From the perspective of structure, this section begins with the purification of the Levites in 8:5, paralleling the story of Miriam’s leprosy and purification beginning in 12:1. Within that envelope are four complaints and outcomes.
THE COMPLAINTS OF THE CHILDREN OF ISRAEL
For a person seeking biblical wisdom on the ideal diet for human beings, this section is a goldmine. The details of the people “lusting” for “flesh” and disdaining the gift of manna is matched by G-d’s proclamation that the people will eat meat not one or two or five or ten or twenty days but “until it come out at your nostrils, and it be loathsome unto you.”
The first complaint is diffuse, the people murmuring and “speaking evil” in the ears of the Lord. The consequence is immediate, a fire that ravages the boundaries of the camp.
The second complaint is very specific, as the “rifraff” or “mixed multitude” recall longingly “the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic…” At the same time, they dismiss the manna, lovingly described in some detail…but not by the Congregation of Israel, inspired to join in with whoever constitutes the rifraff. Instead of appreciating the Lord’s saving action, represented in the manna, they weep at the doors of their tents.
In the case of the second complaint, the response is first, in the wind, which brings and drops quail, 6 feet deep and a day’s journey all the way around, an unimaginable amount. The people gather for two entire days and a night, foregoing sleep, and “While the flesh was yet between their teeth, ere it was chewed, the anger of the LORD was kindled against the people, and the LORD smote the people with a very great plague.” The second consequence of ingratitude coupled with gluttony is a plague.
The order of events: Fire, a beneficial wind bringing an abundance of riches, followed by plague. Purification and a second chance. Indulgence, and a plague.
| א וַיְהִי הָעָם כְּמִתְאֹנְנִים, רַע בְּאָזְנֵי יְהוָה; |
1 And the people were as murmurers, speaking evil in the ears of the LORD… |
| ד וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ, הִתְאַוּוּ תַּאֲוָה; וַיָּשֻׁבוּ וַיִּבְכּוּ, גַּם בְּנֵי יִשְׂרָאֵל, וַיֹּאמְרוּ, מִי יַאֲכִלֵנוּ בָּשָׂר. |
4 And the mixed multitude that was among them fell a lusting; and the children of Israel also wept on their part, and said: ‘Would that we were given flesh to eat! |
| ה זָכַרְנוּ, אֶת-הַדָּגָה, אֲשֶׁר-נֹאכַל בְּמִצְרַיִם, חִנָּם; אֵת הַקִּשֻּׁאִים, וְאֵת הָאֲבַטִּחִים, וְאֶת-הֶחָצִיר וְאֶת-הַבְּצָלִים, וְאֶת-הַשּׁוּמִים. |
5 We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic; |
| ו וְעַתָּה נַפְשֵׁנוּ יְבֵשָׁה, אֵין כֹּל–בִּלְתִּי, אֶל-הַמָּן עֵינֵינוּ. |
6 but now our soul is dried away; there is nothing at all; we have nought save this manna to look to.’– |
| ז וְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח. |
7 Now the manna was like coriander seed, and the appearance thereof as the appearance of bdellium. |
| ח שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם, אוֹ דָכוּ בַּמְּדֹכָה, וּבִשְּׁלוּ בַּפָּרוּר, וְעָשׂוּ אֹתוֹ עֻגוֹת; וְהָיָה טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן. |
