זֹאת תּוֹרַת הָעוֹלָה. וּמַהוּ עוֹלָה, אֶלָּא שֶׁהִיא עוֹלָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְכַפֶּרֶת עַל עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל. כִּי בְּעֵת שֶׁעָשָׂה אַבְרָהָם עוֹלַת הָאַיִל, שֶׁנֶּאֱמַר: וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר (בראשית כב, יג), וּמַהוּ אַחַר, אֶלָּא אַחַר שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא כִּי בְּכָל לְבָבוֹ וּבְכָל נַפְשׁוֹ בָּא לְהַעֲלוֹת לְיִצְחָק בְּנוֹ לְעוֹלָה, וְשָׁלַח לוֹ הָאַיִל, אָמְרוּ חֲכָמִים, כִּי מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית נִבְרָא הָאַיִל לְהַעֲלוֹתוֹ עוֹלָה תַּחַת יִצְחָק. וְזֶה שֶׁכָּתוּב, וְהִנֵּה אַיִל אַחַר וְגוֹ'. וַיִּקַּח אֶת הָאַיִל וְגוֹ' (שם), שָׁם הִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעֵת שֶׁיַּעֲלוּ בָּנָיו עוֹלוֹת, שֶׁיְּקַבְּלֵם מִיָּד. אָמְרוּ חֲכָמִים זִכְרוֹנָם לִבְרָכָה, אִלּוּלֵי שֶׁנִּתְעַכֵּב אַבְרָהָם לִבְדֹּק הַסַּכִּין, הָיָה נִשְׁחָט יִצְחָק, אֲבָל נִתְעַכֵּב לִבְדֹּק הַסַּכִּין. מִיָּד נִכְמְרוּ רַחֲמָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִצְחָק, וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַפָּמַלְיָא שֶׁלּוֹ, רְאוּ כַּמָּה זֶה הַצַּדִּיק זָרִיז לַעֲשׂוֹת דִּבְרֵי מַאֲמָרִי. מִיָּד אָמַר לַמַּלְאָךְ לְהַצִּילוֹ, שֶׁנֶּאֱמַר: וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי (בראשית כב, יא). וְלָמָּה אָמַר אַבְרָהָם אַבְרָהָם שְׁנֵי פְּעָמִים. בִּשְׁבִיל שֶׁהָיָה רְצוֹנוֹ לְשָׁחֲטוֹ וְלַעֲשׂוֹת רְצוֹן קוֹנוֹ, הָיָה הַמַּלְאָךְ מְמַהֵר וְאוֹמֵר: אַבְרָהָם אַבְרָהָם. וּמִנַּיִן שֶׁבָּדַק הַסַּכִּין. שֶׁנֶּאֱמַר: וַיִּקַּח אֶת הַמַּאֲכֶלֶת (בראשית כב, י). חֲשֹׁב אוֹתִיּוֹת וַיִּקַּח אֶת הַמַּאֲכֶלֶת, וְתִמְצָא י״ב, כְּמִנְיַן הַבְּדִיקוֹת שֶׁעוֹשִׂין לַסַּכִּין אַבִּשְׂרָא וְאַטוּפְרָא וְאַתְּלַת רוּחְתָא. וּמִנַּיִן, שֶׁנֶּאֱמַר: וּשְׁחַטְתֶּם בָּזֶה (ש״א יד, לד), זֶה בַּגִּימַטְרִיָּא י״ב הֲוֵי. וּמַהוּ וַיֹּאמֶר ה' אֶל מֹשֶׁה לֵאמֹר. לְאַהֲרֹן. מִכָּאן אָנוּ לְמֵדִין, שֶׁאֵין מֹשֶׁה אוֹמֵר אֶלָּא מַה שֶּׁאָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא. וּלְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׁבִילוֹ, לֹא כֵן עַבְדִּי מֹשֶׁה בְּכָל בֵּיתִי נֶאֱמָן הוּא (במדבר יב, ז). וְכֵן אָמַר בִּשְׁבִיל שְׁמוּאֵל, וַיֵּדַע כָּל יִשְׂרָאֵל מִדָּן וְעַד בְּאֵר שֶׁבַע כִּי נֶאֱמָן שְׁמוּאֵל לְנָבִיא לַה' (ש״א ג, כ). אַתָּה מוֹצֵא כְּשֶׁהִתְחִיל הַדִּבּוּר לָבוֹא לוֹ, כְּשֶׁחָטְאוּ בְּנֵי עֵלִי לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמוֹ שֶׁנֶּאֱמַר: וְנֵר אֱלֹהִים טֶרֶם יִכְבֶּה וּשְׁמוּאֵל שׁוֹכֵב בְּהֵיכַל ה' (ש״א ג, ג). וְכִי בְּהֵיכַל ה' הָיָה שׁוֹכֵב. אֶלָּא כָּךְ הוּא פִּתְרוֹנוֹ, וְנֵר אֱלֹהִים טֶרֶם יִכְבֶּה בְּהֵיכַל ה' אֲשֶׁר שָׁם אֲרוֹן ה', וּשְׁמוּאֵל שׁוֹכֵב בִּמְקוֹמוֹ בְּמָקוֹם אַחֵר. וַיִּקְרָא ה' אֶל שְׁמוּאֵל וַיֹּאמֶר הִנֵּנִי (ש״א ג, ד), וְהוּא לֹא הֵבִין מִי הָיָה קוֹרֵא לוֹ, שֶׁהָיָה נַעַר, כְּמוֹ שֶׁנֶּאֱמַר: וְהַנַּעַר שְׁמוּאֵל הֹלֵךְ וְגָדֵל וָטוֹב גַּם עִם ה' וְגַם עִם אֲנָשִׁים (ש״א ב, כו). וַיָּרָץ אֶל עֵלִי וַיֹּאמֶר הִנְנִי כִּי קָרָאתָ לִי (ש״א ג, ה), שֶׁחָשַׁב שֶׁהוּא הָיָה קוֹרֵא אוֹתוֹ. וַיֹּאמֶר לֹא קָרָאתִי בְנִי שׁוּב שְׁכָב (ש״א ג, ו). וַיֹּסֶף ה' קְרֹא שְׁמוּאֵל בַּשְּׁלִישִׁית וַיָּקָם וַיֵּלֵךְ אֶל עֵלִי וַיֹּאמֶר הִנְנִי כִּי קָרָאתָ לִי וַיָּבֶן עֵלִי כִּי ה' קוֹרֵא לַנַּעַר, וַיֹּאמֶר עֵלִי לִשְׁמוּאֵל לֵךְ שְׁכַב וְהָיָה אִם יִקְרָא אֵלֶיךָ וְאָמַרְתָּ דַּבֵּר ה' כִּי שׁוֹמֵעַ עַבְדֶּךָ (ש״א ג ח-ט). וְהוּא לֹא אָמַר דַּבֵּר ה', אֶלָּא דַּבֵּר. לְפִי שֶׁאָמַר בְּלִבּוֹ, אֵינִי יוֹדֵעַ אִם ה' אוֹ מַלְאָךְ אוֹ דָּבָר אַחֵר. וְהוּא שָׁקוּל כְּנֶגֶד מֹשֶׁה. לְמֹשֶׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא כֵן עַבְדִּי מֹשֶׁה בְּכָל בֵּיתִי נֶאֱמָן הוּא (במדבר יב, ז). וְלִשְׁמוּאֵל אָמַר, וַיֵּדַע כָּל יִשְׂרָאֵל מִדָּן וְעַד בְּאֵר שֶׁבַע כִּי נֶאֱמָן שְׁמוּאֵל לְנָבִיא לַה' (ש״א ג, כ). לְפִיכָךְ אָמַר הַכָּתוּב, אִם יַעֲמֹד מֹשֶׁה וּשְׁמוּאֵל לְפָנַי אֵין נַפְשִׁי לָעָם הַזֶּה (ירמיה טו, א). וְהָיָה שָׁקוּל כְּמֹשֶׁה וְאַהֲרֹן, שֶׁנֶּאֱמַר: מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקוֹרְאֵי שְׁמוֹ (תהלים צט, ו). הוּא הָיָה מֵאִיר עֵינֵיהֶם שֶׁל יִשְׂרָאֵל, שֶׁנֶּאֱמַר: וְנֵר אֱלֹהִים טֶרֶם יִכְבֶּה וּשְׁמוּאֵל שׁוֹכֵב בְּהֵיכַל ה' אֲשֶׁר שָׁם אֲרוֹן אֱלֹהִים (ש״א ג, ג). מֹשֶׁה וּשְׁמוּאֵל לֹא הָיוּ כִּיחֶזְקֵאל, שֶׁכָּל מַה שֶּׁהוּא רוֹאֶה אוֹמֵר, וּכְמוֹ שֶׁנֶּאֱמַר: בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת ה' יוֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת הַהֵיכָל (ישעיה ו, א), וּלְפִיכָךְ קְרָאוֹ הַכָּתוּב בֶּן אָדָם. אַרְבָּעָה הֵם חַיִּים וּקְרָאָם הַכָּתוּב מֵתִים. וְאֵלּוּ הֵן, הָאֶבְיוֹן, וְהַמְצֹרָע, וְהָעִוֵּר, וּמִי שֶׁאֵין לוֹ בָּנִים. הַמְצֹרָע מִנַּיִן. שֶׁנֶּאֱמַר: בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ. וְלָמָּה כִּנָּהוּ הַכָּתוּב מֵת. אֶלָּא שֶׁנִּצְטָרֵעַ, שֶׁנֶּאֱמַר: בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ, כְּשֶׁנִּצְטָרֵעַ. שְׂרָפִים עוֹמְדִים מִמַּעַל לוֹ (ישעיה ו, ב), בַּשָּׁמַיִם לְשַׁמְּשׁוֹ. בִּשְׁתַּיִם יְכַסֶּה פָנָיו (ישעיה ו, ב), בִּצְנִיעוּת, שֶׁלֹּא יֵרָאֶה גּוּפוֹ לִפְנֵי גּוּפוֹ. בִּשְׁתַּיִם יְכַסֶּה רַגְלָיו (ישעיה ו, ב), שֶׁלֹּא יִרְאֶה וְיַבִּיט לְצַד שְׁכִינָה. וּבִשְׁתַּיִם יְעוֹפֵף (ישעיה ו, ב). וְכִי בִּכְנָפַיִם מְעוֹפֵף. אֶלָּא מִכָּאן תִּקְּנוּ זִכְרוֹנָם לִבְרָכָה, לָעוּף אָדָם עַל רַגְלָיו בְּשָׁעָה שֶׁאוֹמֵר שְׁלִיחַ צִבּוּר, קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה' צְבָאוֹת (ישעיה ו, ג). וְתַנְחוּמָא אָמַר, כִּסּוּי רַגְלַיִם, לְפִי שֶׁהֵם כְּכַף רֶגֶל עֵגֶל, שֶׁלֹּא לְהַזְכִּיר עֲוֹן הָעֵגֶל אֶת יִשְׂרָאֵל. וְקָרָא זֶה אֶל זֶה וְאָמַר (ישעיה ו' ג), נוֹטְלִין רְשׁוּת זֶה מִזֶּה, שֶׁלֹּא לְהַקְדִּים הָאֶחָד וְיַתְחִיל וְיִתְחַיֵּב שְׂרֵפָה, אֶלָּא פָּתְחוּ כֻּלָּם כְּאֶחָד וְעוֹנִין וְכוּ'. וַיָּנוּעוּ אַמּוֹת הַסִּפִּים (ישעיה ו, ד), הֵם הַמְּזוּזוֹת, הַהֵיכָל. מִקּוֹל הַקּוֹרֵא (ישעיה ו, ד), מִקּוֹל הַמַּלְאָכִים הַקּוֹרְאִים. הוּא הָיָה יוֹם הָרַעַשׁ, שֶׁנֶּאֱמַר בּוֹ: וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ יְהוּדָה וְגוֹ' (זכריה יד, ה). כִּי בְּיוֹם שֶׁעָמַד עֻזִּיָּה לְהַקְטִיר בַּהֵיכָל, רָעֲשׁוּ שָׁמַיִם וָאָרֶץ וּבָאוּ הַשְּׂרָפִים לְשָׂרְפוֹ בַּשְּׂרֵפָה, כְּמוֹ שֶׁנֶּאֱמַר: וְאֵשׁ יָצְאָה מֵאֵת ה' וַתֹּאכַל אֶת הַחֲמִשִּׁים וּמָאתַיִם אִישׁ מַקְרִיבֵי הַקְּטֹרֶת, עַל שֶׁהִקְרִיבוּ קְטֹרֶת זָרָה. וְזֶהוּ שֶׁקְּרָאָם שְׂרָפִים, שֶׁבָּאוּ לְשָׂרְפוֹ, וּבָאוּ שָׁמַיִם כְּמוֹ כֵן לְשָׂרְפוֹ וְהָאָרֶץ לְבָלְעוֹ, כִּסְבוּרִים דִּינוֹ לְהִבָּלַע כְּקֹרַח שֶׁעִרְעֵר עַל הַכְּהֻנָּה. יָצְאתָה בַּת קוֹל וְאָמַר, זִכָּרוֹן לִבְנֵי יִשְׂרָאֵל (במדבר יז, ה). וְלֹא יִהְיֶה כְּקֹרַח וְכַעֲדָתוֹ (שם), שֶׁעִרְעֵר עַל הַכְּהֻנָּה לֹא יִהְיֶה כְּקֹרַח בַּבְּלִיעָה וְכַעֲדָתוֹ בַּשְּׂרֵפָה, אֶלָּא כַּאֲשֶׁר דִּבֵּר ה' בְּיַד מֹשֶׁה לוֹ (שם), בְּיַד מֹשֶׁה בַּסְּנֶה, שֶׁנֶּאֱמַר: הֲבֵא נָא יָדְךָ בְּחֵיקְךָ, וְיוֹצִיאָהּ וְהִנֵּה יָדוֹ מְצֹרַעַת כַּשֶּׁלֶג (שמות ד, ו). כְּלוֹמַר, שֶׁיִּצְטָרֵעַ הַמְּעוֹרֵר, אַף הַצָּרַעַת זָרְחָה בְּמִצְחוֹ וְהָיָה נֶחְשַׁב כַּמֵּת. וְכֵן אַתָּה מוֹצֵא בְּמִרְיָם, שֶׁנֶּאֱמַר: צְאוּ שְׁלָשְׁתְּכֶם (במדבר יב, ד). לֹא הָיָה צָרִיךְ מֹשֶׁה לָצֵאת, שֶׁלֹּא דִּבֵּר עִמּוֹ כְּלוּם, אֶלָּא כְּדֵי שֶׁיְּהֵא מְזֻמָּן לְהִתְפַּלֵּל עַל מִרְיָם לְרַפֵּא אוֹתָהּ. וַיִּקְרָא אַהֲרֹן וּמִרְיָם (במדבר יב, ה). לָמָּה קְרָאָם וְעָזַב לְמֹשֶׁה. לְפִי שֶׁאוֹמְרִים מִקְצָת שִׁבְחוֹ שֶׁל אָדָם בְּפָנָיו, וְכֻלּוֹ שֶׁלֹּא בְּפָנָיו. וְכֵן מָצִינוּ בְּנֹחַ, שֶׁלֹּא בְּפָנָיו, אָמַר, אִישׁ צַדִּיק תָּמִים (בראשית ו, ט). וּבְפָנָיו אָמַר, כִּי אוֹתְךָ רָאִיתִי צַדִּיק לְפָנַי (שם ז, א). דָּבָר אַחֵר, שֶׁלֹּא יִשְׁמַע בִּנְזִיפָתוֹ שֶׁל אַהֲרֹן. אָמַר, שִׁמְעוּ נָא דְבָרָי (במדבר יב, ו). אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה. אִם יִהְיֶה נְבִיאֲכֶם, ה', בַּמַּרְאָה אֵלָיו אֶתְוַדָּע (במדבר יב, ו), שְׁכִינָתִי אֵין נִגְלֶה עָלָיו בְּאַסְפַּקְלַרְיָא מְאִירָה, אֶלָּא בַּחֲלוֹם וְחִזָּיוֹן. וְלָמָּה, אֶלָּא שֶׁדִּבְּרוּ בְּמֹשֶׁה, שֶׁנֶּאֱמַר: וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה (במדבר יב, א), וְאֵין דִּבּוּר בְּכָל מָקוֹם אֶלָּא לָשׁוֹן קָשָׁה. וְכֵן הוּא אוֹמֵר, דִּבֵּר הָאִישׁ אֲדֹנֵי הָאָרֶץ אִתָּנוּ קָשׁוֹת (בראשית מב, ל). וְאֵין אֲמִירָה אֶלָּא תַּחֲנוּנִים. וְכֵן הוּא אוֹמֵר, וַיֹּאמֶר אַל נָא אָחַי תָּרֵעוּ (שם יט, ז). וַיֹּאמֶר שִׁמְעוּ נָא דְּבָרַי, כָּל נָא לְשׁוֹן בַּקָּשָׁה. וְלָמָּה אָמַר תְּחִלָּה מִרְיָם וְאַחַר כָּךְ אַהֲרֹן. אֶלָּא שֶׁהִיא פָּתְחָה בַּדָּבָר תְּחִלָּה, וּלְפִיכָךְ הִקְדִּימָהּ הַכָּתוּב. וּמָה אָמְרוּ, הֲרַק אַךְ בְּמֹשֶׁה דִּבֵּר ה' (במדבר יב, ב), כְּלוֹמַר, בְּמֹשֶׁה דִּבֵּר ה' לְבַדּוֹ, שֶׁפָּרַשׁ מֵאִשְׁתּוֹ. הֲלֹא גַּם בָּנוּ דִּבֵּר (שם), כְּמוֹ כֵן דִּבֵּר עִמָּנוּ וְלֹא פָּרַשְׁנוּ מִדֶּרֶךְ אֶרֶץ. וּמִנַּיִן הָיְתָה יוֹדַעַת מִרְיָם שֶׁפָּרַשׁ מֹשֶׁה מִן הָאִשָּׁה. רַבִּי נָתַן אוֹמֵר, מִרְיָם הָיְתָה בְּצַד צִפּוֹרָהּ כְּשֶׁאָמְרוּ לְמֹשֶׁה אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה (שם יא, כז). וְכֵיוָן שֶׁשָּׁמְעָה צִפּוֹרָהּ, אָמְרָה, אוֹי לָהֶם לִנְשׁוֹתֵיהֶם שֶׁל אֵלּוּ. וּמֵאֵיזֶה זְמַן פָּרַשׁ מֹשֶׁה מִדֶּרֶךְ אֶרֶץ, אֶלָּא בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה בְּסִינַי קֹדֶם מַתַּן תּוֹרָה שֶׁיְּקַדֵּשׁ אֶת הָעָם וְאָמַר לָהֶם: לִשְׁלֹשֶת יָמִים אֶל תִּגְּשׁוּ אֶל אִשָּׁה (שמות יט, טו), פָּרְשׁוּ הֵם מִנְּשׁוֹתֵיהֶם וּפָרַשׁ מֹשֶׁה מֵאִשְׁתּוֹ. וְאַחַר מַתַּן תּוֹרָהּ אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, לֵךְ אֱמֹר לָהֶם, שׁוּבוּ לָכֶם לְאָהֳלֵיכֶם, וְאַתָּה פֹּה עֲמֹד עִמָּדִי (דברים ה, ל-לא), וְאַל תָּשׁוּב לְדֶרֶךְ אֶרֶץ. וּכְשֶׁאָמְרָה צִפּוֹרָהּ אוֹי לִנְשׁוֹתֵיהֶן שֶׁל אֵלּוּ, הֵן נִזְקָקִין לִנְבוּאָה שֶׁיְּהוּ פּוֹרְשִׁין מִנְּשׁוֹתֵיהֶם כְּמוֹ שֶׁפָּרַשׁ בַּעֲלֵי הֵימֶנִּי. וּמִשָּׁם יָדְעָה מִרְיָם וְהִגִּידָה לְאַהֲרֹן. וּמַה מִּרְיָם שֶׁלֹּא נִתְכַּוְּנָה לִגְנוּתוֹ שֶׁל מֹשֶׁה, נֶעֶנְשָׁה. קַל וָחֹמֶר לַמְסַפֵּר בִּגְנוּתוֹ שֶׁל חֲבֵרוֹ וּבְלָשׁוֹן הָרַע, יִלְקֶה הָאָדָם בְּצָרַעַת. כִּי אִשָּׁה כֻשִׁית לָקַח (במדבר יב, א). כּוּשִׁית בְּגִימַטְרִיָּא יְפַת מַרְאֶה, חֶשְׁבּוֹנוֹ שֶׁל זֶה כְּחֶשְׁבּוֹנוֹ שֶׁל זֶה. הָאִשָּׁה הַכֻּשִׁית, מַגִּיד, שֶׁהַכֹּל מוֹדִים בְּיָפְיָהּ, כְּשֵׁם שֶׁהַכֹּל דּוֹבְרִים בְּשַׁחֲרוּתוֹ שֶׁל כּוּשִׁי. עַל אֹדוֹת הָאִשָּׁה (שם), עַל אֹדוֹת גֵּרוּשֶׁיהָ. כִּי אִשָּׁה כֻשִׁית לָקַח, מַה תַּלְמוּד לוֹמַר. אֶלָּא יֵשׁ לְךָ אִשָּׁה נָאָה בְּיָפְיָהּ וְאֵינָהּ נָאָה בְּמַעֲשֶׂיהָ, אוֹ נָאָה בְּמַעֲשֶׂיהָ וְאֵין נָאָה בְּיָפְיָהּ, וְזוֹ נָאָה בַּכֹּל, וְעַתָּה גֵּרְשָׁהּ. וְעַל שֵׁם נוֹיָהּ נִקְרֵאת כּוּשִׁית, כְּאָדָם הַקּוֹרֵא לִבְנוֹ נָאֶה, כּוּשִׁי, כְּדֵי שֶׁלֹּא תִּשְׁלֹט בּוֹ הָעַיִן וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד (במדבר יב, ג). עָנָו, שָׁפָל וְסַבְלָן. דָּבָר אַחֵר, עָנָו מְאֹד, מִלְּשׁוֹן עוֹנֶה. כְּלוֹמַר, שֶׁאִם הָיָה שׁוֹמֵעַ אֵלּוּ הַדְּבָרִים יוֹדֵעַ הָיָה לַעֲנוֹת וּלְהָשִׁיב טְעָנוֹת כְּנֶגְדָן. וַיֹּאמֶר ה' פִּתְאֹם (במדבר יב, ד). שֶׁנִּגְלָה עִמָּהֶם פִּתְאֹם, וְהֵם טְמֵאִים בְּדֶרֶךְ אֶרֶץ וְהָיוּ צוֹעֲקִים מַיִם מַיִם, לְהוֹדִיעָם שֶׁיָּפֶה עָשָׂה מֹשֶׁה שֶׁפָּרַשׁ מֵאִשְׁתּוֹ, אַחַר שֶׁנִּגְלֵית שְׁכִינָה עָלָיו תָּדִיר וְאֵין עֵת קָבוּעַ לַדִּבּוּר. וְכֵן אָמַר לָהֶם: פֶּה אֶל פֶּה אֶדָּבֵר בּוֹ (במדבר יב, ח), פֶּה אֶל פֶּה אָמַרְתִּי לוֹ לִפְרֹשׁ מִן הָאִשָּׁה. וּמַרְאֶה וְלֹא בְחִידוֹת (במדבר יב, ח), וּמַרְאֶה זוֹ מַרְאֶה הַדִּבּוּר. יָכֹל מַרְאֶה הַשְּׁכִינָה. תַּלְמוּד לוֹמַר: לֹא תּוּכַל לִרְאוֹת אֶת פָּנַי (שמות לג, כ). וְאִם תֹּאמַר, הָא כְּתִיב: וּתְמוּנַת ה' יַבִּיט (במדבר יב, ח). זֶה מַרְאֶה אֲחוֹרַיִם, כְּעִנְיָן שֶׁנֶּאֱמַר: וְרָאִיתָ אֶת אֲחוֹרַי (שמות לג, כג). לָמָּה לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְּמֹשֶׁה (במדבר יב, ח). אֵינוֹ אוֹמֵר בְּעַבְדִּי מֹשֶׁה, אֶלָּא בְּעַבְדִּי בְּמֹשֶׁה. כְּלוֹמַר, בְּעַבְדִּי אַף עַל פִּי שֶׁאֵינוֹ מֹשֶׁה, וְכֵן בְּמֹשֶׁה אַף עַל פִּי שֶׁאֵינוֹ עַבְדִּי, כְּדַאי הָיָה לִירֹא מִפָּנָיו. וְכָל שֶׁכֵּן שֶׁהוּא עַבְדִּי, וְעֶבֶד מֶלֶךְ מֶלֶךְ. וְהָיָה לָכֶם לוֹמַר, אֵין הַמֶּלֶךְ אוֹהֲבוֹ חִנָּם. וְאִם תֹּאמְרוּ שֶׁאֵינוֹ מַכִּיר בְּמַעֲשָׂיו, זוֹ קָשָׁה מִן הָרִאשׁוֹנָה. וַיִּחַר אַף ה' בָּם וַיֵּלֵךְ (במדבר יב, ט). לִמֵּד, כִּי מֵאַחַר שֶׁהוֹדִיעַ סִרְחוֹנָם, אַחֲרֵי כֵן גָּזַר עָלֶיהָ נִדּוּי. קַל וָחֹמֶר בָּשָׂר וָדָם, שֶׁלֹּא יִכְעֹס עַל חֲבֵרוֹ עַד שֶׁיּוֹדִיעֶנּוּ סִרְחוֹנוֹ. וְהֶעָנָן סָר מֵעַל הָאֹהֶל (במדבר יב, י), וְאַחֲרֵי כֵן, וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשֶּׁלֶג (במדבר יב, י). מָשָׁל לְמֶלֶךְ שֶׁאָמַר לְפֶּדָגוֹגוֹ, הַכֵּה אֶת בְּנִי. אֲבָל לֹא תַּכֶּנּוּ עַד שֶׁאֵלֵךָ מֵאֶצְלְךָ, שֶׁרַחֲמַי עָלָיו. אַל נָא תָשֵׁת עָלֵינוּ חַטָּאת אֲשֶׁר נוֹאַלְנוּ (במדבר יב, יא). אַל נָא תְּהִי כַּמֵּת (במדבר יב, יב). מַה מֵּת מְטַמֵּא בְּבִיאָה, אַף מְצֹרָע מְטַמֵּא בְּבִיאָה. אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ (במדבר יב, יב). מֵרֶחֶם אִמֵּנוּ הָיָה לוֹ לוֹמַר, אֶלָּא שֶׁכִּנָּהוּ הַכָּתוּב כֵּן. וְכֵן חֲצִי בְּשָׂרוֹ (במדבר יב, יב), הָיָה לוֹ לוֹמַר חֲצִי בְּשָׂרֵנוּ. וּלְפִי מַשְׁמָעוֹ נִרְאֶה לִי כֵן, אֵין רָאוּי לְהַנִּיחַ אֶת אֲחוֹתֵינוּ לִהְיוֹת כַּמֵּת, כִּי מֵאַחַר שֶׁיָּצָאת מֵרֶחֶם אִמּוֹ שֶׁל זֶה שֶׁהָיָה בְּיָדוֹ לַעֲזֹר וְאֵינוֹ עוֹזְרוֹ, הֲרֵי יֵאָכֵל חֲצִי בְּשָׂרוֹ, שֶׁאָחִיו בְּשָׂרוֹ הוּא. דָּבָר אַחֵר, אַל נָא תְּהִי כַּמֵּת. אִם אֵינְךָ רוֹפְאָהּ בִּתְפִלָּה, מִי מַסְגִּירָהּ וּמִי מְטַמְּאָהּ, כִּי אֵינִי אֶפְשָׁר לִרְאוֹתָהּ, כִּי אֲנִי קָרוֹב, וְאֵין קָרוֹב רוֹאֶה אֶת הַנְּגָעִים, וְכֹהֵן אַחֵר אֵין בָּעוֹלָם. וְזֶהוּ שֶׁנֶּאֱמַר: אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ. אֵל נָא רְפָא נָא לָהּ (במדבר יב, יג). בָּא הַכָּתוּב לְלַמֶּדְךָ דֶּרֶךְ אֶרֶץ, שֶׁהַשּׁוֹאֵל דָּבָר, צָרִיךְ שֶׁיֹּאמַר שְׁנַיִם אוֹ שְׁלֹשָׁה דִּבְרֵי תַּחֲנוּנִים וְאַחַר כָּךְ יְבַקֵּשׁ שְׁאֵלוֹתָיו. לֵאמֹר, מַה תַּלְמוּד לוֹמַר. אָמַר לוֹ: הֲשִׁיבֵנִי אִם מְרַפֵּא אַתָּה אוֹתָהּ אִם לָאו. עַד שֶׁהֱשִׁיבוֹ, וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ (במדבר יב, יד). וּמִפְּנֵי מָה לֹא הֶאֱרִיךְ מֹשֶׁה בִּתְפִלָּה זוֹ. כְּדֵי שֶׁלֹּא יִהְיוּ יִשְׂרָאֵל אוֹמְרִין, אֲחוֹתוֹ נְתוּנָה בְּצָרָה, וְהוּא מַרְבֶּה בִּתְפִלָּה. תִּסָּגֵר שִׁבְעַת יָמִים וְאַחַר תֵּאָסֵף (במדבר יב, יד). וַאֲנִי אוֹמֵר, כִּי כָּל הָאֲסֵפוֹת שֶׁיֵּשׁ בִּמְצֹרָעִים, יִהְיוּ עַל שֵׁם שֶׁהוּא מְשֻׁלָּח מִן הַמַּחֲנֶה. וּכְשֶׁהוּא נִרְפָּא, נֶאֱסָף אֶל הַמַּחֲנֶה. כָּל אֲסִיפָה לְשׁוֹן הַכְנָסָה הִיא. וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם (במדבר יב, טו). כָּבוֹד זֶה חָלַק לָהּ הַמָּקוֹם בִּשְׁבִיל שָׁעָה אַחַת שֶׁנִּתְעַכְּבָה לְמֹשֶׁה כְּשֶׁהֻשְׁלַךְ לַיְּאוֹר, שֶׁנֶּאֱמַר: וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק (שמות ב, ד). הִיא עִכְּבָה שָׁעָה אַחַת, וְכָל יִשְׂרָאֵל עִכְּבוּ בִּשְׁבִילָהּ שִׁבְעַת יָמִים. הֱוֵי, הַמְצֹרָע חָשׁוּב כַּמֵּת. וּמִי שֶׁאֵין לוֹ בָּנִים מִנַּיִן. מֵרָחֵל שֶׁאָמְרָה לְיַעֲקֹב, הָבָה לִי בָנִים וְאִם אַיִן מֵתָה אָנֹכִי (בראשית ל, א). וּמִנַּיִן הָעִוֵּר שֶׁחָשׁוּב כַּמֵּת. שֶׁנֶּאֱמַר: בַּמַּחְשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם (איכה ג, ו). וּמִנַּיִן הָאֶבְיוֹן. שֶׁנֶּאֱמַר: כִּי מֵתוּ כָּל הָאֲנָשִׁים הַמְבַקְּשִׁים אֶת נַפְשֶׁךָ (שמות ד, יט). דָּבָר אַחֵר, זֹאת תּוֹרַת הָעוֹלָה וְגוֹ'. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, הָיְתָה עוֹלָה כֻּלָּהּ קְדוֹשָׁה, מִפְּנֵי שֶׁלֹּא הָיְתָה בָּאָה עַל עֲוֹנוֹת. אָשָׁם הָיְתָה בָּאָה עַל הַגְּזֵלוֹת. אֲבָל הָעוֹלָה, לֹא הָיְתָה בָּאָה לֹא עַל חַטָּאת וְלֹא עַל גֶּזֶל, אֶלָּא עַל הִרְהוּר הַלֵּב הִיא בָּאָה. וְכֵן מִי שֶׁהָיָה מְהַרְהֵר בְּלִבּוֹ דָּבָר, הָיָה מֵבִיא קָרְבַּן הָעוֹלָה לְשׁוּם דְּבָרִים הָעוֹלִים עַל הַלֵּב, שֶׁנֶּאֱמַר: וְהָעוֹלָה עַל רוּחֲכֶם וְגוֹ' (יחזקאל כ, לב). וְתֵדַע לְךָ שֶׁקָּרְבַּן עוֹלָה לֹא בָּא אֶלָּא עַל הִרְהוּר הַלֵּב, מִן אִיּוֹב אַתָּה לָמֵד, שֶׁהָיָה מַקְרִיב עַל בָּנָיו, שֶׁנֶּאֱמַר: וַיְהִי כִּי הִקִּיפוּ יְמֵי הַמִּשְׁתֶּה וַיִּשְׁלַח אִיּוֹב וַיְקַדְּשֵׁם וְהִשְׁכִּים בַּבֹּקֶר וְהֶעֱלָה עוֹלוֹת (איוב א, ה). אָמְרוּ לוֹ: אִיּוֹב, לָמָּה אַתָּה עוֹשֶׂה כָּךְ. וְהוּא אוֹמֵר, אוּלַי חָטְאוּ בָנַי וּבֵרְכוּ אֱלֹהִים בִּלְבָבָם (שם). הֱוֵי, אַתָּה מוֹצֵא שֶׁעַל הִרְהוּר הַלֵּב הִתְקִין כַּפָּרָה לָהֶם. וְזֶהוּ קָרְבַּן עוֹלָה. "This is the law of the burnt offering" (Leviticus 6:2): And what is [the meaning of] burnt offering (olah, literally that which rises)? Rather, it is that it rises in front of the Holy One, blessed be He, and atones for the iniquities of Israel. Since at the time that Avraham made the sacrifice of the ram - as it is stated (Genesis 22:13), "And Avraham raised his eyes and he saw, and behold there was a ram after" - what is [the meaning of] "after?" Rather, [it is to say that] after the Holy One, blessed be He, saw that [Avraham] came to sacrifice his son, Yitzchak, as a burnt-offering with all of his heart and with all of his soul, He sent him a ram [as a replacement]. The Sages said that the ram to be offered instead of Yitzchak was created from the six days of creation. And that is [the meaning of] that which is written, "and behold there was a ram after, etc." "And he took the ram, etc." (Genesis 22:13) - there the Holy One, blessed be He, promised him that at the time when his children would offer burnt-offerings, they would be immediately accepted. The Sages, may their memory be blessed, said, "Were it not that Avraham delayed to check the knife, Yitzchak would have been slaughtered. But he did delay to check the knife. Immediately, the mercy of the Holy One, blessed be He, was aroused for Yitzchak. And the Holy One, blessed be He, said to His retinue, 'See how alacritous this righteous one is to fulfill the words of My statement.' Immediately, He told an angel to rescue him, as it is stated (Genesis 22:11), 'And he said, "Avraham, Avraham," and he said, "Here I am."'" And why did he say, "Avraham, Avraham," twice? Since it was [Avraham's] will to slaughter him and do the will of his Maker, the angel was hurrying and said, "Avraham, Avraham." And from where [do we know] that he checked the knife? As it is stated (Genesis 22:10), "and he took the knife." Count the letters of "and he took the knife" (in Hebrew), and you will find twelve, like the tally of examinations that one does on the knife - upon the flesh, the fingernail and on the three sides (of the knife). And from where [do we know this]? As it is stated (I Samuel 14:34), "and you shall slaughter with this (zeh)" - zeh has a numerical value (gematria) of twelve. And what is [the meaning of] (Leviticus 6:1), "And the Lord spoke to Moshe, saying?" [That it should be said] to Aharon. From here we learn that Moshe only said that which the Holy One, blessed be He, would tell him. And therefore the Holy One, blessed be He, said to his credit (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful." And so does it state to Shmuel's credit (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." You find that [prophecy] began to come to him when the sons of Eli sinned in front of the Holy One, blessed be He, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." And was he [really] laying in the chamber of the Lord? Rather this is its explanation: The lamp of God had not yet gone out in the chamber of the Lord in which was the ark of the Lord, and Shmuel was laying in his place, [which was] in a different place. "And the Lord called to Shmuel, and he said, 'Here I am'" (I Samuel 3:4) - but he did not understand who was calling him, since he was [still] a youth, as it is stated (I Samuel 2:26), "And Shmuel the youth proceeded to grow in favor with the Lord, as well as with people." "And he ran to Eli and he said, 'Here I am, as you have called me'" (I Samuel 3:5) - as he thought that [it was Eli that] had called him - "and he said, 'I did not call you my son, return and lay down.'" "And the Lord called Shmuel again, a third time, and he rose and went to Eli and said, 'Here I am, as you have called me'; and Eli understood that the Lord was calling to the youth. And Eli said to Shmuel, 'Go lay down, and if He calls to you, say, "Speak, Lord, for Your servant is listening"'" (I Samuel 3:8-9) - but he did not say, "Speak, Lord," but [only] (I Samuel 3:10), "Speak." As he said in his heart, "I do not know if it is the Lord or an angel or something else." And he is equated with Moshe: [About] Moshe, the Holy One, blessed be He, said, (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful"; and [about] Shmuel He said (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." Therefore the verse states (Jeremiah 15:1), "Even if Moshe and Shmuel would stand in front of me, My soul would not be towards this people." And he was equated to Moshe and Aharon [together], as stated (Psalms 99:6), "Moshe and Aaron among His priests, and Shmuel among those who call His name." [Shmuel] would brighten the eyes of Israel, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." Moshe and Shmuel were not like Yechezkel, as he said everything that he saw, and as it is stated [it appears that the next section is corrupted, and that the reference is meant to be from Ezekiel 1 - see Etz Yosef] (Isaiah 6:1), "In the year that King Uzziah died, I beheld the Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple." And therefore Scripture calls him, "Son of Man." Four are living but Scripture calls them dead, and these are them: the destitute, the metsora (one stricken with a spiritual skin disease), the blind and one with no children. From where [do I know this about] the metsora? As it is stated, "In the year that King Uzziah died." And why does the verse call him dead (given that he had not yet died)? Rather, because he had become a metsora. As it is stated, "In the year that King Uzziah died," [meaning] that he had become a metsora. "Seraphs stood above Him" (Isaiah 6:2) - in the heavens to serve Him - ["Each of them had six wings:] with two he covered his face" - from modesty that his body should not show before His body - "with two he covered his legs" - so that he not see and peer towards the side of the Divine Presence - "and with two he would fly." And does he [really] fly with the wings? Rather, it is as a result of this that they, may their memory be blessed, ordained that a man should hover on his feet when the prayer leader says (Isaiah 6:3), "Holy, holy, holy is the Lord of Hosts." And Tanchuma said, "The covering of the feet was because their heel is like the heel of the calf, such that they would not remind [God] about Israel's sin with the calf." "And one called to the other and said" (Isaiah 6:4) - they would get permission from one another, so that one not preempt the other and begin [alone], and [so] become liable for burning; rather they all started as one, and answered, etc. - "and the measure of the doorposts shook" - these were the doorposts of the chamber - "from the voice of the caller" - from the voice of the angels calling. This was the day of the earthquake, about which it is stated (Zechariah 14:5), "it shall be stopped up as it was stopped up as a result of the earthquake in the days of Uzziah, the king of Yehudah." As on the day that Uzziah stood to offer incense in the [Temple] chamber, the heavens and the earth shook and the Seraphs came to burn him (lesorfo) with burning (serefah), as it is stated (Numbers 16:35), "And fire went out from the Lord, and consumed the two hundred and fifty men offering the incense," because they offered a foreign fire. And this is [why] it calls them Seraphs, as they came to burn him. And the heavens also came to burn him. And the earth [came] to swallow him, as it thought that his judgement was to be swallowed like Korach, who dissented about the priesthood. [So] a heavenly voice emerged and said, "A reminder for the Children of Israel [...], and not be like Korach and like his assembly who dissented about the priesthood" (Numbers 17:5) - "not be like Korach," with swallowing; "and not like his assembly," with burning. But rather "like the Lord spoke through the hand of Moshe, saying to him" - through the hand of Moshe at the bush, as it is stated (Exodus 4:6), "'Put your hand into your bosom and take it out,' and behold his hand was afflicted with tsaraat like snow." [This is] meaning to say that the dissenter be afflicted with tsaraat. And the tsaraat even broke out on his forehead. And [so] he was considered as if he were dead. And so [too,] do you find with Miriam, as it is stated, "Go out, the three of you" (Numbers 12:4). There was no need for Moshe to go out, as he did not say anything to [Aharon]. Rather it was so that he would be available to pray for Miriam, [in order] to heal her. "And He called Aharon and Miriam" (Numbers 12:5) - why did He call them and leave Moshe. As we [only] say part of a person's praise in front of them, but all of it not in front of him. And so [too,] do we find with Noach. Not in front of him, [God] said, "A perfectly righteous man" (Genesis 6:9); but in front of him, He said, "as I have seen you to be righteous in front of Me" (Genesis 7:1). Another interpretation of [why Moshe was not called]: So that he not hear the redressing of Aharon. He said, "Hear nah My words" (Numbers 12:6) - nah is always an expression of pleading - "if you have a prophet of God, I will make Myself known to him though a vision to him" - My Divine Presence will not be revealed to him through a clear lens, but rather through a dream or a trance." And why [were they disciplined]? Because they spoke [badly] about Moshe, as it is stated (Numbers 12:6), "And Miriam and Aharon spoke (tedaber) about Moshe." And dibbur is only a harsh expression in each place." And so it states (Genesis 42:30), "The man, the master of the land spoke (deeber) harsh things to us." [Whereas] ameera is only an expression of supplication. And so it states (Genesis 19:7), "And He said (vayomer), 'Do not act evilly, my brothers.'" "And He said, 'Hear nah My words'" (Numbers 12:6) - all nah is an expression of pleading. And why did it say Miriam first and Aharon afterwards? However it was because she started first, and therefore the verse mentioned her first. And what did they say? "But was it only to Moshe that God spoke?" (Numbers 12:2) That is to say did He only speak to Moshe, that he separated from his wife? "Did he not also speak to us?" (Numbers 12:2) In the same way did He speak to us and we have not separated from the way of the world (marital relations). And how did Miriam know that Moshe separated from the woman? Rabbi Natan said, "Miriam was alongside Tsipporah when they said to Moshe, 'Eldad and Meidad are prophesying in the camp' (Numbers 11:27); and when Tsipporah heard, she said, 'Woe to the wives of these [men]!' And from what time did Moshe separate? In fact, when the Holy One, blessed be He, said to Moshe at Sinai before the giving of the Torah that he should sanctify the people, and say to them, 'for three days do not come close to a woman' (Exodus 19:15). They [then] separated from their wives and Moshe separated from his wife. And after the giving of the Torah, the Holy One, blessed be He, said to him, 'Go tell them, "You return to your tents," but you stay here with me' (Deuteronomy 5:27-28) - and do not go back to the way of the world. And [so Miriam knew] when Tsipporah said, 'Woe to the wives of these - they are called to prophecy [and] will be separating from their wives just like my husband separated from me.' And from then, Miriam knew and told Aharon. And if Miriam who did not have intention to disgrace Moshe was punished, all the more so with one who recounts the disgrace of his fellow with evil speech, will that person be punished with tsaraat." "As he took a Cushite (Ethopian) woman" (Numbers 12:1) - the numerical value of Cushite is [equal to that of] beautiful looks. The tally of this one is like the tally for that one. "The Cushite woman" tells [us] that everybody concedes about her beauty, in the same way as everyone speaks about the blackness of a Cushite. "About the matter of the woman" (Numbers 12:1) - about the matter of her divorce. "As he took a Cushite woman" (Numbers 12:1) - what do we learn to say [from here]? Rather, there is a woman who is pleasant in her looks but unpleasant in her deeds, or pleasant in her deeds but unpleasant in her looks, but this one was pleasant in everything. And now he divorced her? And she is called a Cushite because of her pleasantness; in the same way as a man will call his pleasant son, Cushite, so that the [evil] eye not [come to] overpower him. "And the man Moshe was very humble (anav)" (Numbers 12:3) - humble, [meaning] lowly and patient. Another interpretation: "Very anav" is from the expression of answering (oneh), meaning to say that if he had heard these words, he would have known to answer and respond with appropriate arguments. "And the Lord said suddenly" (Numbers 12:4) - when he revealed Himself to them suddenly and they were impure [as a result of] the way of the world, they yelled out, "Water, water." [This was] to show that Moshe acted properly when he separated from his wife, since the Divine Presence was constantly revealed to him, and there was no set time for speaking [with God]. And so did He say to them, "I speak to him face to face" (Numbers 12:8) - face to face did I tell him to separate from the woman - "and a (clear) vision and not with riddles" - and this vision is a vision of speech. And perhaps it is a vision of the Divine Presence? [Hence] we learn to say (Exodus 33:20), "You are not able to see My face." And if you ask, "Behold, it is written (Numbers 12:8), 'and he sees the picture of the Lord?'" [The answer is] that is a vision 'from the back,' like the matter that is stated (Exodus 33:23), "and you shall see My back." "Why were you not afraid to to speak about My servant, about Moshe?" (Numbers 12:8) It does not state, "about My servant, Moshe," but rather "about My servant, about Moshe." [This is] meaning to say, about My servant, even if it is not Moshe; and about Moshe, even if he is not My servant - it would be worthwhile to be afraid in front of him. And all the more so, since he is My servant, and the servant of a king is [like] the king. And you should have said, "The King does not love him for nothing." And if you say that [the King] does not know about [Moshe's] deeds, that is more grievous than the first [mistake of not associating him with the King]! "And the Lord waxed angry at them and left" (Numbers 12:9) - teaches that [only] after He let them know their foulness did He proclaim their excommunication. All the more so with flesh and blood, should a person not get angry with his fellow until after he makes [the other's] foulness known to him. "And the cloud left the tent" - and afterwards - and behold, Miriam was inflicted with tsaraat like snow" (Numbers 12:10). There is a [relevant] parable about a king who said to [his son's] pedagogue, "Strike my child, but do not strike him until I go away from you, as my mercy is upon him." "Please do not place the sin upon us that we sinned and that we blundered. Let her not be like a dead" (Numbers 12:11-12) - just like a dead body transmits impurity through intercourse, so does a metsora transmit impurity through intercourse. "About which upon its exit from its mother's womb" (Numbers 12:12) - it should have stated, "from our mother's womb," but so did Scripture phrase it. And so [too, instead of] "half of its flesh," it should have stated, "half of our flesh." But according to its understanding, it appears to me thus: It is not fitting to leave our sister to be like the dead. Since she exited the womb of the mother of this one (Moshe) that has it in his ability to help, and [yet] doesn't help, behold half of his flesh will be eaten away - as [Aharon's] brother is his flesh. Another interpretation: "Let her not be like the dead" - if you do not heal her with prayer, who will quarantine her, and who will render her impure? As it is impossible for me to observe her, since I am a relative - and a relative may not examine scabs - and there is no other priest in the world. This is [the meaning of] that which is stated, "about which upon its exit from its mother's womb." "God, please, heal her please" (Numbers 12:12) - the verse came to teach you the way of the world (manners), such that one requesting a thing must first say two or three words of supplication, and then make his requests afterwards. "Saying" - what do we learn to say [from here]? [Moshe] said to Him, "Answer me if You will heal her or not," so that He answered him, "And if her father spit in her face [...]" (Numbers 12:14). And why did Moshe not prolong this prayer? So that Israel not say, "His sister is given over to distress and he prolongs his prayer?" "Let her be quarantined for seven days and afterwards she will be gathered" (Numbers 12:14) - and I say that all expressions of gathering that exist with a metsora are because he is sent out from the camps. And when he is healed, he is gathered to the camp; [and] all gathering is an expressions of bringing in. "And the people did not travel until Miriam was gathered" (Numbers 12:15) - the Omnipresent awarded her this honor for the sake of one hour that she delayed for Moshe, when he was sent out to the Nile, as it is stated (Exodus 2:4), "And his sister stood from a distance." She delayed for an hour and all of Israel delayed for her sake for seven days. [The comparison that the Torah nonetheless makes between Miriam when she is struck by tsaraat and a dead body shows that] a metsora is considered like dead. And from where [do we know] that one who does not have children [is considered like dead]? From Rachel, as she said to Yaakov (Genesis 30:1), "Give me children or I am dead." And from where [do we know] that one blind is considered like dead? As it is stated (Lamentations 3:6), "He has made me sit in the darkness, like the dead of yore." And from where [do we know] that one destitute [is considered like dead]? As it is stated (Exodus 4:19), "for all of the men that are seeking your soul (to kill you) are dead." Another interpretation: "This is the law of the burnt-offering, etc." So did our Rabbis teach: The burnt-offering was complete holiness, as it did not come for iniquities. The guilt-offering was brought for thefts. But the burnt-offering was not brought for a sin nor for theft, but it rather came for a thought of the heart. And so one who would have a thought in his heart about something would bring a sacrifice of a burnt-offering, as it is stated (Ezekiel 20:32), "And what goes up (which can also be read as a burnt-offering) upon your spirits."And know that a burnt-offering only comes for a thought of the heart. You learn it from Job, who would sacrifice for his sons, as it is stated (Job 1:5), "And after a round of feasting days, Job sent and prepared them; and rising early in the morning, he would offer burnt-offerings." They said to him, "Job, why are you doing this?" And he would say (Job 1:5), "Perhaps my children have sinned and blasphemed God in their hearts." Hence you find that he arranged atonement for them for the thought of the heart. And this is [how to understand] the sacrifice of the burnt-offering.