Be'halot'cha(Numbers 8-12)

Moshe and His Wife

At the end of Parshat Be'halot'cha there is a recounting of a short episode of sibling intrigue:

"And Miriam and Aaron spoke against Moses because of the Kushite woman whom he had married; for he had married a Kushite woman. And they said, 'Has the Lord indeed spoken only by (through) Moses? Has He not spoken also by us?' And the Lord heard it. And the man Moses was very humble, more than any other men upon the face of the earth. And the Lord spoke suddenly to Moses, and to Aaron, and to Miriam, 'Come out you three to the Tent of Meeting.' And the three came out." (Bamidbar 12:1-4)

This section is obscure. Each verse is difficult independently, and the connection between one verse and the next is also unclear. What was the problem with Moshe's choice of spouse? What is the identity of this woman? What is the connection between the marriage and the fact that Moshe was a prophet? Why does the Torah feel the need to share the important biographical note that Moshe was the most modest of men, specifically at this juncture?

Reviewing the classical commentaries yields an amazing discovery: None of the commentaries take this section at face value. The principle that the meaning of a text should fit into the words is discarded. In this case, Chazal followed an oral tradition regarding what had transpired, regardless of the "plain meaning" of the text which teaches a different lesson.

The first question to arise is the identity of this woman: Is she Zipporah, daughter of Yitro of Midian, whom we were told Moshe took as a partner years earlier, or another woman? On this point the commentaries are divided: Some (like Unkolus and Rashi) insist the Kushite referred here is, in fact, Zipporah. Others (Targum Pseudo Yonatan and Rashbam) claim that Moshe had taken a different wife. The source of contention lies with the translation of the word kushite, which is variously taken to mean either from the land of Kush (tentatively identified with Ethiopia) or as a reference to a particular trait of people of that land, namely a dark pigmentation of the skin.

The simple reading of the text would suggest that Moshe married a woman heretofore unknown to us, and, in fact, she was from Ethiopia. If this is the correct understanding we would need to find out when Moshe had time for such a courtship and romance. Furthermore, what was the objection of his siblings? Was it simply because Moshe married the "wrong" type of woman? Do we hear echoes of racism? The discussion between Miriam and Aharon regarding Moshe's choice of spouse seems to be a pretext to a larger complaint having something to do with prophecy, which is brought up in the following verse and is the point which God takes up in his response.

It seems unlikely that her color was the problem: The entire Jewish People were middle-eastern, making it highly likely that a large percentage were themselves of fairly dark complexion.⁽¹⁾ On the other hand, we cannot help but consider that the punishment eventually meted out to Miriam is leprosy; the Torah emphasizes that her affliction affects her skin and its color":⁽²⁾

"And the cloud departed from off the Tent; and, behold, Miriam had become leprous, white as snow..." (Bamidbar 12:10)

To explain the sudden appearance of the Kushite wife, the commentaries quote an elaborate tale: When fleeing Par'oh Moshe made his way to Africa and settled for a while in Ethiopia. He eventually became an important leader there, and married the queen.⁽³⁾

Rashi, perhaps within a more general "theory of conservation of characters," believes this woman to be none other that Zipporah, and offers three different explanations for the appellation Kushite. Rashi's basic approach is clear: Kushite denotes beauty. Rashi concedes that the "plain meaning" does not translate as "beautiful", but contends that the text is employing a euphemism to describe Moshe's wife, a woman of physical and spiritual beauty.

But if this is so, and the discussion here regards Zipporah, is our problem with this passage solved? If Moshe had married Zipporah (years ago) and she was beautiful in every way – what problem could Miriam and Aharon have? Rashi's answer: Moshe had separated from his wife. While the text does not say this at all, it seems that the sages had a strong tradition that this is the actual meaning of this passage. Even commentaries who say that Moshe married an Ethiopian queen still suggest that the problem was that he had separated from her. Perhaps Rashi, who sees the term Isha Kushite as a euphemism to describe Zipporah, also sees the term "for he had taken a Kushite woman" as a euphemism: What the Torah really means to say is that Moshe had separated from his wife. Perhaps, aware of Moshe's greatness, Miriam exercised caution and spoke with reticence while criticizing her brother, and did not spell out what was bothering her.