8 The people went about, and gathered it, and ground it in mills, or beat it in mortars, and seethed it in pots, and made cakes of it; and the taste of it was as the taste of a cake baked with oil. |
| ט וּבְרֶדֶת הַטַּל עַל-הַמַּחֲנֶה, לָיְלָה, יֵרֵד הַמָּן, עָלָיו. |
9 And when the dew fell upon the camp in the night, the manna fell upon it.– |
| י וַיִּשְׁמַע מֹשֶׁה אֶת-הָעָם, בֹּכֶה לְמִשְׁפְּחֹתָיו–אִישׁ, לְפֶתַח אָהֳלוֹ; וַיִּחַר-אַף יְהוָה מְאֹד, וּבְעֵינֵי מֹשֶׁה רָע. |
10 And Moses heard the people weeping, family by family, every man at the door of his tent; and the anger of the LORD was kindled greatly; and Moses was displeased. |
Solutions:
| א … וַיִּשְׁמַע יְהוָה, וַיִּחַר אַפּוֹ, וַתִּבְעַר-בָּם אֵשׁ יְהוָה, וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה. |
1 …and when the LORD heard it, His anger was kindled; and the fire of the LORD burnt among them, and devoured in the uttermost part of the camp. |
| ב וַיִּצְעַק הָעָם, אֶל-מֹשֶׁה; וַיִּתְפַּלֵּל מֹשֶׁה אֶל-יְהוָה, וַתִּשְׁקַע הָאֵשׁ. |
2 And the people cried unto Moses; and Moses prayed unto the LORD, and the fire abated. |
| ג וַיִּקְרָא שֵׁם-הַמָּקוֹם הַהוּא, תַּבְעֵרָה: כִּי-בָעֲרָה בָם, אֵשׁ יְהוָה. |
3 And the name of that place was called Taberah, because the fire of the LORD burnt among them. |
| יח וְאֶל-הָעָם תֹּאמַר הִתְקַדְּשׁוּ לְמָחָר, וַאֲכַלְתֶּם בָּשָׂר–כִּי בְּכִיתֶם בְּאָזְנֵי יְהוָה לֵאמֹר מִי יַאֲכִלֵנוּ בָּשָׂר, כִּי-טוֹב לָנוּ בְּמִצְרָיִם; וְנָתַן יְהוָה לָכֶם בָּשָׂר, וַאֲכַלְתֶּם. |
18 And say thou unto the people: Sanctify yourselves against to-morrow, and ye shall eat flesh; for ye have wept in the ears of the LORD, saying: Would that we were given flesh to eat! for it was well with us in Egypt; therefore the LORD will give you flesh, and ye shall eat. |
| יט לֹא יוֹם אֶחָד תֹּאכְלוּן, וְלֹא יוֹמָיִם; וְלֹא חֲמִשָּׁה יָמִים, וְלֹא עֲשָׂרָה יָמִים, וְלֹא, עֶשְׂרִים יוֹם. |
19 Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; |
| כ עַד חֹדֶשׁ יָמִים, עַד אֲשֶׁר-יֵצֵא מֵאַפְּכֶם, וְהָיָה לָכֶם, לְזָרָא: יַעַן, כִּי-מְאַסְתֶּם אֶת-יְהוָה אֲשֶׁר בְּקִרְבְּכֶם, וַתִּבְכּוּ לְפָנָיו לֵאמֹר, לָמָּה זֶּה יָצָאנוּ מִמִּצְרָיִם. |
20 but a whole month, until it come out at your nostrils, and it be loathsome unto you; because that ye have rejected the LORD who is among you, and have troubled Him with weeping, saying: Why, now, came we forth out of Egypt?’ |
| לא וְרוּחַ נָסַע מֵאֵת יְהוָה, וַיָּגָז שַׂלְוִים מִן-הַיָּם, וַיִּטֹּשׁ עַל-הַמַּחֲנֶה כְּדֶרֶךְ יוֹם כֹּה וּכְדֶרֶךְ יוֹם כֹּה, סְבִיבוֹת הַמַּחֲנֶה–וּכְאַמָּתַיִם, עַל-פְּנֵי הָאָרֶץ. |
31 And there went forth a wind from the LORD, and brought across quails from the sea, and let them fall by the camp, about a day’s journey on this side, and a day’s journey on the other side, round about the camp, and about two cubits above the face of the earth. |
| לב וַיָּקָם הָעָם כָּל-הַיּוֹם הַהוּא וְכָל-הַלַּיְלָה וְכֹל יוֹם הַמָּחֳרָת, וַיַּאַסְפוּ אֶת-הַשְּׂלָו–הַמַּמְעִיט, אָסַף עֲשָׂרָה חֳמָרִים; וַיִּשְׁטְחוּ לָהֶם שָׁטוֹחַ, סְבִיבוֹת הַמַּחֲנֶה. |
