The final episode in this parasha (Numbers 12:1-16) presents a challenge to Moses’ authority, by his siblings, Aaron and Miriam. This challenge is puzzling, raising questions that remain unanswered.

1. Who speaks the offensive remarks? The opening word of the verse is in the feminine singular, but the narrative continues in the plural (Miriam and Aaron).

2. Who is the Cushite woman that they accuse Moses of marrying? Is this Zipporah, or did Moses take a second wife? Why are they so indignant?

3. Verse 2 continues in an accusatory vein, though now it is because Miriam and Aaron claim that God has spoken through them, as well as through Moses. This appears totally unrelated to the first accusation.

4. Moses, the most humble of men, says nothing.  God responds, descending in a pillar of cloud. First commanding all three of the siblings to come out to the Tent of Meeting, he then addresses only the rebels. He stresses the uniqueness of His relationship with Moses (v. 6-8) and angrily challenges their accusations.  God departs and “there was Miriam stricken with snow-white scales” – a horrible sight and presumably also a painful affliction.

5. Aaron, who remains physically untouched, appeals to Moses to overlook “the sin which we committed in our folly,” thus admitting his own culpability. He describes Miriam’s appalling fate: “Let her not be as a stillborn which emerges from its mother’s womb with half its flesh eaten away!” (v. 12).  Moses responds, with a simple, heartfelt cry: “O please, God, pray heal her!” The repetition of the word “נא” (“please” or “pray”) strengthens the pleading tone of his prayer.

6. However, these pleas fail to placate God; He insists that Miriam be shut out of the camp for seven days, isolated as if her father had rebuked her for insubordination. This reason seems unrelated to the deed actually committed by Miriam, whose exclusion from the camp is in fact comparable to that imposed on lepers. Why is she compared to an offending daughter?

7. Finally (v. 15), we are told that the people waited until Miriam was readmitted before moving on to the next encampment.

The Talmud (TB Megillah 14a) lists Miriam as one of the seven women prophets, but R. Nahman, in the name of Rav argues that she prophesied only while she was Aaron’s sister, i.e. not after the birth of Moses. The Talmud continues to relate that it was she who prophesied that her mother was destined to bear a son who would save Israel. She therefore watched over him by the Nile. The begrudging and negative implication here is that her motive was not concern for his safety, but for her reputation as a prophet.

In our parsha, Miriam’s status and the people’s regard and respect for her are indicated by the fact that they wait for her return before moving on.

That regard may be due to an invaluable contribution that she makes to the entire people: ensuring that they have fresh water in the desert. In associating Miriam with water, the biblical text extends beyond the two episodes: the Nile and the Red Sea. Immediately after her death, we are told that “the community was without water” (Numbers 20:2). By way of explaining the sequence of the two events, the Midrash relates that as long as Miriam was alive, a well – one of the seven wonders created by God at twilight on the sixth day of Creation – accompanied the people. At her death, Miriam’s well dried up. Like water, Miriam is a source of life.

How are we to understand Aaron’s reaction?

Following the death of his sons, he was silent:

Now Aaron's sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before the Lord alien fire, which He had not enjoined upon them. And fire came forth from the Lord and consumed them; thus they died at the instance of the Lord. Then Moses said to Aaron, “This is what the Lord meant when He said: Through those near to Me I show Myself holy, and gain glory before all the people.” And Aaron was silent. (Leviticus 10:1-3)

Following Miriam’s punishment, he speaks:

As the cloud withdrew from the Tent, there was Miriam stricken with snow-white scales! When Aaron turned toward Miriam, he saw that she was stricken with scales. And Aaron said to Moses, “O my lord, account not to us the sin which we committed in our folly. Let her not be as one dead, who emerges from his mother’s womb with half his flesh eaten away.” So Moses cried out to the Lord, saying, “O God, pray heal her!” (Numbers 12:10-13)

1. Are these reactions unrelated?

2. Is it possible that the difference is rooted in the different nature of the events? Aaron’s sons deviated from the prescribed ritual, whereas Miriam insulted Moses. Are we to conclude that a sin against God is less serious than a sin against Moses?

3. The first sin was against the Divinity while the second was against a person. Did this distinction affect Aaron’s response? Is it possible that Aaron simply reacted spontaneously or emotionally, without any consideration of distinctions?

4. Is it possible that Aaron’s reaction to Miriam’s fate is prompted by his desire not to repeat his earlier “mistake”? Will he no longer remain silent following the death of his sons? Why?

5. Does Aaron’s reaction reflect a sense of guilt for not protesting the death of his sons?

6. Is his reaction a form of self-criticism?

7. Why does Aaron assume responsibility: “And Aaron said to Moses, “O my lord…” Why did he not do the same in response to the death of his sons? Wasn’t their conduct a result of his own failure?

8. How are we to understand Moses’ response:
• “Then Moses said to Aaron, “This is what the Lord meant when He said: Through those near to Me I show Myself holy…”
• “So Moses cried out to the Lord, saying, “O God, pray heal her!”
* Why didn’t Moses cry out in response to the death of his nephews?
* Does Moses regret his conduct? Was his attempt to “justify” the death of his nephews wholehearted? Shouldn’t he have prayed then as well?
* Moses’ outcry follows the description: “Now Moses was a very humble man, more so than any other man on earth.” Does Moses regret his humility? Does he feel that he, too, is guilty? Does he feel that he should have acted to prevent Aaron’s and Miriam’s discontent?
* The verse describing Moses’ humility directly follows the criticism of Moses by Aaron and Miriam. Is this a mere coincidence?
* In response to Miriam’s punishment, Aaron says: “Let her not be as one dead, who emerges from his mother’s womb with half his flesh eaten away.” It was Miriam who accompanied Moses from the time of his birth. Is the punishment that makes her resemble a stillborn child intended to remind Miriam of that? Or is it intended to remind Moses?