We can now reconstruct the section as follows: Moshe had separated from his wife. Miriam finds this unacceptable. She turns to her brother Aharon and, in Moshe's presence, says that what Moshe did was wrong. The next verse remains difficult: what is the connection between Moshe's marital status and the fact that Miriam was also a prophet? If we set this problem aside temporarily, we continue our reconstruction of the scene with God calling all three protagonists out; verse 4 indicates that Moshe was indeed within earshot of Miriam's criticism, and all three parties are summoned by God. The fact that Moshe remained silent even when attacked by his older brother and sister helps us to better understand the "editorial comment" about Moshe's modesty in verse three. When Moshe does not respond, God decides to stand in Moshe's defense.

Thus far, our understanding of this passage leaves us with several unanswered questions: Why did Moshe separate from his wife? What is the relationship between this separation and prophecy? Additionally, we might ask why Miriam felt it was her right to attack Moshe.

Under normal circumstances the ideal of marital bliss is considered an ideal in the Torah. The opening chapters of Bereishit describe the ideal of man and woman becoming of one flesh (Bereishit 2:24). Existentially and physically man and woman are seen as imperfect when alone. Nonetheless, the idea of separation was introduced when the Jews stood at Mount Sinai and prepared for Revelation.⁽⁴⁾ Apparently the reason for the separation was to properly prepare for the singular moment of Revelation. All of Israel needed a single-minded level of kavanah which precluded other relationships. After the theophany, all of Israel returned to their tents and spouses. Only Moshe remained alone.

"Go say to them, 'Return again into your tents'. But as for you, stand here by Me, and I will speak to you all the commandments, and the statutes, and the judgments, which you shall teach them, that they may do them in the land which I give them to possess." (Devarim 5:27,28)⁽⁵⁾

Moshe, the man of God,⁽⁶⁾ was to be in a constant state of preparedness for the Divine Word. Miriam was correct; there were other prophets, but none had as intimate a relationship with God. Moshe was different, unique. His sister's complaint was not valid. True, she too was a prophetess, she simply was not like Moshe, nor was anyone else.⁽⁷⁾

Miriam must certainly have been aware of the qualitative superiority of Moshe's prophetic experience. What emboldened her to attack or question Moshe in this particular instance? Perhaps the answer lies in her choice of words. Miriam notes that God had spoken to her as well, a fact borne out by the verses immediately following the splitting of the sea. When the Israelites left Egypt, they had a showdown with the hated Egyptians at the Red Sea. Upon witnessing their miraculous salvation, Moshe led the men of Israel in song. The Torah then adds that Miriam led the women in song.

"And Miriam the prophetess, the sister of Aaron, took a tambourine in her hand; and all the women went out after her with tambourines, dancing. And Miriam answered them, 'Sing to the Lord, for He has triumphed gloriously; the horse and his rider has He thrown into the sea." (Shmot 15:20,21)

Here Miriam is described as both a prophetess and as the sister of Aharon. Why is she not described as the sister of Moshe? Rashi explains that she achieved prophecy at the point when she was only the sister of Aharon, before Moshe was born. What was the content of her prophecy? That one day Moshe would be the savior. This prophecy led Miriam to action: she encouraged her parents who had separated to reunite.

"And his sister stood afar off" (Shmot 2:4). Why did Miriam stand afar off? R. Amram in the name of Rav said: Because Miriam prophesied, ' My mother is destined to give birth to a son who will save Israel'; and when the house was flooded with light at the birth of Moses, her father arose and kissed her head and said: 'My daughter, thy prophecy has been fulfilled.' This is the meaning of: "And Miriam the prophetess, the sister of Aaron, took a timbrel" (Shmot 15, 20); "The sister of Aaron," but not of Moses? [She is so called] because in fact she said this prophecy when she was yet only the sister of Aaron, Moses not having been born yet. Now that she was casting him into the river, her mother struck her on the head, saying: "My daughter, what about thy prophecy?" This is why it says: "and his sister stood afar off" - to know what would be the outcome of her prophecy. (Midrash Rabbah – Shmot 1:22)

Amram was afraid lest a son be born; the child would be taken and executed. In such a world, he reasoned, it was better not to have children. Miriam chastised her father and declared that he was worse than the hated Par'oh himself, for Par'oh only threatened the male children, while Amram's plan would prevent all children from being born. Amram accepted his daughter's argument, he and Yocheved remarried, and the couple were serenaded by their older children. Soon enough a son was born and the light of his aura filled the room.

