse says, a father is naturally inclined to be merciful to his child. So, if even a human father tempers justice with mercy, how much more so does God? The text emphasizes this point by quoting (Isaiah 49:8), "In a time of good will I will most certainly answer you!" It suggests that even in moments of divine wrath, God's mercy is present.

Then comes the blow: "And, behold, (after the cloud had departed), Miriam was as leprous as snow." The Sifrei Bamidbar points out that this verse emphasizes two things: the intensity of Miriam’s condition and her fair skin. The comparison to snow highlights how visible the tzara'at was. It reminds us of Moses' own experience in (Exodus 4:6), when his hand became "leprous as snow." But what about Aaron? The text notes that Aaron "turned." R. Yehudah b. Betheira strongly cautions against saying that Aaron was also stricken with tzara'at. He argues that God, in His wisdom, chose not to explicitly mention it, and who are we to reveal what was intentionally concealed? The text extends this caution to other figures like Tzelafchad and Akavya b. Mehalalel, emphasizing the importance of respecting divine redaction.

The narrative continues with Aaron turning towards Miriam, and the verse says that every time he looked at her, her condition was apparent. This moment is ripe with emotion. Imagine Aaron, a priest, a leader, seeing his sister in such a state. It must have been devastating. So, Aaron turns to Moses, pleading, "Pray, my lord, do not impute transgression to us in that we have been foolish and have sinned." He’s asking for forgiveness, acknowledging their error, and begging for leniency. He even asks that if they sinned willfully, that they be forgiven as if they were unwitting.

Aaron’s plea continues, "Let her not be as a dead one." He draws a parallel between a corpse, which imparts tumah (ritual impurity), ritual impurity, within a tent, and a leper, who imparts tumah upon entering a house. The Sifrei Bamidbar highlights the tragedy of Miriam's situation: Aaron, as her brother and a Cohein (priest), is unable to perform the necessary rituals of quarantine, declaring her impure, or declaring her clean. He is caught in a terrible bind. The text notes the unusual phrasing "who leaving his mother’s womb" instead of "our mother's womb," suggesting a euphemistic approach by the scripture. The same is said for the phrase "half his flesh has been consumed" instead of "our flesh."

Finally, we arrive at Moses' prayer: "And Moses cried out to the L-rd, saying: 'Lord, I pray You; heal her, I pray You.'" The text emphasizes the brevity of Moses' prayer. Why so short? The Sifrei Bamidbar offers two explanations. First, to avoid causing the Israelites to think he favors his sister. Second, it points out that Moses' prayers are so powerful that they enact divine will. It's not that Moses prays and God then hears; rather, Moses' decree itself brings about fulfillment. The text references Iyyov (Job) 22:28, "You (the tzaddik (a righteous person), righteous person) will decree, and it will be fulfilled for you," and (Isaiah 58:9), "Then, when you (the tzaddik) call, the L-rd will answer."

The text contrasts the need for brevity in some prayers with the importance of length in others, citing R. Eliezer's teaching that a prayer should be neither longer than Moses' forty-day plea nor shorter than his simple, "G-d, I pray You; heal her, I pray You."

But there's more to unpack in Moses' prayer. The Sifrei Bamidbar asks, what's the significance of the word "saying" in the verse? It suggests that Moses wasn't just praying; he was requesting a direct answer from God. Did God intend to heal her? The text goes on to cite other instances where Moses used this phrasing, seeking a clear response from God, such as in (Exodus 6:12) and (Numbers 27:15). In each case, Moses received a direct answer.

God does answer Moses, although not with an immediate healing. Instead, He responds with a powerful analogy about a father’s shame if his daughter is disrespectful (Numbers 12:14). The implication is that Miriam’s punishment is a consequence of her actions.

So, what does this all mean for us? The story of Miriam's tzara'at isn’t just a historical event; it's a lesson in humility, forgiveness, and the delicate balance between divine justice and mercy. It reminds us that even in our darkest moments, when we feel like we’ve messed up beyond repair, there’s always the possibility of redemption, of healing, and of renewed connection with the Divine. It also reminds us to be careful how we speak of others, and to trust in the wisdom of the Torah's redaction. And maybe, just maybe, it encourages us to be a little more merciful, a little more understanding, both with ourselves and with those around us.

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Midrash Aggadah, Numbers 12:10Midrash Aggadah

"And behold, Miriam was leprous as snow." Because for evil speech afflictions come upon a person. What is "as snow"? She was smitten with a baheret (a bright spot), as we have learned: a bright baheret is intense as snow.

Another interpretation: Why were Moses and Miriam smitten "leprous as snow"? Because they were of clean flesh.

Another interpretation: Why were they smitten with one kind of affliction? Because both of them were smitten over the desire of their mouth. Moses was smitten because he said, "And behold, they will not believe me" (Exodus 4:1); Miriam was smitten because she spoke against her brother.

"And Aaron turned toward Miriam, and behold, she was leprous." This teaches that Aaron too was smitten, for the burning anger was upon both of them, as it says, "And the anger of the LORD was kindled against them, and He departed" (verse 9), only that he was turned away from his leprosy. And why was Aaron turned away? Because the speech did not come forth from him first, but from Miriam, as it says, "And Miriam spoke, and Aaron…" (verse 1); it does not say, "And Aaron and Miriam spoke."

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