## Da'at Zekenim on Numbers Chapter 12

###### Da'at Zekenim on Numbers 12:1:1
[Da'at Zekenim on Numbers 12:1:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:1:1)

**ותדבר מרים ואהרן במשה.**לפי שהנשים דברניות הן והחזיקה בדבר יותר מאהרן לפיכך הקדימה הכתוב ולקתה יותר:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותדבר מרים ואהרן במשה, “Miriam and Aaron spoke critically about Moses.” Seeing that it is a fact that women indulge more in loose talk, Miriam is mentioned here first, seeing that she was a woman.


###### Da'at Zekenim on Numbers 12:1:2
[Da'at Zekenim on Numbers 12:1:2](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:1:2)

**כי אשה כושית לקח.**בדברי הימים דמשה משמע כושית ממש שהיתה מלכה ומשה משל על כוש ארבעים שנה ולכך אמרו אך במשה דבר ה' כלומר וכי בשביל שדבר עמו הקב"ה נתגאה שלא רצה ליקח אשה מבנות ישראל הלא גם בנו דבר ולא נתגאינו בכך ונראה שעל אותה מלכה שלקח היו אומרים כן כי מצפורה בורח היה מפני פרעה ואנוס היה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי אשה כושית לקח, “for he had married a woman from the land of Cush.” (Ethiopia) According to Moses’ biography, Moses had been king in that country and his wife had been a queen in her own right previously. Moses had ruled over that land for a period of forty years (before coming to Midian) This is why the Torah reported Miriam and Aaron as speaking critically only of Moses (“did G–d only speak with Moses?”) They thought that seeing that G–d had spoken with Moses, Moses had felt that no Jewish woman was good enough for him to marry, i.e. that he had given himself airs. They did not criticise Moses for having married Tzipporah, as he had done so in circumstances when he was a refugee from Egyptian justice at the time.


###### Da'at Zekenim on Numbers 12:3:1
[Da'at Zekenim on Numbers 12:3:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:3:1)

**והאיש משה ענו מאד.**מגיד לך הכתוב שלא מחמת גאוה לקחה אלא היתה סיבה ומזל וגם בזה היה עניו שלא היה תובע עלבונו עד שבא הקב"ה ותבעו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והאיש משה ענו מאד, “and the man called Moses was an extremely humble person.” The Torah testifies that Moses had not married the Cushite queen from a sense of pride, but that circumstances had led to that marriage. [It might have been decreed by heaven before he had been born, i.e. mazzal.] Even at this point, he remained humble by not responding to unwarranted criticism of him, until G–d acted as his advocate.


###### Da'at Zekenim on Numbers 12:3:2
[Da'at Zekenim on Numbers 12:3:2](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:3:2)

**ענו**כתיב חסר יו"ד לומר שהוא עניו בכל אבריו כי כשתכתוב אותיות של ענו בקריאתן עי"ן נו"ן וא"ו תמצא שהוא עולה רמ"ח אברים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ענו, the combined numerical value of the letters in this word is 248, a hint that there was not a bone in his body that was conceited. [We are supposed to have 248 limbs in our bodies. Ed.]


###### Da'at Zekenim on Numbers 12:4:1
[Da'at Zekenim on Numbers 12:4:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:4:1)

**פתאום.**שלא יוכלו לומר משה צעק עלינו והתפלל לפני הקב"ה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
פתאום, “suddenly;” G–d reacted so immediately in order that Miriam and Aaron could not say that G–d’s reaction was due to Moses having complained about being slandered.


###### Da'at Zekenim on Numbers 12:6:1
[Da'at Zekenim on Numbers 12:6:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:6:1)

**אם יהיה נביאכם ה'.**תשובה זו הויא על מה שאמרו גם בנו דבר. כלו' אינו דומה דבור שאני מדבר עמכם ועם שאר הנביאים לדבור שאני מדבר עם משה שעם נביא אחר בחלום אדבר בו כאדם שרואה חלום וצריך פתרון. במראה אליו אתודע כאדם שרואה במראה בבואה שלו ואינו רואה ממשות כלומר דרך משל אני מדבר עמהם כדכתיב שכב על צדך השמאלית וכן בדניאל כתיב אני ראיתי ולא אבין וכן הרבה אחרים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'אם יהיה נביאכם ה, “if there be a prophet among you;” these words referred to their having said that they too were prophets, seeing that G–d had spoken to them both. G–d now proceeds to teach them that there are different levels of prophecy, of man’s intimacy with the Lord. G–d’s relationship with Moses, He explains, is of a different dimension altogether than that between Him and any other prophets. Other prophets receive a vision during a dream, and when waking up required the dream to be explained to them. They do not come face to face even with the vision, only with its reflection, mirror-like. In other words, they are told a parable and have to work out how the facts match what has been shown them as a parable. We find examples of this in Ezekiel 4,4, the prophet being instructed to lie on his left side. Or compare Daniel 8,13: “I heard a holy one speaking and the holy one was saying something to an anonymous one.” There are numerous examples in the Bible of such enigmatic communications emanating from the heaven but not clear in meaning. G–d tells Miriam and Aaron that Moses never receives a communication from Him which is not clear and its meaning beyond doubt.