32 And the people rose up all that day, and all the night, and all the next day, and gathered the quails; he that gathered least gathered ten heaps; and they spread them all abroad for themselves round about the camp. |
| לג הַבָּשָׂר, עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם–טֶרֶם, יִכָּרֵת; וְאַף יְהוָה, חָרָה בָעָם, וַיַּךְ יְהוָה בָּעָם, מַכָּה רַבָּה מְאֹד. |
33 While the flesh was yet between their teeth, ere it was chewed, the anger of the LORD was kindled against the people, and the LORD smote the people with a very great plague. |
| לד וַיִּקְרָא אֶת-שֵׁם-הַמָּקוֹם הַהוּא, קִבְרוֹת הַתַּאֲוָה: כִּי-שָׁם, קָבְרוּ, אֶת-הָעָם, הַמִּתְאַוִּים. |
34 And the name of that place was called Kibroth-hattaavah, because there they buried the people that lusted. |
COMPLAINT OF MOSES
Moses complains that G-d has placed an impossible burden on his, Moses’, shoulders in making him the leader of this people. He neither conceived nor gave birth to them, and it shouldn’t be his job to keep them fed according to their infantile desires. He complains that his load is too heavy. If this is going to continue to be the plan, G-d should just kill him.
G-d’s solution to Moses’ complaint is administrative, much along the lines of Yitro/Hobab at an early place in the text. G-d tells Moses to bring seventy elders of the people, and G-d will “take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee…” Fair enough, but “it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more.” Does this mean they in fact were not providing the necessary assistance to Moses?
The story continues to tell us, “there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp.” When someone comes to report that two not among the 70 are assuming the mantle of “prophecy” and Joshua advises to “shut them in,” protecting Moses, his mentor, Moses replies, “Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them!” With these words, he at once affirms his own modesty, a characteristic that gets more attention in the next segment, and the true nature of the people’s mission, to be a holy people.
| יא וַיֹּאמֶר מֹשֶׁה אֶל-יְהוָה, לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ, וְלָמָּה לֹא-מָצָתִי חֵן, בְּעֵינֶיךָ: לָשׂוּם, אֶת-מַשָּׂא כָּל-הָעָם הַזֶּה–עָלָי. |
11 And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me? |
| יב הֶאָנֹכִי הָרִיתִי, אֵת כָּל-הָעָם הַזֶּה–אִם-אָנֹכִי, יְלִדְתִּיהוּ: כִּי-תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ, כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת-הַיֹּנֵק, עַל הָאֲדָמָה, אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו. |
12 Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers? |
| יג מֵאַיִן לִי בָּשָׂר, לָתֵת לְכָל-הָעָם הַזֶּה: כִּי-יִבְכּוּ עָלַי לֵאמֹר, תְּנָה-לָּנוּ בָשָׂר וְנֹאכֵלָה. |
13 Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat. |
| יד לֹא-אוּכַל אָנֹכִי לְבַדִּי, לָשֵׂאת אֶת-כָּל-הָעָם הַזֶּה: כִּי כָבֵד, מִמֶּנִּי. |
14 I am not able to bear all this people myself alone, because it is too heavy for me. |
