AND MIRIAM…SPOKE. Miriam spoke. Aaron agreed or was silent.¹ is to be interpreted: And Miriam spoke against Moses, and Aaron remained silent (or agreed). I.E. interprets thus because our verse reads, va-tedabber miriam ve-aharon.

footnotes: ¹ In other words, And Miriam and Aaron spoke against Moses

Now va-tedabber is in the feminine. Thus our verse is to be rendered, And Miriam spoke, and Aaron. If both spoke, then our text should have read, va-yedabberu miriam ve-aharon. Hence he was also punished.Va-tedabber (spoke) is followed by a bet² (And Miriam and Aaron spoke against Moses). and has a negative connotation. It is similar to va-yedabber ha-am be-Elohim (And the people spoke against God) (Num. 21:5). The verb dabber (spoke) followed by a bet is also found with a positive connotation.³ (adabberah): Peace be within thee (bakh) (Ps. 122:8). It also appears in prophetic statements.⁴ (II Sam. 23:2). Some say that Moses was king of Cush⁵ and took a Cushite woman.⁶ on Shemot 168; 247. Onkelos renders Cushite, beautiful.⁷ (the Cushite woman) as the beautiful women (ittetah shappirtah). According to Onkelos, Cushite is an honorific term. The Arabs similarly call pitch white. We too refer to a blind person by the term sege nahor (rich of light).⁸ 58a. But it is illogical⁹ to turn a positive name into a negative one.¹⁰ Some say that Cush the Benjaminite (Ps. 7:1) refers to Saul.¹¹. See Rashi and I.E. on Ps. 7:1. They say the same with regard to Are ye not as the children of the Ethiopians (Khushiyyim) unto Me (Amos 9:7).¹² I have already explained this.¹³I believe that the Cushite woman is to be identified with Zipporah, for Zipporah was a Midianite.¹⁴ The Midianites are Ishmaelites¹⁵ and they live in tents.¹⁶ Scripture similarly writes: The curtains¹⁷ of the land of Midian do tremble (Hab. 3:7). Because of the sun¹⁸ they do not have any whiteness at all. Zipporah was black and was like a Cushite.

footnotes: ² As it is in our verse, which reads, va-tedabber miriam ve-aharon be-mosheh ³ Compare, I will now say ⁴ Compare, The spirit of the Lord spoke by me ⁵ Ethiopia. ⁶ See Yalkut Shimoni ⁷ Onkelos renders ha-ishah ha-cushit ⁸ See Berachot ⁹ However, see Rashi, who explains Zipporah “was called a Cushite because of her beauty. This is similar to the case of a man who calls his beautiful son Cushi so that the evil eye will not harm him.” I.E. apparently did not believe in the evil eye. Hence he did not accept Rashi’s interpretation. ¹⁰ When something has a negative connotation we employ a euphemism. However, we do not refer to something positive by a negative term. Hence there is no reason to refer to a beautiful woman as a Cushite. ¹¹ They believe that Saul was very handsome and hence was called cush ¹² They say that its meaning is: Are ye not as beautiful children unto me. ¹³ See I.E. on Amos 9:7, where he explains this verse to mean: You are acting like Cushites in that you do not serve me. ¹⁴ See Ex. 2:15-21. ¹⁵ See Jud. 8:24. Also see I.E. on Gen. 37:28 (Vol. 1, p. 351). ¹⁶ Which are pitched in the wilderness under the hot sun. ¹⁷ The reference is to the curtains of the tents. We thus see that the Midianites live in tents. ¹⁸ They are very sunburned. See Cant. 1:5.

