In Devarim Rabbah, a collection of rabbinic teachings on the Book of Deuteronomy, we find a powerful exploration of this very feeling, wrapped in a story about snakes and the prophet Moses.
The passage begins with a striking parable. Rabbi Yitzḥak compares the situation to a poisonous snake, an akhina, lurking at a crossroads, biting unsuspecting passersby. Then, a non-venomous snake, a darvon, joins it. A snake charmer arrives and wonders why the harmless snake would associate with such a dangerous creature.
This imagery sets the stage for understanding Moses's hurt. He's grappling with the fact that both Miriam and Aaron, his own siblings, spoke against him. As Moses laments, "Miriam spoke, and also Aaron?" (Numbers 12:1). He understands that Miriam, perhaps, might be prone to certain... tendencies. But Aaron? That cuts deep.
He cries out, quoting Psalms 41:10: "Even my ally, upon whom I relied, who partook of my bread, has lifted his heel against me?" He refers to Aaron as "ish shlomi," "my ally," the one who bestows peace – shalom – upon him, echoing the priestly blessing, "He will grant peace to you" (Numbers 6:26). Aaron was also the one who, as the text reminds us, stopped the angel of death, as recounted in Numbers 17:15. And, as a priest, he received twenty-four priestly gifts from Israel. With all that history and shared experience, how could he turn against Moses?
The text then veers into a somewhat uncomfortable, though revealing, tangent. Rabbi Levi suggests that women have four negative traits: they are gluttons, eavesdroppers, jealous, and lazy. These claims are supported with biblical examples: Eve eating the forbidden fruit (Genesis 3:6) as evidence of gluttony; Sarah listening at the tent entrance (Genesis 18:10) as proof of eavesdropping; Rachel's jealousy of her sister (Genesis 30:1); and the need to hurry Sarah to prepare food (Genesis 18:6) as evidence of laziness. The Rabbis add two more: that women are sensitive and talkative, again referencing biblical stories to support their claims.
Now, it's important to acknowledge that these are interpretations from a specific time and place. We can read them today with a critical eye, recognizing the historical context and potential biases. What's fascinating, though, is the underlying attempt to understand human nature and to grapple with perceived differences between men and women.
Rabbi Yehoshua of Sikhnin offers another interpretation, a midrashic exploration of Eve's creation. He suggests that God deliberately avoided creating her from certain body parts to prevent specific negative traits: not from the eye (to avoid curiosity), not from the ear (to prevent eavesdropping), not from the mouth (to avoid chatter), not from the hand (to avoid stealing), and not from the foot (to avoid wandering). Instead, she was created from a "concealed limb," the thigh.
Yet, despite God's intentions, these traits still emerged, even in the most upright women. Eve still saw the fruit; Sarah still listened; Rachel still stole (the household idols, as mentioned in Genesis 31:19); Leah still went out to greet Jacob (Genesis 30:16); and Miriam still spoke out. As the text concludes, "See what befell her: 'Remember what the Lord your God did to Miriam.'"
What does all this mean? Perhaps it’s a reflection on the limitations of even divine intervention in shaping human character. Or maybe it's a commentary on the enduring power of free will. It definitely highlights the complexities of relationships and the pain of betrayal, even within families. It also serves as a reminder to examine our own biases and assumptions about others, especially those who are different from us. And it compels us to remember Miriam, and to consider the consequences of our words and actions.