| טו וְאִם-כָּכָה אַתְּ-עֹשֶׂה לִּי, הָרְגֵנִי נָא הָרֹג–אִם-מָצָאתִי חֵן, בְּעֵינֶיךָ; וְאַל-אֶרְאֶה, בְּרָעָתִי. {פ} |
15 And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.’ {P} |
Solution:
| טז וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, אֶסְפָה-לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל, אֲשֶׁר יָדַעְתָּ, כִּי-הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו; וְלָקַחְתָּ אֹתָם אֶל-אֹהֶל מוֹעֵד, וְהִתְיַצְּבוּ שָׁם עִמָּךְ. |
16 And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee. |
| יז וְיָרַדְתִּי, וְדִבַּרְתִּי עִמְּךָ שָׁם, וְאָצַלְתִּי מִן-הָרוּחַ אֲשֶׁר עָלֶיךָ, וְשַׂמְתִּי עֲלֵיהֶם; וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם, וְלֹא-תִשָּׂא אַתָּה לְבַדֶּךָ. |
17 And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone. |
| כד וַיֵּצֵא מֹשֶׁה–וַיְדַבֵּר אֶל-הָעָם, אֵת דִּבְרֵי יְהוָה; וַיֶּאֱסֹף שִׁבְעִים אִישׁ, מִזִּקְנֵי הָעָם, וַיַּעֲמֵד אֹתָם, סְבִיבֹת הָאֹהֶל. |
24 And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent. |
| כה וַיֵּרֶד יְהוָה בֶּעָנָן, וַיְדַבֵּר אֵלָיו, וַיָּאצֶל מִן-הָרוּחַ אֲשֶׁר עָלָיו, וַיִּתֵּן עַל-שִׁבְעִים אִישׁ הַזְּקֵנִים; וַיְהִי, כְּנוֹחַ עֲלֵיהֶם הָרוּחַ, וַיִּתְנַבְּאוּ, וְלֹא יָסָפוּ. |
25 And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more. |
| כו וַיִּשָּׁאֲרוּ שְׁנֵי-אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵהֶם הָרוּחַ, וְהֵמָּה בַּכְּתֻבִים, וְלֹא יָצְאוּ, הָאֹהֱלָה; וַיִּתְנַבְּאוּ, בַּמַּחֲנֶה. |
26 But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp. |
| כז וַיָּרָץ הַנַּעַר, וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר: אֶלְדָּד וּמֵידָד, מִתְנַבְּאִים בַּמַּחֲנֶה. |
27 And there ran a young man, and told Moses, and said: ‘Eldad and Medad are prophesying in the camp.’ |
| כח וַיַּעַן יְהוֹשֻׁעַ בִּן-נוּן, מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו–וַיֹּאמַר: אֲדֹנִי מֹשֶׁה, כְּלָאֵם. |
28 And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’ |
| כט וַיֹּאמֶר לוֹ מֹשֶׁה, הַמְקַנֵּא אַתָּה לִי; וּמִי יִתֵּן כָּל-עַם יְהוָה, נְבִיאִים–כִּי-יִתֵּן יְהוָה אֶת-רוּחוֹ, עֲלֵיהֶם. |
29 And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them!’ |
| ל וַיֵּאָסֵף מֹשֶׁה, אֶל-הַמַּחֲנֶה–הוּא, וְזִקְנֵי יִשְׂרָאֵל. |
30 And Moses withdrew into the camp, he and the elders of Israel. |
THE COMPLAINT OF MIRIAM AND AARON
Miriam’s and Aaron’s complaint appears to be that Moses has taken all the power to himself, that is, they are jealous: “Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?” Yet their specific issue is with the Cushite (black) woman that Moses married. Her racial origin is mentioned twice in verse 1. The specifics seem to be manufactured, a pretext to disguise their real issue, jealousy.
Their claim is refuted in Moses’ own words before Miriam and Aaron even complain when Moses shows his willingness, even his desire, to share power with people who have a sense of their mission. The claim is refuted by the text itself in the next verse, which affirms, “Now the man Moses was very meek, above all the men that were upon the face of the earth.” We are then left with the original, spurious complaint, a mere pretext.