[FOR HE HAD MARRIED A CUSHITE WOMAN.] These are the words that Miriam spoke. How precious are the words of the ancients who said with regard to the elders, “Happy are they, but woe to their wives.”¹⁹ 17b; Sifre, Devarim 99; and Yalkut Shimoni, Devarim 738. They suspected that Moses refrained from sleeping with Zipporah only because she was not beautiful.²⁰ is to be understood as: because he refrained from sleeping with her because she was a Cushite.

footnotes: ¹⁹ According to the rabbis, Zipporah complained that Moses ceased having sexual relations with her ever since he was chosen to receive Divine revelation. The rabbis say that Miriam spoke on behalf of Zipporah and argued that she too was a prophetess and yet did not abstain from relations with her husband. See Mo’ed Katan ²⁰ And not because he was a prophet. According to I.E., because of the Cushite woman whom he had married

AND THEY SAID: HATH THE LORD INDEED SPOKEN ONLY WITH MOSES? Miriam offered proof that Moses did not act in this manner because of the sanctity of God, for they too were prophets and they were not prohibited from engaging in sexual intercourse.

ONLY WITH. Scripture reads, ha-rak akh.²¹ means only; so does akh. Thus our clause, which reads ha-rak akh be-mosheh dibber Adonai, literally reads: Hath the Lord spoken only only with Moses. Hence I.E.’s comment. One term²² or akh. Our text should have read, ha-rak be-mosheh, or ha-akh be-mosheh. would have sufficed. However, Scripture is employing elegant language.²³ Compare, ha-mi-mi-beli en kevarim (because there were no graves) (Ex. 14:11).²⁴ and en mean the same thing. See I.E. on Ex. 14:11 (Vol. 2, p. 277).

footnotes: ²¹ Rak ²² Rak ²³ It is considered poetic to repeat certain words in certain contexts. ²⁴ Beli

AND THE LORD HEARD IT. Even though they spoke in secret.²⁵

footnotes: ²⁵ And did not publicly criticize Moses. Miriam and Aaron spoke only to each other about this. They would not publicly discuss such an intimate matter.

WAS VERY MEEK. The word anav²⁶. (meek) is similar to the word shalev²⁷. (at peace) (Job 16:12).²⁸. In both words a vav has been substituted for a heh. Its meaning is that Moses did not seek honor over his brother.²⁹

footnotes: ²⁶ From the root ayin, nun, heh ²⁷ From the root shin, lamed, heh ²⁸ Both words come from roots that end in a heh ²⁹ Contrary to what Miriam had implied in verse 2, Moses did not consider himself superior to Aaron.

SUDDENLY. The mem of pitom (suddenly) is superfluous. It is like the mem of shilshom (three days ago).³⁰ of which is superfluous. Pitom is related to peti (a thoughtless one) (Prov. 9:4). It refers to something that one did not think of.³¹ is a person who does not anticipate the consequences of his acts. Similarly, the word pitom (suddenly) means unanticipated.

footnotes: ³⁰ The mem ³¹ According to I.E. a peti

COME OUT YE THREE UNTO THE TENT OF MEETING. Each one from his tent. Scripture first speaks generally.³² is a general statement. It then goes into detail, namely, And the Lord came down in a pillar of cloud…and called Aaron and Miriam (v. 5), and Moses heard.³³

footnotes: ³² In other words, Come out ye three unto the tent of meeting ³³ What God told Aaron and Miriam.

HEAR NOW MY WORDS. The word na means now.³⁴

footnotes: ³⁴ See I.E. on Num. 10:31.

A PROPHET AMONG YOU. If there be a prophet of God among you.³⁵, which literally means your prophet. In this case, our verse reads, if your prophet will be. However, this reading makes no sense within the context of our verse. Hence I.E. maintains that im yiheyeh nevi’akhem be rendered, if there be a prophet among you.