###### Da'at Zekenim on Numbers 12:7:1
[Da'at Zekenim on Numbers 12:7:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:7:1)

**לא כן עבדי משה וגו'.**תרגום יונתן בכל עמי כלו' כולם מחזיקים אותו לנאמן כי פה אל פה אדבר בו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לא כן עבדי משה, According to Targum Yonathan, this means that contrary to any other prophet, the entire nation always accepts everything Moses tell them in the name of Hashem, as having been relayed to him and conveyed by him without chance of anything having been added or omitted.


###### Da'at Zekenim on Numbers 12:8:1
[Da'at Zekenim on Numbers 12:8:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:8:1)

ופרש"י **פה אל פה אמרתי לו**לפרוש מן האשה שנא' ואתה פה עמוד עמדי ותימא א"כ למה נתרעמו ממה שפירש. וי"ל נתרעמו ממה שפירש קודם לכן שלא היה מצוה לו הקב"ה לפרוש אם לא שפירש מדעתו דקי"ל דבדרך שאדם רוצה לילך מוליכין אותו. ומתוך מעשה דאלדד ומידד ידעו מפי צפורה שפירש קודם לכן כדפרש"י ואז דברו בו:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
פה אל פה אדבר בו, “I speak to him mouth to mouth;” according to Rashi, G–d told Miriam and Aaron that it was He who had expressly told Moses to divorce his wife. At the revelation as related in Deuteronomy 5,28, G–d had told Moses to send the people home to their wives, whereas He had told him: “you stand here with Me.” If that was what had transpired already then, what did Miriam and Aaron get upset about now that Moses had separated from his wife? What other choice did he have? We may have to understand what transpired as follows. Moses had separated from his wife before being told to do so. Seeing that we have a rule that we are allowed to carry out our desires, i.e. permissible desires, בדרך שאדם רוצה ליליך מוליכין אותו, “G–d lets a person pursue the choice he makes concerning his lifestyle.” [otherwise what is free will all about? Ed.] Having heard that Tzipporah had told Eldod and Meydod that Moses had already separated from her earlier, before being commanded by G–d to so, Miriam and Aaron were upset about that. They were convinced that G–d would not have commanded him to do so, unless he had indicated that he was willing to do so even without being commanded to.


###### Da'at Zekenim on Numbers 12:12:1
[Da'at Zekenim on Numbers 12:12:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:12:1)

**אל נא תהי כמת.**כמצורע שנצטרע עם יציאתו מרחם אמו שאין לו טהרה עולמית אבל זאת שלא בא אלא על ידי חטא תפלות מועיל בה כמו שמצינו בפרעה שנצטרע ע"י שרה ונתרפא כשהשיבה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אל נא תהיא כמת, “let her not be like someone dead!” anyone afflicted with the disease known as tzoraat is considered as dead if this affliction is visible already at birth. The reason is that in such instances the affliction will never heal. As opposed to this, when the affliction is due to the person having committed a sin, it can heal as a result of repentance and prayer. We find, for instance that Pharaoh who had been afflicted with that disease for trying to rape Sarah, was healed as soon as he restored her to her husband.


###### Da'at Zekenim on Numbers 12:13:1
[Da'at Zekenim on Numbers 12:13:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:13:1)

**אל נא רפא נא לה.**נא קמא לשון בקשה ובתרא לשון עתה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
א-ל נא רפא נא לה, “Heal her, please, O G–d, I beseech You!” the first word נא is to be understood as a plea, whereas the second time Moses used the word נא it means: “now!”


###### Da'at Zekenim on Numbers 12:14:1
[Da'at Zekenim on Numbers 12:14:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:14:1)