The “solution” is described in an interesting way: “And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam…” It almost seems as if G-d leaps to Moses’ defense, Moses, whom we were just told, is very meek, above all the men that were upon the face of the earth. G-d points out the ways in which Moses is superior to any other prophet, including Moses and Aaron, who cannot claim that G-d speaks directly to them, mouth to mouth. Moses “is trusted in all My house.”
Strangely, although Miriam and Aaron conspired together against Moses, and the Lord’s anger is kindled against them, only Miriam is punished: “And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous.”
When Aaron pleads with Moses on Miriam’s behalf, then Moses with G-d, G-d responds with these words, “If her father had but spit in her face, should she not hide in shame seven days? let her be shut up without the camp seven days, and after that she shall be brought in again.”
I don’t have an answer to the question, why the focus on Miriam when both she and Aaron are at fault? Has Aaron already been demoted enough for the episode with the Golden Calf? Is there a subtle reference to the Garden of Eden story? A question for another time.
| א וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה, עַל-אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח: כִּי-אִשָּׁה כֻשִׁית, לָקָח. |
1 And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. |
| ב וַיֹּאמְרוּ, הֲרַק אַךְ-בְּמֹשֶׁה דִּבֶּר יְהוָה–הֲלֹא, גַּם-בָּנוּ דִבֵּר; וַיִּשְׁמַע, יְהוָה. |
2 And they said: ‘Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?’ And the LORD heard it.– |
| ג וְהָאִישׁ מֹשֶׁה, עָנָו מְאֹד–מִכֹּל, הָאָדָם, אֲשֶׁר, עַל-פְּנֵי הָאֲדָמָה. {ס} |
3 Now the man Moses was very meek, above all the men that were upon the face of the earth.– {S} |
The Solution:
| ד וַיֹּאמֶר יְהוָה פִּתְאֹם, אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן וְאֶל-מִרְיָם, צְאוּ שְׁלָשְׁתְּכֶם, אֶל-אֹהֶל מוֹעֵד; וַיֵּצְאוּ, שְׁלָשְׁתָּם. |
4 And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam: ‘Come out ye three unto the tent of meeting.’ And they three came out. |
| ה וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן, וַיַּעֲמֹד פֶּתַח הָאֹהֶל; וַיִּקְרָא אַהֲרֹן וּמִרְיָם, וַיֵּצְאוּ שְׁנֵיהֶם. |
5 And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth. |
| ו וַיֹּאמֶר, שִׁמְעוּ-נָא דְבָרָי; אִם-יִהְיֶה, נְבִיאֲכֶם–יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע, בַּחֲלוֹם אֲדַבֶּר-בּוֹ. |
6 And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream. |
| ז לֹא-כֵן, עַבְדִּי מֹשֶׁה: בְּכָל-בֵּיתִי, נֶאֱמָן הוּא. |
7 My servant Moses is not so; he is trusted in all My house; |
| ח פֶּה אֶל-פֶּה אֲדַבֶּר-בּוֹ, וּמַרְאֶה וְלֹא בְחִידֹת, וּתְמֻנַת יְהוָה, יַבִּיט; וּמַדּוּעַ לֹא יְרֵאתֶם, לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה. |
8 with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’ |
| ט וַיִּחַר-אַף יְהוָה בָּם, וַיֵּלַךְ. |
9 And the anger of the LORD was kindled against them; and He departed. |
| י וְהֶעָנָן, סָר מֵעַל הָאֹהֶל, וְהִנֵּה מִרְיָם, מְצֹרַעַת כַּשָּׁלֶג; וַיִּפֶן אַהֲרֹן אֶל-מִרְיָם, וְהִנֵּה מְצֹרָעַת. |
10 And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous. |
| יא וַיֹּאמֶר אַהֲרֹן, אֶל-מֹשֶׁה: בִּי אֲדֹנִי–אַל-נָא תָשֵׁת עָלֵינוּ חַטָּאת, אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ. |
11 And Aaron said unto Moses: ‘Oh my lord, lay not, I pray thee, sin upon us, for that we have done foolishly, and for that we have sinned. |
| יב אַל-נָא תְהִי, כַּמֵּת, אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ, וַיֵּאָכֵל חֲצִי בְשָׂרוֹ. |
12 Let her not, I pray, be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.’ |