footnotes: ³⁵ The Hebrew reads, nevi’akhem

IN A VISION The meaning of im yiheyeh nevi’akhem Adonai³⁶ (if there be a prophet among you, I the Lord) is, if there be a prophet, one who is a prophet of God among you.³⁷ should be read as if written nevi’akhem nevi Adonai. Compare, ve-hanevu’ah oded ha-navi³⁸ (even the prophecy, prophecy of Oded the prophet), for the word nevu’ah has a definite article prefixed to it and thus cannot be in the construct with oded. See I.E. on Gen. 2:9 (Vol. 1, p. 54). (even the prophecy of Oded the prophet (II Chron. 15:8); and ha-ohelah sarah immo (his mother Sarah’s tent) (Gen. 24:67);³⁹ (the tent, tent of Sarah his mother). See I.E. on Gen. 24:67 (Vol. 1, p. 243). and kisakha Elohim olam⁴⁰ (Thy Throne, Throne of God for ever). See I.E. on Gen. 24:67 (Vol. 1, p. 243). (Thy throne given of God is for ever) (Ps. 45:7).

footnotes: ³⁶ This literally reads, if they will be your prophet Lord. ³⁷ In other words, nevi’akhem Adonai ³⁸ According to I.E. this should be read as if written, ve-ha-nevu’ah nevu’ot oded ha-navi ³⁹ According to I.E. this is to be read as if written, ha-ohelah ohel sarah immo ⁴⁰ According to I.E. this should be read as if written, kisakha kisse Elohim olam

IN A VISION. In the visions of the night.

I DO SPEAK WITH HIM IN A DREAM. Scripture repeats itself as is its style in prophecies.⁴¹ repeats I…do make myself known unto him in a vision.

footnotes: ⁴¹ I do speak with him in a dream

HE IS TRUSTED IN ALL MY HOUSE. It means that Moses is, at it were, a member of My house. He enters without permission. If necessary he states his needs. However, in your case when I make myself known to you in a dream, then you are informed. If not, then you have no permission to ask.

WITH HIM DO I SPEAK MOUTH TO MOUTH. The meaning is, I speak to him without an intermediary.⁴²

footnotes: ⁴² According to I.E., God at first spoke to Moses via an angel. However, at the giving of the second set of tablets and onward, he spoke to Moses without an intermediary. See I.E. on Ex. 33:21 (Vol. 2, p. 693).

EVEN MANIFESTLY, AND NOT IN DARK SPEECHES. This means I illustrate my word to him as I did when I commanded the erection of the tabernacle.⁴³.

footnotes: ⁴³ See Ex. 25:40, And see that thou make them after their pattern, which is being shown thee in the mount

AND NOT IN DARK SPEECHES. Compare, A great eagle (…Came unto Lebanon, And took the top of the cedar) (Ezek. 17:3).

AND THE SIMILITUDE OF THE LORD DOTH HE BEHOLD. As in the case of Show me, I pray Thee, Thy glory (Ex. 33:18).⁴⁴ Or its meaning is⁴⁵. that God communicates with Moses when Moses is awake.

footnotes: ⁴⁴ And God responded, as it were, by showing Moses His back. ⁴⁵ The meaning of and the similitude of the Lord doth he behold

AND HE DEPARTED. The reference is to God’s glory. And when the cloud was removed⁴⁶ (v. 10) proves this.

footnotes: ⁴⁶ Which immediately follows.

FROM OVER THE TENT. From over the opening of the tent.⁴⁷

footnotes: ⁴⁷ Where it was up to this time. See verse 5.

AND…BEHOLD, MIRIAM WAS LEPROUS. Ve-hinneh metzora’at⁴⁸ is to be rendered, and behold, “she” [Miriam] was leprous.⁴⁹ is to be read as if written, ve-hinneh hi metzora’at. Compare, ka’asher ka’ah⁵⁰, for ka’asher ka’ah means as spit out. (as it vomited out) (Lev. 18:28).

footnotes: ⁴⁸ Which literally means, and behold, leprous. ⁴⁹ In other words, ve-hinneh metzora’at ⁵⁰ Which is to be read as if written, ka’asher hi ka’ah

OH MY LORD. I have already explained the meaning of bi adoni (Oh my lord).⁵¹ is an expression introducing a request, or the phase of bi adoni is short for: upon me (bi), my lord, is the sin. See I.E. on Gen. 43:20 (Vol. 1, p. 392); and Ex. 4:10 (Vol. 2, p. 99).

footnotes: ⁵¹ Bi

LAY NOT, I PRAY THEE. The meaning of al na⁵² means now. Hence his comment. (…not, I pray thee) is, now, do not.⁵³

footnotes: ⁵² According to I.E. the word na ⁵³ According to I.E. our verse should be rendered: oh my lord, do not now lay sin upon us.

