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THE WEEKLY SIDRA- SH’LACH
Rabbi Moshe Greebel
In the end of last week’s Sidra, we find the punishment of Miriam for having spoken derogatively of her brother Moshe, for his having divorced his wife Tziporah. This episode is directly connected to the beginning of this week’s Sidra, wherein we are introduced to the M’raglim (spies), who returned after scouting out Eretz Canaan for forty days, only to present a Diba Ra (evil tiding) of the land to the B’nai Yisroel (which caused that generation to die out in the wilderness).
Examining this sin of Miriam in last week’s Sidra, we find:
“And Miriam and Aaron spoke against Moshe because of the Ethiopian woman whom he had married; for he had married an Ethiopian woman.” (Bamidbar 12:1)
What is it that Miriam said against her brother? Citing the Sifri, Rashi on this Passuk (verse) states:
“…..How did Miriam know that Moshe separated from the woman? Rabbi Nasan stated, ‘Miriam was at the side of Tziporah, when Moshe was told (by Y’hoshua) that Eldad and Maidad were prophesying in the camp. When Tziporah heard this (that Eldad and Maidad were N’vi’im- prophets), she said, “Woe to the wives of these, if they are designated for prophesy! For, they will have to separate from their wives, in the manner that my husband separated from me!” From that point, Miriam knew and related it to Aharon.’”
While Miriam and Aharon were in fact N’vi’im, and both married, she complained of Moshe needlessly casting aside his wife. For denigrating her brother in this manner, Miriam was stricken with the sickness of Tzoras, which forced her to leave the encampment of the B’nai Yisroel until she healed.
This week’s Sidra continues with the M’raglim:
“Send men, that they may spy Eretz Canaan, which I give to the B’nai Yisroel; of every tribe of their fathers shall you send a man, every one a leader among them.” (ibid. 13:2)
Here, Rashi paraphrases the Midrash Bamidbar Rabbah 16-6:
“Why is the episode of the M’raglim attached to the episode of Miriam? Miriam was stricken for having involved herself with speaking against her brother, and these wicked men (M’raglim) saw this, but took no exhortation.”
Now, from the Bamidbar Rabbah, it would seem that the greatest transgression of the M’raglim was that they did not learn an ethical lesson from Miriam- not that they spoke general LaShon Hora (evil tongue), something which all the B‘nai Yisroel were already warned against, prior to the episode of Miriam. The LaShon Hora spoken by the M’raglim therefore, must have been different than general LaShon Hora, the difference being something which these M’raglim should have learned about from the episode of Miriam. But, what was this difference in their LaShon Hora, that until that time was yet unknown? What exactly, should the M’raglim have learned from the episode of Miriam? In his text Mai’Ain Bais HaSho’Aiva, Rav Shimon Schwab of blessed memory (1908- 1993), made the following observations.
Now, speaking LaShon Hora is a prohibition of the Torah, which falls into the category of Bain Adam LaChaveiro- between man and his neighbor. To a great degree, the prohibition of LaShon Hora exists because it does irreparable damage to the victim. Hence, it can be reasoned that the prohibition of LaShon Hora is applicable only where the victim’s shame, pain, and damage could be the result. However, if there were no shame, pain, or damage in evil gossip, the prohibition of LaShon Horah would not exist. If one spoke badly of rocks and trees- inanimate objects without human feeling- it would be assumed that this is not LaShon Hora.
This then, explained Rav Shimon, was the mistake of the M’raglim. For, the M’raglim reasoned that giving out a Diba Ra against Eretz Canaan, which is basically, land, stone, and tree- inanimate objects- would not result in LaShon Hora. Their error of course, was that while an object may be inanimate, it may also possess K’dusha (holiness), as did Eretz Canaan. And, this different form of LaShon Hora, is the prohibition of speaking ill of inanimate objects with K’dusha.
Nevertheless, posed Rav Shimon, Miriam spoke LaShon Hora against a human being- her brother Moshe- who could have been greatly embarrassed. She did not speak LaShon Hora against inanimate objects. How then, were the M’raglim to learn from her that it was also considered LaShon Hora to speak disparagingly of inanimate objects with K’dusha?
The answer to this query, taught Rav Shimon, is the Passuk directly after Miriam spoke her LaShon Hora:
“And the man Moshe was very humble, more than any other men which were upon the face of the earth.” (ibid. 12:3)
It is not simply that Moshe was modest, expounded Rav Shimon. When it came to his own personal honor, or being dishonored, Moshe had no feelings or sensations whatsoever. So great was his modesty. His own self, to himself, was of no consequence whatsoever. He was not vulnerable to the traps of honor, or to the shame of dishonor. In essence, to himself at least, he was akin to an inanimate object- like a stone or tree.
Nonetheless, explained Rav Shimon, Moshe did have an enormous level of K’dusha. And, while the evil gossip of Miriam may have done little to damage Moshe personally, it was still considered LaShon Hora for disparaging the K’dusha of her brother. It was this then, the speaking of LaShon Hora against inanimate objects with K’dusha, that the M’raglim should have learned from Moshe.
May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.