| יג וַיִּצְעַק מֹשֶׁה, אֶל-יְהוָה לֵאמֹר: אֵל, נָא רְפָא נָא לָהּ. {פ} |
13 And Moses cried unto the LORD, saying: ‘Heal her now, O God, I beseech Thee.’ {P} |
| יד וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ–הֲלֹא תִכָּלֵם, שִׁבְעַת יָמִים; תִּסָּגֵר שִׁבְעַת יָמִים, מִחוּץ לַמַּחֲנֶה, וְאַחַר, תֵּאָסֵף. |
14 And the LORD said unto Moses: ‘If her father had but spit in her face, should she not hide in shame seven days? let her be shut up without the camp seven days, and after that she shall be brought in again.’ |
| טו וַתִּסָּגֵר מִרְיָם מִחוּץ לַמַּחֲנֶה, שִׁבְעַת יָמִים; וְהָעָם לֹא נָסַע, עַד-הֵאָסֵף מִרְיָם. |
15 And Miriam was shut up without the camp seven days; and the people journeyed not till Miriam was brought in again. |
CONCLUSION
So what does it all mean? We have four complaints and four consequences:
- Murmuring – fire (Children of Israel).
- Lack of appreciation, gluttony – plague (Children of Israel inspired by “rifraff” or mixed multitude).
- Too much responsibility – distribution of load (Moses).
- Jealousy and conspiracy – death-like disease, leprosy (Miriam & Aaron).
In all four cases, there is no doubt the complaints were made (from a legal perspective). In the first instance, the people speak evil “in the ears of the Lord.” In the second instance, they are equally voluble, although no specific recipient of their complaints is named. Moses hears each weeping in front of his/her tent, though. In the third instance, Moses speaks directly to G-d. Finally, in the fourth instance, “the Lord heard it.”
G-d administers consequences, showing different relationships first, with the Children of Israel, then with Moses, finally with Miriam and Aaron.
- The Children of Israel, far from purpose-driven, are impulse-driven gluttons, forgetting G-d’s great saving action on their behalf. G-d purifies them with fire, but their self-absorption continues, and they are struck with plague.
- Moses’ complaint is just and reasonable and related to accomplishing the mission of his people. G-d responds accordingly, distributing Moses’ burden of responsibility among the congregation. Moses, far from reluctant to relinquish power and responsibility, wishes to share it even more widely.
- Miriam and Aaron generate community discord with a red flag, hoping to disguise their real issue, self-absorbed jealousy, and Miriam pays the price with her impurity and humiliation.
The purity allusions with regard to the Children of Israel and Miriam and Aaron form another envelope around the Yitro allusion related to Moses. The first, second and fourth issues are between Israelites and G-d, then the priests and G-d, a vertical alignment. The third issue is a lateral alignment, with Moses, cognizant of his followers’ complaints, struggling under the burden of moving a whole community forward.
The sense of physical movement is part of the imagery of the segment as well, with Pesach Sheni for travelers or those who inadvertently come into contact with death on the Eve of Passover with no time to purify. The Israelites set forward on their first great march from Sinai on the 20th day of the 2nd month of the 2nd year, accompanied with trumpets and tribal flags.
Other than a somewhat tongue-in-cheek observation, I don’t have a clear sense of the overall structure and purpose of Numbers in the framework of the Torah narrative. That observation is that while Exodus read like a love story between G-d and the people of Israel, Numbers reads like a somewhat dysfunctional marriage including a constant flow of exhausting criticism.
These posts at this point are things that I notice as I read and will come back to when I finish the entire text.
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