"And there went a man of the house of Levi" (Shmot 2:1). Where did he go? R. Judah, the son of R. Zebina, said: He followed his daughter's advice. It was taught: Amram was the leading man of his generation; "and took for his wife a daughter of Levi." It does not say "he took her back," but "he took," proving, said R. Judah, the son of Zebina, that he went through a marriage ceremony with her. He placed her on the bridal throne, Miriam and Aharon dancing before them and the angels saying: "As a joyful mother of children" [Tehilim 113:9].( Midrash Rabbah - Exodus 1:19)

Moshe owed his very existence to his sister's prophecy, for her prophecy caused her separated parents to reunite. Now we can appreciate why Miriam insists that she, too prophesized, and why she felt it was her right to comment upon this phenomenon she perceived as being so negative. Nonetheless, Miriam was mistaken: Moshe's prophecy was unlike any other. Ultimately, God agreed (or ordered) that Moshe should remain alone: Moshe, and he alone, would remain constantly on the level all of Israel obtained before the Revelation at Sinai.

Rav Yosef Dov Soloveitchik once explained in the name of his grandfather Rav Chaim Soloveitchik that this section regarding Miriam is not about slander, but something far more basic. At the end of our daily prayers there is a custom, recorded in many sidurim, to recount on a daily basis the six items that the Torah specifically commands to "remember." Included in this list are the Exodus (Shmot 13:3), Shabbat (Shmot 20:8), the Revelation at Mount Sinai (Devarim 16:3), the epic struggle with Amalek (Devarim 25:17), and the sin of angering God in the Desert (Devarim 9:7). Among the others we find the commandment to remember what happened to Miriam.

"Remember what the Lord your God did to Miriam by the way, after you came out of Egypt." (Devarim 24:9)

Why did this particular offence rate consideration equal to the other major principles in Judaism? Rav Chaim addressed this question by pointing to the Thirteen Articles of Belief enumerated by the Rambam. The sixth principle deals with belief in prophecy, while the seventh speaks of belief in Moshe as the leader of prophets. Rav Chaim questioned the necessity of enumerating these two ideas separately, as two distinct articles of belief. His answer is that aside from believing in the reality of prophecy we are also enjoined to believe that Moshe was the spiritual father of all prophets and hence he was on a level all by himself. This is an independent obligation; it is possible to believe in the idea of God communicating with man without necessarily recognizing the unique nature of the communication Moshe received. Such a belief system could eventually open the door to any false prophet, who might contradict the Mosaic Law and pervert the chain of Masorah. This was the sin of Miriam: She knew that her brother was the greatest prophet in the world, the greatest to ever live. Her mistake was in believing that she and Aharon were in the same "league" as their brother Moshe, which was clearly not the case. Moshe towered above all others. He was on a completely different level - and he was too modest to say so.

This helps to complete our understanding of the entire episode. Miriam, who was aware of her brother's greatness, thought that in this instance she had greater insight, and a moral right to express her displeasure with her brother. She recalled her parents' separation and saw the danger inherent in her brother's behavior. Upon hearing of his separation, Miriam speaks with moral outrage: How could Moshe - the living proof of her prophecy, the result of her parents' reunification - how could he of all people separate from his wife? It struck her as an outrage. If the reason was because he was a prophet – her response was that he was not the only prophet; she received God's Word before he was born, and because she did, he was born!

Miriam, the midwife who took as her personal mission the continuity of the Jewish People,⁽⁸⁾ was mistaken in this instance. Although such separation was not to be normative behavior for the entire community, or even for other prophets, Moshe was different. Moshe needed to separate and constantly conduct himself as if Sinaitic Revelation was always taking place, because for Moshe it always was.

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