**תכלם שבעת ימים.**פרש"י ק"ו לשכינה י"ד יום ומקשים העולם היכן נמצא שיעור זה די"ד יום וי"ל דמן הדין הוא במסכת נדה פרק המפלת ת"ר שלשה שותפין יש באדם הקב"ה אביו ואמו אביו מזריע לובן שממנו גידים ועצמו' וצפרנים ומוח שבראש ולובן שבעינים הרי ה' מן האב ואמו מזרעת אודם שממנו דם ובשר וכו' הקב"ה מטיל בו רוח ונשמה וקלסתר פנים ודעת ובינה והשכל וראית העינים ושמיעת האזנים ודבור שפתים והלוך רגלים. הרי עשרה דברים מאת הקב"ה כפלים מאביו ולכך נקט בנזיפה דהכא י"ד שהוא כפלים משבעה מאביה אלא דיו לבא מן הדין להיות כנדון ולא תכלם כי אם שבעה וקשיא להר' בכור שור אי אמרינן בכל חמור שלמד מן הקל שנוסף כפי מה שהוא חמור ממנו וא"ת ק"ו לשכינה י"ד היינו לעולם שהרי בסוף הסגר שהוא בי"ד אם לא נתרפא המצורע הוא מחליט לעולם. ואו' ה"ר ברוך בר יצחק דבשני הסגרים אין בהם יותר מי"ג יום דיום שביעי עולה לכאן ולכאן. ומיהו תימא דמנא לן דמנזיפה דאביה תכלם שבעת ימים דלפום ריהטא דקרא משמע דפשוט הוא ממקום אחר דמאביה תכלם שבעת ימים. וי"ל דמנזיפה דאביה היא במנודה ומנודה כאבל שנוהג שבעה. ועדיין קשה דז' דאבל לא מצינו בקרא דאינו אלא מדרבנן ועוד מאי קאמר דאביה ירוק ירק בפניה והלא לא היה חי באותה שעה אמנם נ"ל דמזה לא קשיא כלל דהכי בעי למימר אלו חי וירוק ירק בפניה. ומ"מ יש מתרצים שאביה נזף בה במצרים בלידת משה שטפחה אביה על ראשה כשהושלך ביאור ואמר לה בתי היאך נבואתך הלא תכלם שבעת ימים דהתם כתיב ותתצב אחותו מרחוק מה גבי מצורע ז' אף כאן שבעה. אמנם לא ידעתי היכן כתיב רחוק במצורע אם לא משום דכתיב וישב מחוץ לאהלו שבעת ימים ולשון הרחקה הוא ומהאי קרא דתכלם שבעת ימים מוכח במועד קטן בפרק ואלו מגלחין דנזיפה דרבנן הוי שבעת ימים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
תכלם שבעת ימים, “should she not be locked up for seven days?” According to Rashi, we are dealing here with a lesson in logic. If for insulting a parent the penalty is seven days of being ostracised, is it not logical that for insulting G–d the penalty must be at least ostracism for fourteen days?” G–d shows Moses that He is very considerate of Miriam by decreeing only seven days of such ostracism. Rashi raises the question that the so-called logic here is halachically incorrect, as we have a rule that this type of logic may not be applied to something being in excess of the basis for the comparison. (Compare Talmud, tractate Niddah folio 31) The sages say that man was created by three partners, G–d, his father, and his mother. The father supplies the semen, which later on forms bones and tendons, nails, brain and the eyes. This makes five parts. The mother supplies the blood, and the material forming the flesh. G–d provides the spirit and the soul, as well as the appearance of the face, eyesight, sense of hearing, ability to formulate thoughts into words, the lips, and the ability of the legs to walk. In other words, G–d makes ten contributions, twice as many as the father. This is why the number 14 appears here. It is not appropriate therefore that the punishment for Miriam, only a human being, should symbolise something Divine, but seven days of ostracism suffice, as they represent the part of father and mother in the development of the human being. Rabbi B’chor Shor raises the question that if everything that is serious is derived from something that is less serious, the kal vachomer principle, and that therefore the number 14 would symbolise a type of infinity, [like G–d. Ed] something that has no end, this would mean that a person stricken with tzoraat, who is examined at weekly intervals by the priest to determine the progress of the disease, would be condemned to carry that disease till he dies if it had not healed after the priest’s second inspection. Rabbi Baruch ben Yitzchok disagrees, saying that the two inspections by the priest cover a period of only thirteen days, as the seventh day is considered as belonging both to the first week and the second week. The difficulty with this interpretation is that we have no source for knowing that a father’s curse is limited to seven days, as seems to be taken for granted in our verse. From where did the Torah consider this as axiomatic? Perhaps the number seven as the length for such negative phenomena is based on the length a woman experiences ostracism during her menses. The period of active mourning for close relative is also limited to seven days. Still, this seven day mourning period is only of Rabbinic origin, not decreed by the Torah. Besides, another question, whence do we know that a father will spit in his daughter’s face as an indication of his displeasure with her behaviour, as seems to be taken for granted in our verse? Miriam’s father was not even alive anymore at that time! Upon reflection, I think there is no problem at all. The Torah simply posits that if her father had still been alive, and she had caused him great displeasure this is how he would have reacted. At any rate, there are sages who answer this problem by referring to Miriam’s father’s displeasure at the time of Moses’ birth at which time her father had hit her lightly on the head, asking her what had become of her prophecy, now that she had a brother who had to be drowned in the Nile? (Compare Talmud, tractate Sotah folio 13) That incident resulted in her being ostracised for a period of seven days as we derive Exodus 2,4, from the words: ותתצב מרחוק. “she had to stand at a distance.” Just as a person stricken with tzoraat has to wait for seven days before the priest could declare him as healed, so the minimum period such ostracism lasts is seven days. As a result, even after having been declared healed, the formerly afflicted person has to wait for a period of seven days before he can rejoin the people as we read in Leviticus 14,8. This is also the verse that the Talmud based itself on above, as well as the Talmud in tractate Moed Katan folio 16.


###### Da'at Zekenim on Numbers 12:15:1
[Da'at Zekenim on Numbers 12:15:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/12:15:1)

**והעם לא נסע.**שלא נעלה הענן משום כבוד משה: