We read: “Miriam spoke against Moses because of the Cushite woman he had married.” (Numbers 12) We learn elsewhere that Moses’ wife is Zipporah. She is a Midianite. This week the Torah suggests that she is dark-skinned and therefore perhaps from Ethiopia. She is not an Israelite. Was this the basis of Miriam’s criticism of her brother Moses?
How dare he marry a foreigner!
Their brother Aaron joins the critique. He and Miriam pile on more harsh words, “Has the Lord spoken only through Moses? Has God not spoken through us as well?” Were they jealous of their brother Moses? Did they want to lead the Israelites as well? Did they believe, as Judaism does, that everyone can have a relationship with God and that anyone, with enough wisdom and learning, can lead?
Perhaps our leader thinks too much of himself. Perhaps he denigrates the holy spark found in each and every person.
Rashi, the great medieval commentator, disagrees. He imagines Miriam criticizing her brother for neglecting his wife. Moses is singularly devoted to his mission. He is on call for God at all hours of the day and night. Miriam therefore worries about her sister in law’s well-being. She worries about her brother’s marriage and family.
I wonder. Is the best teaching offering by the very person who falls short of fulfilling its words? Rashi authored a line-by-line commentary to the entire Bible and Talmud. How did he find time for his own family? Miriam reminds us. No job is more important than family. No task, even one divinely ordained, should take precedence over those closest to us.
God apparently disagrees. Miriam is punished and stricken with leprosy. Aaron is left alone to plea for his sister, “O, my lord, account not to us the sin which we committed in our folly.”
The rabbis suggest that it was not what Miriam said but the manner in which she spoke the words. They see a parallel between this disfiguring disease and gossip. The tradition is clear. Even if the words are true they must only be spoken when absolutely necessary and then only in private. Critique becomes gossip when it finds its way into the public domain. Criticism becomes slander when it seeks to demean others rather than uplift them.
Gossip disfigures. A Hasidic story relates that it is like a feather cast to the wind. Such words can never be collected. Once gossip is shared it can never be withdrawn. The damage to a person’s reputation might never be undone. Beware of what one tweets! Judaism counsels. Gossip disfigures the gossiper.
A person’s character unravels when she or he gossips. The rabbis remind us that gossip not only belittles the person about whom we talk but also damages the person who speaks such words. Gossip denigrates everyone—even and including the person who listens.
And so we must offer prayers of contrition for all the times we resorted to gossip to entertain. We pray for all the moments we gossiped in order to give ourselves a greater sense of self-worth. We pray for all the minutes we inclined our ears to the gossip that others shared. We pray with Moses, “O God, pray, heal her.”