Parshas Ki Seitse 5785 - Remembering Miriam

In this week’s parsha, the Torah commands:

“Take heed in the plague of tzara῾at, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so you shall observe to do. Remember what Hashem your G-d did to Miriam by the way, after you had come out of Egypt.” (Devarim 24:7-8).

It is significant that these two verses are written in the Torah as one complete paragraph, set apart from the surrounding text.  What is the connection between the two verses, and why does the Torah return to the subject of the Biblical disease of tzara’at after devoting two detailed chapters to tzara’at in Vayikra (13-14)?

The Da’as Zekenim explains that the Torah wants to emphasize that tzara’at can afflict anyone, even kings, like Uzziah, or even Miriam, the sister of Moshe and Aharon. Every Jew, regardless of status, is susceptible to contracting tzara’at and must follow the direction of the kohanim and endure its consequences, including dwelling alone outside the camp.

Rashi has a different focus. The reason the Torah repeats the topic of tzara’at is to highlight that the root cause of tzara’at is lashon hora, negative speech. To avoid tzara’at and not speak lashon hora, one must remember Miriam, who was stricken after speaking against Moshe.

Both the Da’as Zekenim and Rashi view the verse: “Remember what Hashem your G-d did to Miriam” as a support for the first verse, to be diligent regarding tzara’at. Neither understand the verse as a command. However, the Ramban challenges this perspective. He notes that the word zachor (“remember”) appears here in the same form as in “Remember the Shabbat day to keep it holy” (Shemos 20:8), which everyone agrees is a mitzvah. Therefore, says the Ramban, “Remember what Hashem did to Miriam” is not merely supportive but is one of the 613 mitzvos of the Torah: to warn us to not speak lashon hora. The Torah does this by instituting a positive commandment to remember the great punishment that Hashem imposed upon Miriam for speaking lashon hora. 

The Ramban highlights how extraordinary Miriam’s case was. If anyone should have been spared punishment, it was she:

• She was a righteous prophetess.

• She spoke only out of love for Moshe.

• She spoke privately with Aharon, not in public.

• She was the very sister who saved Moshe as a baby, encouraged her parents to reunite, and ensured that he was nursed by his own mother.

And yet, despite her love, her righteousness, and her private words, Miriam was stricken with tzara’at and forced to remain outside the camp for a full week. Why did this righteous woman and loving sister deserve such a harsh punishment?

The Ramban teaches that the Torah wants us to appreciate the severity of lashon hora. If even a righteous woman as Miriam, with her merits and intentions, received such a harsh punishment, then how much more must we guard our own speech under any circumstances. Often, we dismiss our words as trivial, but even small comments, offhand remarks, or a disparaging look can wound another person.

The Torah apparently placed this mitzvah near the end of the Torah to ensure that the generation entering the Land of Israel—and all future generations—would remember Miriam and take shmiras halashon (care in speech) seriously.

During this month of Elul, the time for introspection, this mitzvah is especially relevant. Teshuvah begins with honest reflection on our words and deeds. If we can refine our speech, restrain negative talk, and use our words to uplift others and bring peace, we will strengthen unity among Jews everywhere. In the merit of working on and improving our shmiras halashon, we should see in the new year peace among our fellow Jews and an end to Jewish suffering throughout the world.