WE HAVE DONE FOOLISHLY. The word no’alnu (we have done foolishly) is a nifal. It has no cognate⁵⁴ does not appear in Scripture with the meaning of foolishness except when it is in the nifal form. It has a different meaning in the hifil. See Filwarg. except for the word no’alu (are become fools)⁵⁵ forms. See Jer. 5:4 (Filwarg). in The princes of Zoan are become fools (Is. 19:13). Some say that the root of no’alnu⁵⁶ comes from the root yod, alef, lamed. was formed by inverting the root ivvelet⁵⁷ (yod), lamed. (foolishness). Compare, Foolishness is bound up (Prov. 22:15) (in the heart of a child). The meaning of no’alnu is known.⁵⁸

footnotes: ⁵⁴ That is, the root yod, alef, lamed ⁵⁵ And similar nifal ⁵⁶ No’alnu ⁵⁷ From the root alef, vav ⁵⁸ Its meaning is, we have done foolishly.

LET HER NOT, I PRAY, BE AS ONE DEAD. Let our sister not now be as a stillborn child, half of whose flesh is consumed when it comes out of its mother’s womb. The same is true of the flesh of a leper.⁵⁹ There is no need for a scribal emendation.⁶⁰ should be read as if written our mother’s womb, and “half of his flesh” as if it read half our flesh, for Scripture employed the third rather than the first person plural because it wanted to avoid using non-flattering language regarding Moses and Aaron. See Sifre debe Rav, Be-Ha’alotekha 105. Also see Rashi on our verse. I.E. apparently believes that the Midrash was of the opinion that the scribes changed the original text of the Torah from the first person to the third person. He disagrees and maintains that there is no need to change the reading when interpreting our verse.

footnotes: ⁵⁹ Hence Moses compared Miriam to a stillborn child. ⁶⁰ According to the Midrash, His mothers womb

AND MOSES CRIED. This shows that Moses was pained because of what happened to his sister.

O GOD. You who hold the power in Your hands,⁶¹. According to I.E. this name alludes to God’s power. heal her now. God therefore answered him as follows: If her father was angry at her and spat in her face, would she not hide in shame from seeing his face for seven days?

footnotes: ⁶¹ The term used for God in our verse is El

SHUT UP. As lepers are, so that they do not harm others.⁶²

footnotes: ⁶² By their proximity to them.

AND AFTER THAT SHE SHALL BE BROUGHT IN AGAIN. Ve-acher te’asef (and after that she shall be brought in again) means she shall once again be considered as a member of the community. Va-asafto (and you shall bring him in) in and you shall bring him in from his leprosy (II Kings 5:3) is similar. After Miriam returned to the camp, the people journeyed from Hazeroth.

AND PITCHED IN THE WILDERNESS OF PARAN. Many believe that the cloud was there.⁶³ They interpret thus because they found Scripture stating and the cloud abode in the wilderness of Paran (Num. 10:12).⁶⁴ They interpret And when the cloud was removed from over the Tent (v. 10) literally.⁶⁵ However, I believe that this is not the correct meaning.⁶⁶

footnotes: ⁶³ In Paran. ⁶⁴ See I.E. on Num. 10:31. ⁶⁵ That the cloud left the tent of meeting and took up its journey to Paran. See Num. 10:11. ⁶⁶ Its meaning is that it left the front of the tent and moved to the top of the tent. See I.E. on verse 10.